SECT. I. The Iesuite shrinketh from the Question.

IF Scripture be the Iudge, Hereticks cannot stand out in Iudgement, saith 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 wilbe the ruine of Babell: to prevent the downefall of it, Pighius in the name of the Roman Church gi­veth this advice. Ad Traditi­ones potiùs quam ad Scri­pturas provo­candum est, &c. Cujus do­ctrinae si me­mo [...]es fuisse­mus, meliore sanè loco essent res nostrae: sed dum osten [...]an­di ingenil, & eruditionis gratiâ, cum Luthero in certamen descenditur scripturarum, excitatum est hoc, quod, proh dolor, videmus incendium, Pigh. Eccles. Hiera [...]. 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 Luther by the Scriptures, that we might shew our wit and learning; this combustion, which wee greive to see, is stirred up. By this wee may see why they flye from Scripture, even as the dog flyeth from the whip where­with he is beaten. The Scripture is no freind of theirs; and therefore they will not be freinds with it: but speake evill of it, as of an inky Gospell, a leaden rule, a nose of wane, a dumbe Iudge, and an imperfict Law. And they have inven­ted [Page 2] this Doctrine of unwritten Traditions as a Sanctuary to slye unto; which they call, Salutis & ca­strum & pro­pugnaculum. Lindan. de op­tim. gener. in terpret. The towre and fort of salvation. Andrad. or­thodox, expli­cat. l. 2. The maine pillar of Religion. [pag. 169. And upon it, saith the Le­suite (in this his hotch-potch) doth podge the whole frame of all differences, & controversies in Religion, which now adayes are disputed betwixt Protestants, and Catholickes.] Seeing then this is his Master-piece, in which he fighteth Tanquam pro focis & aris, let him shew his skill and reading. [Hee giveth good testimony of his vaine skil and reading.] (If I may use his owne words) who hath read no more then his A. Andra­dius. B. Bellarmine. C. Coccius. A. B. C. And such a fibolist by whole sale I never read: yet this impudent Iesuite compareth him, (whose learning his learned Adversaryes doe acknowledge) unto [pag. 151. Esopes Iacdaw, trimmed with the gay feathers of other birds, but now remaining in his doublet and hose.] Whenas he fluttereth in others feathers, having of his owne not so much as one feather, or a fig-leafe to cover his nakednesse: but onely a robe of lyes, of raylings, of malice, and of impudencie. Quem verita­te non potest vincere, lacerat convitij [...], Am­bros. in Psal. 118 In truth hee cannot overcome him: yet by raylings hee would wound him. It is no marvaile that he should slaunder and belye him, that standeth for the perfection of Gods written word; seeing he slan­dereth and belyeth the written word it selfe with imperfection. A whipp is fitter for a foole then an answer for his follye. An non justi­us os loquens talia fustibus tunderetur, quam rationi­bus refelleretur Bernard. epist 190. A cudgell is more fit to stoppe, then reasons are to confute, a mouth that speaketh such things. I might refuse to aunswere his foolish Re­ply, as Ierem. [...]8. 11. Ieremie did to Hannaniah: but then the Philistims will vaunt, that none dare meete with their Goliah; and therefore I, (who am but the least in the Campe of Israel) will grapple with him: and by GODS assistance leave him groveling on the ground.

2. Sir Wiseakers in his haulting simile, taxeth the pag. 115. most reverend Primate, for [frameing of the Question.] A witlesse cavill. Is it not the part of an Answerer to [Page 3] lay downe the state of the Question, that the truth may bee the better discovered? If the Iesuite had stated the Question better, or if hee had shewed wherein, his An­swerer had framed the Question amisse, he had not spoken non-sense: but to doe neither the one nor the other, this [Declareth how idlely his Answer wilbe shaped.] It is his policie (Dolosus versatur in genera­libus) to dispute at rando [...], and not to state the Que­stion at all, lest the truth should bee discovered. Vanitas po­test plus cla­mare quam ve­ritas. August, de Civit. Dei. l. 5 c 27. Va­nitie, saith S. Augustine, may out-cry the truth. So doth the Ie­suite crying out of vanitie, and of grosse vanitie in the most reverend Primate: when he himselfe most vainely triumpheth as Victor. [That unwritten Traditions are embraced by the Catholicke Church as the undoubted Word of God] this is one of his vaine flourishes; this is no better then petitio principij, a vaine begging of the Que­stion.

3. Hee can doe little that cannot belye his Adversa­rie. This the Iesuite hath done; first perswading the Reader to beleive, that the Answerer engaged himselfe to tell, [When unwritten Traditions first beganne.] The most reverend Primate hath shewed their pag. 40. Originall: although hee sheweth, that it is a pag. 2. & 3. vaine, and a foo­lish demaund. Tell us when those Iewish Traditions, which the Scripture condemneth, beganne; and who was the Authour of them? and then wee will doe the same for Popish Traditions: This is as true as the next, that the [Answerer hath not produced so much as one onely Authoritie out of the Fathers against unwritten Traditions.] Not one onely, why? Is it because hee hath produced many more then one? And those so direct, so cleare, so evident against them, as that the Iesuite could not invent any false glosse to obscure them. In answering many testimonyes of the Fa­thers hee hath made use of that Counsell which the Divines of Doway gave. Commodum ijs sensum af­fingamus, dum oppo [...]untur nobis in dispu­tationibus. In­dex Enpurg. Bolg. Let us invent some commo­dious [Page 4] sense for the Fathers, when as they are objected against us in disputations. But many others he hath answered onely with a noli me tangere, dealing with them, as Antony the unskilfull Oratour did with troublesome points, Mar Tul. l 2. de Orat. pas­sing them over in silence. It will not be unseasonable here to give a taste of them: Can there be a more direct testimonie then that of S. Basil? Basil. pag. 11. & l. Every word and acti­on ought to be confirmed by the testimony of holy Scripture. And againe, pag. 38. ctm. Neither reject, nor adde any thing thereun­to, for it whatsoever is not of faith be sinne, as the Apostle saith, and faith is by hearing; and hearing by the word of God: then whatsoever is without the holy Scripture, being not of faith, must needes bee sinne. Gregorie Nyssen saith, Greg. Nyss. pag. 39. ct o. Forasmuch as this is upholden with no testimony of Scri­pture, as false wee will reject it. Unto these I might adde that of S. Benedict. Benedict. pag. 42. n. The Abbot ought to teach nothing that is without the precept of the Lord. That of S. Anthony, Anthon. pag. 43. 0. The Scriptures are sufficient for Do­ctrine. And that of S. Basil, Basil. pag. 43. p. It is necessary that eve­ry one should learne out of the holy Scriptures that which is for his use: both for his full settlement in godlinesse, and that hee may not bee accustomed unto humane Tra­ditions. These are direct testimonyes, and unto those the Iesuite answereth nothing but mumme. never ex­pect truth from a Iesuite in defending of his Religion; for as it is compounded of lyes, so it is maintained by lying.

[What Traditions doe you admit?] Reply.

4. If he had eyes to see, he might see, that All Traditions are not promiscuously strucke at by our Religion. Wee cavill not at the use of the word Tradition: we finde it both in Scripture, and in the Fathers. And the generall sense of Traditio with the Latines, of [...] with the Greeke, of Cabbala, or Masoreth with the Hebrewes, is the same: namely, a Delivery, or any thing delivered. aswell by [...]. Th [...]. [...]. 15. Epistle, as by word of mouth. The word Tradition [Page 5] is taken aswell for the manner of delivery, which is Traditio activa, as for the matter delivered, which is Traditio passi­va. And therefore lest the Iesuite (who is well skill'd in the practise of equivocation) should equivocate with the word Tradition, and so prove Quid pro Quo, the manner of deliverie for the matter delivered, the Answe­re sheweth him: That wee admit modum tradendi, the Answer. manner of delivery. Wee willingly acknowledge, that the word of God, which by some of the Apostles was set downe in writing, was both by themselves and others of their fellow-la­bourers, delivered by word of mouth: and that the Church in succeeding ages was bound not onely to preserve those sacred writings cōmitted to her trust, but also to deliver unto her chil­dren vivâ voce the forme of wholesome words contained therin. Here he might have seene, that we admit modum trad [...]ndi, the manner of delivery both by the Apostles, and by the Church.

1. We beleive the preaching of the Apostles to be the un­doubted word of God, aswell as their writing: so that it is Ridiculum est quod nemi­ni est dubium probare. Mare. Tul pro Quint. a ridiculous thing in the Iesuite to prove that which no man doubteth. He alledgeth the Fathers, as Iren. pag. 118 Irenaeus, Euscb. pag. 120. Eusebius, & many more, to prove that the [Apostles preached before they wrote; & that their preaching is to be beleived, & was effectual to save soul [...]s, aswell as their writing.] In this he shrinketh from the Question; which is not, whether the Apostles preached before they wrote, & whether their preaching is to be beleived? but th [...] he should frame the Questiō. whe­ther the Apostles in their preaching delivered such points of faith, or doctrines of salvation, as are not contained in the Scriptures? 2. As the preaching of the Apostles is called a Tradition: so is their delivery of the Scriptures, & of divers doctrines contained in them, called a Traditi­on▪ being delivered unto the Church by writing. Traditum est nobis quod sit unus Deus & una spes, & u­na sides &c. August. de ba­ptism. l. 5. c. [...]6. It is dell vered unto us, saith S. August in that there is one God, one hope, one faith, &c. As this kinde of Tradition commeth not within the compasse of this controversie: so these [Page 6] Fathers Irenaeus pag. 125. Ir [...]naus, Euseb. pag. 109. 120 Eusebius, and sundry others, are imper­tinently produced by the Iesuites, who ascribe the word Tradition unto Scripture, and unto written Doctrines. In this the Iesuite shrinketh againe from the Question, which is not, whether the Scripture may be called a Tra [...]tion? but whether all things necessary for our salvation be writ­ten in this Tradition?

Unto these two I may adde a third kinde of active Tra­dition, & that is, the delivery by action or conversation, which I may call a Practicall Tradition. S. Chrysostome ex­pounding these words. 2. Thess. 3. 6. Withdraw your selves from every brother that walketh disorderly, and not after the Tradition which he received of no. giveth this sense of them. [...] ▪ Chrysost. in 2. Thes. c. 3. He mea­neth the Tradition which is according unto workes. This kind of Tradition belongeth not to our purpose; and to little purpose doth the Iesuite bring in Iuseb. pag. 162. Eusebius, who calleth the practise of the Apostles, a Tradition. In this againe the Iesuite shrinketh from the Question, which is not, whether the practise of the Apostles may be called a Tradition? but whether in their practise of Piety they observed any holy duties, necessary for our salvation, which are not contained in the Scriptures either expressely, or by consequence. We likewise admit the active Tradition of the Church; as

1. Her preserving and delivery of the written word unto her children in succeeding ages: not as the meanes whereby the Scripture is made canonical; yet as one good meanes, though not as the onely meanes, whereby a man may bee perswaded that it is canonicall. And the graunting of this is a sufficient answer to a deale of confused stuffe alledged by the Iesuite in his 4. Section.

2. Her delivery vivâ voce of the forme of wholesome words, and of such Doctrines, as are either expressely contained in the Scriptures, or by sound inference may be deduced from them. S. Basil. de Fide. Basil was sparing to use such words as are not con­tained in Scripture: but the Pontificall Romanists spare not to bring in such doctrines as are not contained in it. For [Page 7] words we say with Hilarie, words Nomen nih [...] habeterimini [...], quod non per­turbat sensum religionis. Hi­lar. de Synod. cont. Arian. are not to be blamed, which disturbe not the sense of Religion. All things are not delivered [...], verbatim in the Scriptures. I reade not the words, Essence, Persons, Ʋnbegotten, Coessentiall: yet we doe lawfully use them. All Doctrines are not formally laide downe in them: the Apostles Creed is not totidem verbis written in them: yet they containe grounds & principles, by which all doctrines may be tryed, and from which all divine conclusions may be drawne. And those conclusions which by sound inference are gathered out of the Scrip­tures, by the opinion of Greg Nazian. l. 5. de Theo­log. Gregorie Nazian:, are all one with the Scripture. And to this Stapleton. re­lect. fidei, con­trov. 5. q. 5. ar. 1 Stapleton consenteth. By this kinde of Tradition wee are taught many points of saith, as these Fathers prove, which the Iesuite alledgeth abundantly, and impertinently. By Athanas. pag. 140. Athanasius, and Epiph: pag. 145. Epiphanius, That the Father is unbegotten. By Athanas. pag. 140. Athana­sius and August. pag. 155. Augustine, That the Son is consubstantiall with the Father. By Basil. pag. 150. Basil, and Aug. pag. 119 Augustine, That the holy Ghost is to be adored. By Origen. pag. 126. Origen, and August. pag. 118. 119. & 126 Augustine, That Children must be baptized. By Augustine, That the baptised by Here­tickes must not be rebaptised. He alone is alledged for this point: but yet for want of company he is so Augustin. pag. 116. 116. 146. 148. Ide [...] pag. 118. & 147 Idem pag. 119. & 148. pag. 11 [...]. oft brought in still singing the same song: that the musick must needes be tedious to the hearer, and the quotations troublesome to the reader. The Iesuite againe shrinketh from the state of the Question, in alledging these Fathers as Patrons of a Tradition which we defend. The Question is not, whe­ther the preaching of the Church be a Tradition, or whe­ther in delivery of Doctrines to her hearers shee may use such words as are not written, and deliver such Doctrines as are by sound inference deduced from the Scriptures▪ but the Question is, whether the Church may deliver such doctrines unto her hearers, as are neither expressely con­tained in the Scriptures, nor by sound inference deduced from them? [All this, saith the Iesuite, is no more, but that you admit the written word: but our Question is of the unwrit­ten [Page 8] word,] Is not he a silly Logician, that cannot distin­guish betweene modum tradendi, and doctrinam traditam? These five wayes, The Apostles preaching: Their writing, & their pious practise: The Churches delivery of the writ­ten volume: & her preaching out of the same, cōcerne only the manner of delivery. And if by admitting these, we ad­mit no more but the written word, what then becometh of your unwritten word? It must needs be a questiō de non ente.

2^ly, The most reverend Primate sheweth him, what pas­sive Answer. Traditions we admit. We speake of doctrine delivered as the word of God, that is, of points of religion revealed to the Prophets, and Apostles, for the perpetuall information of Gods people. Not of rites, and ceremonies, & other ordinances, which are left to the disposition of the Church, and consequently bee not of divine, but of positive, and humane right. The Question is not of rituall, but of doctrinall Traditions: not of points of historie, or genealogies, but of more weighty matters, in observing of which a mans life and death consisteth: not of indifferent actions, but of morall, such as have vice or virtue, good or evill in them. These ceremonies of the Church are called Traditions in the vulgar Latine Transla­tion of that text, mu [...]bit Traditiones, Act. 6. 14. Hee shall change the Traditions. All these are at the disposition of the Church, by that golden rule, or Canon of Canons: 1. Cor. 14. 40. Let all things bee done decently, and by order. These we admit.

1. As mutable, not as everlasting: that belongeth to the Rev. 14. 6. Gospell.

2. As indifferent, not as necessary: God onely is such a Iam 4. 12. Law-giver.

3. As particular customes, of force only in some places, like the law of Gabal kinde: not as generall to bind all. Vna in his sa­lube [...]rima re­gula tenenda est, ut quae non sunt contra fi­dem, ne (que) con­tra bonos mo­res, & habent aliquid ad ex­hortationem melioris vitae, ubicun (que) institui videmus, vel instituta cog­noscimus, non solùm non im­probemus, sed etiam laudan­do & imitando secte [...]. Au­gust. epist. 119. In these things, saith S. Augustine, one wholesome rule is to be ob­served; those things which are not contrary to faith, nor to a god­ly life, & have any encitement to a better life, wheresoever wee see them appointed, or know them to be appointed, let us not only not disallow them, but by our commendation, and imitation of [Page 9] them allow them. We read of the Iewes, that they had their Synagogues, & their pulpits. The primitive Church had, and our Church hath diverse ceremonies, & ordinances, & yet the Scripture doth not directly containe them. Doe wee hereby make the Scripture imperfect? I may aswell say, that man is imperfect that wanteth gay clothes: for these are not of the substance of religion, but are outward accidents for the comelines of the Church. The Iesuite here yeeldeth unto this, That the ceremonies & ordinances of the Church pag. 116. are grounded only upon positive & humane right. But forget­ting himselfe he saith, [pag 135. This distinction of rituall and do­ctrinall Traditions serveth to no purpose.] but by his leave we can make very good use of it.

1. It serveth for the true stateing of the Question, which is only about doctrinall Traditions.

2. It evidently declareth, that the Iesuite stateth the que­stion most falsly of rituall Traditions, saying, [pag. 169. Those ar­ticles which are reserved unto sole Tradition, are rituall points.] And yet hee inserteth doctrinall points into his Catalogue of unwritten Traditions, as that pag. 126. The Father is unbegotten, the Sonnes consubstantialitie with the Father: the baptisme of children, &c. Is not this a manifest contradictiō?

3. It sheweth that he shrinketh frō the question, in alledg­ing a number of Fathers, who only speak of rituall Traditi­ons, as of holy-dayes, fasting-dayes, & the like: as August. pag. 118. & 147. Augu­stine, Epiphan. pag 1 [...]0. Epiphanius, Chrysost. p 1 [...]0. Cbrysostome, Theophilact. pag. 120. Theophilact, Tertul. pag. 137. Tertullian, Basil. pag. 1 [...]. Basil, Chrysost & Chrysologus, Leo pag 149 Leo, & many others. And yet he that speaketh nothing to the purpose, taketh upon him to teach the Answerer to [Speak to the purpose: whether the Apostles preached no more then they laid down in writing? And whether tradendi modus, the manner of delivery of such things without writing, made them to be of lesse authority then that which they cōmitted to writing.] 5. All this is nothing to the purpose. If by no more he meanes no more words, he may be beg'd for a fool for asking such a questiō. He is told that some of the apo­stl [...]s wrote, & that al preached. We have but 8 writers of the new Te­stament, Reply p. 115. [Page 10] & there were at the least 80. Preachers of it. This Iesuite hath a tricke to preach printed sermons, in which he will preach no more words then are written: but it was not so with the Apostles: their Sermons were large Epi­stles, and their Epistles are contracted Sermons. If he mean no more rituall points, this is nothing to the purpose: hee frameth the Question falsly concerning those. It is as litle to the purpose if hoe meane no more doctrines: for they might be written formerly by the Prophets, although they were not written by the Apostles. And we defend the perfection of the whole Canon of Scripture, and not of any part thereof. Yet for his instruction we tell him; all that was necessary for the Church to know was inspi­red: all that was preached was written. 1. Epist. Ioh. c. 1. vers 1. 3. 4. Those things which the Apostles saw and heard, they declared, and those things they wrote. Quod qui­dem praeconia­verunt, po [...]à per Dei volun­tatem in scri­pturis nobi [...] [...]adiderunt, Iren. l. 3. c. 1. What they first preached, the same after­wards by the will of God they delivered unto us in the Scrip­tures, saith Irenaus.

And if they be not, what Authority can they have? Wee give a due respect unto any thing which the Apostles have delivered either vivâ voce, or by writing: but for Popish Traditions we respect them not, because they were never delivered by the Apostles. They are of a later invention: they are the commaundements of men condemned by the Scri­ptures. And is not this ad rem? Is not this to speake to the purpose? He may sooner cough up his heart then prove the contrary. And though some things were delivered by the Apostles without writing, yet their authority may be lesse then the authority of the things they committed to writing; not because writing giveth authority; but because the au­thority may arise from the matter delivered, and from the intention of the deliverer.

1. From the matter delivered. unwritten rituall Tradi­tions may be of the same authority with written rituall Traditions, which are mutable, and changeable: but no man of understanding will say; that they are of the same au­thority [Page 11] with written doctrinall Traditions, which are im­mutable, and unchangeable.

2. From the intention of the deliverer. Those things which the Apostles intended should be universall, and per­petuall, were written by them: but those things which they intended should be transient, and particular, for the most part they were delivered by word of mouth: so that their intention was to deliver such things as befitting those tim [...]s and places, and not by them to make an addi­tion to the written word, as it were defective: nor to make them of equall authority with the written word. In leagues between Prince & Prince, & in covenants between man and man, the Articles are committed unto writing. God hath entred into a covenant with man, and hath made choise to deliver it by writing: and therefore we give su­preme authority to the written word, above all things un­written whatsoever. Yet those things which by sound in­ference are deduced from the Scriptures, have the same authority with the Scriptures.

[But first you have no meanes to know which is a sound in­ference.] Reply pag. 116

6. Sir I tell you, that you are a lyar, and I will prove it by a sound inference. It was of olde accounted an argu­ment sound both in matter and forme: Thom. Wal [...]ing. Histor. Rich [...]. 2^•. If a Fryar, then a lyar. This Argument is as sound; If a Iesuite then a lyar. The inference is sound, because Psal. 116. 11. All men are lyars. This is a surer inference then the Popes supremacie, or the corpo­rall presence: the first depending upon many false supposi­tions; and the second upon many doubtful intentions. Such I confesse, is the depth of Scripture, that the wit of man is not able to sounde it, and to find out all the sound inferen­ces that may be deduced from it. Such is the depth of Scri­pture, saith S. Augustine, Tanta est Christianarum literarum pro­funditas, ut i [...] eis quotid se proficerem, sieas solas ab in: cunte aeta [...]e us (que) ad decre­pitam senectu­ [...]em co [...]are [...] addiscere. Au­gust. Ep. 3 [...] that still I may learne more out of it, although I should studio nothing but it all the dayes of my life. But to say, that we have no meanes to know which is a sound inference out of it; is to deny that we have Wit, or [Page 12] any spirituall understanding. This is a most witlesse cavill, and it seemeth that the Iesuite hath no more braines then a bird-boult.

[2. We have the expresse warrant of the Scripture appro­ving Reply. unwritten Traditions] And so the Scripture condem­neth unwritten Traditions, and I beleive when we come to examine your Traditions, we shall find them more like those which are condemned, then those which are com­mended by the Scripture.

3. We are able to prove all such Traditions as the Catholick Reply. Church holdeth for Apostolicall to bee doctrines deduced by sound inference from the Scripture. And so are we: but what is that to Popish Traditions, which were never held by the Catholick Church, are not Apostolicall; and are no doctrines deduced by sound inference from the Scripture? Wee have long desired to see the catalogue of unwritten Traditions: we presse you and defye you to set it out. This puny Iesuite knoweth not what is an unwritten Tradition. What a ba­bling wittall is this? He undertaketh to prove, All unwrit­ten Traditions to be doctrines deduced by sound inference from the Scripture. If he doe not prove this, he is a lyar in grain. If he doe prove this, then he over-throweth unwritten Traditions: for doctrines deduced by sound inference from Scripture are not unwritten Traditions: but even all one with the Scripture it selfe. I marvaile not at the dunsary of this Ignoramus, in calling do­ctrines deduced by sound inference from Scripture, un­written Traditions: seeing in pag. 145. an other place hee calleth the Scripture it selfe, an unwritten Tradition. S^r. Ignaro, learne to speake English, before you write againe in divi­nity. But let us here his sound inference. [Because the Scripture commandeth us to obey the Church.] A sound in­ference to defend Iewish Traditions, aswell as Popish, be­cause the Church among them was to be obeyed. Such an inference may passe for current among your Proselytes, who must beleive whatsoever you prate or prattle. This [Page 13] is a sound of an inference, but no sound inference.

1. Because the Romish Priests, and Prelates, who require this audience and obedience, are not a true Church, but up­start Imposters, Tradition-mongers, such the Scripture com­mandeth us not to obey.

2. Though they were a true Church, yet they are not the Catholicke Church, of which Mr Dullman speaketh.

3. Because the Traditions which you defend, crosse both the veritie and perfection of the sacred Scripture. And therefore they are no doctrines deduced by sound in­ference from the Scripture; for which cause wee set our selves against them. [Then you set your selfe against no body, Reply. but combat with your owne shadow, frameing a phantasticall Adversary: for such Traditions as we defend, are farre from crossing the veritie, or perfection of the Scripture.

7. The first article of Ignatius Loiola his lame confessi­on is this: Credo Scri­pturam esse doctrinam im­perfectam, mu­tilam, et man­cam▪ Hospin: de orig. Iesuit. I beleeve that the Scripture is an imperfect, lame, and maimed doctrine. not all that a Christian is bound to be­leeve, but onely Maxima pars co [...]tinetur in Scripturis. An­drad. orthodox. Explicat. a^•. The greatest part is contained in the Scri­ptures, saith Andradius. Multo pars maxima Euan­gelij pervenit ad nos traditi­one [...] perexigua est literis man­data. Hosius confess. Petro­cov [...]. 9▪ de Traditionibus. The farre greater part of the Gospell we have by Tradition: very little is committed unto writing: thus writeth Hosius the Cardinall. How oft hath this Sir Oblivious denyed the perfecti [...] of Scripture, even in points of greatest moment? pag. 126. That it cannot be proved by Scripture, that the Father is unbegotten, and that the Son is consubstan­tiall with the Father; & that pag. 118. The holy Ghost is to bee wor­shipped. He likewise affirmeth, pag. 132. That all the Councel of God, which the Minister is to deliver, is not written. And pag. 165. That the Scripture hath sufficiencie to declare some, but not all the Arti­cles of faith. And if this defect must be supplied by unwrit­ten traditiōs, do not those crosse the perfectiō of scripture? Pull your considering-cap closer to your cockscombe, and thinke better upon it. This discovereth his shrinking at the first encounter: & that (by his own confession) he is good man no body, but a shadow, but a very phantasticall Adversary. For such Traditions are defended by him, as [Page 14] crosse both the veritie and perfection of the sacred Scri­ptures.

1. The verity: The denyall of the cup to the Laity, cros­seth this institution, Math. 26. 27. Drinke ye all of this. The Councell of Constance took away this Concil. Con­stan. Sess. 13. non obstante mandato: although Christ, the Apostles, and the Primitive Church used it. Of this nature is the Popes deposing of Kings, and his Dispensations contrary to Gods Law.

2. The perfection of Scripture is crossed, by adding of many bookes (which were never inspired by God) unto the Canon of Scripture: and of many articles of faith unto the faith at once delivered by the Apostles. Of this nature is Pius Quartus his new Creed, and many points of Reli­gion with you, which are prater legem, and so crosse the perfection of Scripture: although they are not contra le­gem, and so crosse the verity of it. These Law-makers, are worse then Law-breakers: for men actually breake Gods Lawes, because of their weakenesse, and the hardnesse of Gods Lawes to doe them: but these men make new lawes as if Gods Lawes were but foolish, and they wiser then God to know what is meet.

[But they crosse not the perfection or truth of Scripture, be­cause Reply pag. 116. they helpe us to finde out the true sense in the obscure and controverted letter.

[...]. This is neither true, nor to the purpose. It is nothing to the purpose; because the Question is not, whether un­written Traditions be a good help to expound Scripture, but whether they are to be accounted as Scripture, and as part of Gods Law? It is not true.

1. Because the Scripture is not an obscure and controverted letter in doctrinall things. [...]. Chrysost. hom. 3. in 2. Thess. All those things, which are ne­cessary, are manifest in them, saith S. Chrysostome. In eis quae a­pertè in Scri­ptura posita sunt, inveniun­tur illa omnia qu [...] ad fidem, &c. August. de doctrina Chri­sti▪ l. 2. c. 9 [...] And in those things which are laid downe plainly in Scripture, all those things, saith S. Augustine, are found, which appertaine to faith, and direction of life.

2. Although the Scripture were obscure; yet Popish [Page 15] Traditions cannot helpe to finde out the true sense: unlesse we should say: Exod. 20. l. Thou shalt not worship an image. The sense is, Thou shalt worship images. Math. [...]. [...]. Drinke yee all of this: That is, All shall not drinke of it. Heb. 13. 4. Mari [...]ge is honourable among all: It is not honourable among all. These are your cursed glosses which corrupt the text, and crosse the sense and meaning intended by the Holy Ghost.

3. Although the Scripture were obscure; and your Tradi­tions did helpe to finde out the sense: yet they doe crosse the perfection of Scripture; because they are accounted not onely helpes for the interpretations of Gods written Law, but even additions to the written Law. Interpretation is for things obscure: addition is for things imperfect. What then will you call your Traditions, additions to the Scri­pture; or, helpes for the interpretation of it? If they be additions, then they crosse the perfection of it: for that which is perfect, needeth no addition. If they be helpes for the interpretation only, then you shrinke from the Question, from the matter delivered as the word of God, to the manner of deliverie, or of expounding the same. How­soever the Iesuites argument is most false [That which help­eth to expound Scripture, cannot crosse the perfection of the same.] Why goodman noddie, Doe not all the Arts, Tongues, Fathers, Commentaries helpe to expound Scri­pture? And yet whosoever shall say, that all these are the word of God, he denyeth the perfection of the Bible. We use commentaries upon Aristotles text: but he that bringeth the commentarie into the text, thereby to sup­ply the defects of it, denyeth the perfection of the text. Doe not you deale so with the Scripture? making unwrit­ten Traditions a part of Gods word, that so you may sup­ply the defects of the written word; making every idle interpretation as pag. 124. Reply. authenticall as S. Iohns Gospell? Doe you not hereby crosse the perfection of the written word? [So S. Basil telleth us, that Basil de Spi­rit. sanct. c▪ pro If unwritten Traditions be negle­cted, the Gospell will incurre no small detriment.]

[Page 16] So we tell you, that if Arts, Tongues, Fathers, Councels, Commentaries, and the like helpes be neglected, the Gospell will incurre no small detriment. We yeeld to the pen man of that Booke, (although it was not Basil, but a counterfeit,) that if all unwritten Traditions be neglected, if the testi­mony, lyturgie, and doxologies (of which the author speci­ally speaketh) if the customes▪ constitutions, orders, and ceremonies of the Church (handmaides of the Gospell, & excellent in their use) be slighted of all: and every man left to himselfe to doe as he list in the manner of Gods ser­vice, doubtlesse the Gospell will incurre no small detriment; and if nothing be received into the Church, but what is totidem verbis written in the Scriptures, I wonder what kinde of Church we should have? Popish Traditions are of another nature; they crosse the truth and the perfection of Scripture: if we admit such, the Gospell will incurre no small detriment: And though the Authour of that Booke would have Tradition respected; yet hee would not have them accounted Gospell: for in the words alledged he di­stinguisheth them from the Gospell. You make no diffe­rence betweene unwritten Traditions and the Gospell; you give them the same Sect. 3. nature and quality; the same *credite, and authority with the Gospell. If wee reject such Traditions, the Gospell will incurre no detriment.

[And S. Augustine saith, Sect. 4. Then doe wee hold the truth of Scripture, when wee doe that, that pleaseth the Ʋniversall Church.] Where S. Augustine saith so, we may goe seeke; Reply pag. 116 for the Iesuite citeth not the place: but I thinke the place is this: Augustin. contra Crescon. l. 1. c. 33. In this thing wee doe holde the truth of the Scripture, when wee doe that which now pleaseth the Ʋniversall Church. The thing is the point of rebaptization, in which the Church held the truth of Scripture, and determined this point by the authority of Scripture, and not of un­written Traditions: so that S. Augustine might truely af­firme this: He speaketh not of unwritten Traditions; they [Page 17] are a thing not pleasing to the universall Church: & there­fore no man can hold the truth of Scripture, nor please the universall Church, if he hold with unwritten Traditions.

9. And now good man Wiseakers, wherein doth the most reverend Primate shrinke? Wherein hath hee sta­ted the Question amisse? Doth not he directly oppose Popish Traditions, which crosse either the verity or the perfection of Scripture? Confesse this, or else deny this ar­ticle of unwritten Traditions. All your exceptions proove frivolous and ridiculous. You are like an unskilfull Pilot that maketh ship-wrack before he can get out of the ha­ven. You deale with your Adversary, as Pericles did in his disputations with Thucidides, Plutarch. in vitâ Pericl. boasting that he gave the foyle, when he received the foyle. And as in this Se­ction we finde that which Iosephus found in Ioseph. l. 1. cont. Apion. Apions writings, an heape of untruths: So I doubt not but that we shall finde the like dealing in your next Section; wherein we are to examine

SECT. II. VVhether Christ and his Apostles delivered unto the Church many things which are not written.

1. Aristot [...]l. de reprehens. so­phist. ARistotle compareth sophisticall disputers unto weake persons, who stuffe up them­selves to seeme greater: The Iesuite is such a one, he stuffeth up his three ensu­ing Sections with a deale of bombaste, that so his Replye may seeme greater. They beare the title of a Reply to the Answer, and yet the Answerer doth not once speake in them. I might therefore passe them over as imperti­nently written: but I wilbe content to run the wildgoose chase, and to pursue this gagler by his hissing, who thus beginnes to keake.

[Page 18] [Christ commaunded that the Math. 23. 3. Scribes and Pharisees Reply pag. 117. should be obeyed in their doctrine for the authority of Moy­ses chayre, much more will he have his Church to be obeyed in her holy Lawes.]

In the same Chapter Christ saith, Vers. 19. The altar sanctifyeth the gift. Yet it doth not sanctify every gift, as doggs flesh, or swines flesh: but onely such gifts as are fit for the Al­tar. Children must obey their Col. 3. 20. Parents in all things: Yet not in unlawfull things: so must the Chayre & the Church be obeyed in all holy Lawes. Wee must obey them that sit in Moses chayre; but who sit therein? Qui ea, quae in lege habentur, docent. Theoph [...]l in Mat. 23. They that teach those things which the Law teacheth them, saith Theophilact. Perinde est ac si dicat, omnia quae lex & Mo­ses vobis dixe­ [...]int, Scribis & Pharisaeis reci­tan [...]b [...]s. Mal­do [...]. in Mat. 23. It is all one, saith Maldonate, as if he should say, obey all things which Moses and the Law doe teach, being recited by the Scribes, and Pharisees. And S. Augustine saith, Sua verò si vellent docere, nolite audire. Aug. tract. 46. in Ioh. If they will teach things of their owne, heare them not. Prove then your Traditions to bee taught in the Law; and that they are not of your owne, but from God; and wee will obey them. You stretch this obedience, as shooemakers doe their leather, untill it cracke. The caveat which Christ gave unto his Disciples: Matth. 16. 12 Take heed of the leaven of the doctrine of the Pharisees, is entred in sacred writ for our instruction. You erre in Traditions as much as ever did the Pharisees. Moses Chayre is fallen: the Popes is a falling, as you paint; Lernaus in in­troduct. in ar [...] Iesuit. The Pope in his Chayre rea­dy to fall, and the Iesuites bearing it up with their shoul­ders.

You have lost not onely the power of binding, and un­binding: but likewise your discretion with it: for no man of discretion would say, as you doe, [That the Church can binde and unbinde at her discretion.] To prove this he alledgeth the text, [Luk. 21. 15. Christ bestowed upon his Church os & sapientiam, a mouth to utter, and wisedome to declare all his will and counsell, in so much that whatsoever shee saith, must not be doubted.] This seemeth to bee a gift peculiar to the Apostles, (to whom Christ gave wise­dome [Page 19] without study or labour, not onely to stoppe the mouthes of their Adversaries; but also to penne Lawes for his Church) rather then an inheritance conveyed by succession unto the Church: her wisedome is not to make new Lawes, but to keepe the Lawes which GOD hath made: not to bee wise above that 1. Cor. 4. 6. which is writ­ten. But to be 2. Tim. 3. 15. made wise by the Scripture. Suppose it were a promise made to the Church for ever; yet it is no such warrant for her infallible truth: but that her doctrine may bee inquired into, and examined by the Scriptures. [...] &c Chrysost. hom. 13. in 2. Cor. It is an absurd thing, saith S. Chryso­stome, not to beleeve others in receiving of money, but to reckon it after them: and yet in greater things to re­ceive other mens doctrines, and not to trye them. Are your wordes more authenticall then S. Paules? Si ipse tali [...] ac tantus A­postolus au­thoritatem di­ctorum suorum sufficere non posse credit, nisi doceat in Lege & Pro­phetis script [...] esse quae dicit; quanto magi [...] nos minimi hoc observa [...]e de­bemus. Origen [...] in Rom. c. 3. If he, such and so great an Apostle, did not thinke his words to have authority enough, unlesse hee could teach, that those things which he said, were written in the Law and the Prophets: how much more ought wee, who are the least, to observe the same course, saith Origen.

And what if the doctrine taught, cannot bee proo­ved by the Scripture, must it be obeyed? I reade the contrary in Cyrill, [...] &c. Cyrill. Hieros. Catech. 4^• de Spi [...] ▪ Sanct. Beleeve not mee, unlesse I can bring a demonstration out of the Scripture. In S. Au­gustine, Nec ipsis Catholicis Episcopi [...] con­s [...]ntiendum est, sicuti forte falluntur, ut contra [...]anonica [...] Dei scripturas aliquid sentiant Aug. de unitat. Eccles. c. 10. Beleeve not the Catholicke Bishoppes them­selves, who may sometimes bee deceived, teaching things contrary to the holy Scriptures of GOD. And in the imperfect worke upon Matthew, Nec ipsis Ecclesi [...]s credendum est, nisi ea dicant quae convenientia sunt Scriptura. Author imperfect. Oper. in Matth: hom. 49. Beleeve not the Churches themselves, unlesse they teach these things which doe agree witb the Scriptures. So that a [Page 20] Bishop, Bishops, or the Churches must not be beleived, unlesse they can proove their doctrine by the Scripture. But if the Church say it, then the Iesuite will sweare it. [Because it is the Lords decree. Luke 10. 16. Hee that hea­reth you heareth mee, and hee that despiseth you despi­seth mee.] Take heed you be not forsworne: for Gerson telleth you, that this is spoken of the Gerson de vitâ spirituali. lect 2 A­postles, And Driedo addeth his reason, Ecclesia pri­mitiva propter collegium A­postolorum, majoris erat gratiae, majo­risque authori­tatis, quam Ec­clesia quae nunc est. Driedo de Eccles. dogm. l. 4. c. 4. Because the Primitive Church by reason of the college of the Apo­stles had more grace, and more authoritie, then the Church which now is: but be it spoken of the Church that now is; as long as the Church heareth Christ, and delivereth nothing but his embassage, hearing her, we heare Christ: but if once she speake of her owne head, and goe beyond, beside, or contrary to her commission; if wee heare her, wee heare not Christ. Did the Iewes heare Christ, when they heard Iudas with his Quid dabitis? If our teachers become Arians, Nestorians, or Pelagians, must wee heare them? No; If it be Paul himselfe, more; If it bee an Gal. 1. 8. Angell from heaven shall teach other doctrine (then is contayned in the Scriptures) let him be accursed.

[Hee is rather to bee accursed, and accounted as an Reply pag. 117 Matt. 18. 17. Insidell, who wilfully refuseth to hearken to the Church.] In that Text our Saviour speaketh not of matters of faith, but of fact; as of the meanes of ending strife betweene party and party. And as it is in inferiour Courts, they may heare and judge some things, as Batteryes, Blood-sheddes, and the like: but may not judge of Felony, Treason, and the like. So it is with the Church, shee may heare and determine in matters of fact, as to compose strife; and he that will not in such a case hearken unto her, let him be no bet­ter then an Infidell: but if she take too much upon her, as that God must say whatsoever she saith: that all her wordes are Gospell, pag. 124. as sure as S. Iohns Gospell: and [Page 21] if she dare adde unwritten Traditions to Gods written Law, (the point of greatest consequence, and the cheifest Article of the Romane faith) she extendeth her authori­ty beyond her power, and in such a case none but wittalls will listen unto her. [But the Church is 1. Tim. 3. 5. it is vers 15. the foundation Reply pag. 117. & pillar of truth.] To speake properly, [...] Chrys. in 1 [...] Tim. hom. 11. Truth is the foun­dation and pillar of the Church, as S. Chrysostome saith. And the Replyer, oft a lyer, now telleth truth. [This title doth properly belong unto God himselfe.] Then it is improperly given unto the Church, but the question is, in what re­spect: whether in regard of her nature, or of her dutie? In regard of her nature, saith the Iesuite. [Because shee is in­dued from above with the Spirit of truth, which never faileth to teach her all truth.] I may safely grant this, & yet deny unwritten verities, because they are not truth, but very lyes, never received from the spirit of truth, nor taught by the Church unto her followers. This title is given unto the Church, rather in regard of her dutie; for as the Ma­gistrate is said to be Rom. 13. 3. A terror not to the good, but to the evill. Not because he is alwayes so, but because he ought to be so: so this title is given to the Church, not in re­gard of her infallible nature, which never faileth: but in regard of her office, and dutie; which is to upholde the truth, and to preserve the truth, in which she may some­times faile. The Apostle calleth the Church of Ephesus, (where hee left 1. Tim. 1. 36 Timothy, and where Timothy was re­sident when S. Paul wrote unto him) the ground and pillar of truth: yet that which S. Paul Act. 20. 19: feared, is come unto it; it is not now the pillar of truth; but is fallen frō the truth: So is the Church of Rome fallen from the truth into many errors, of which this doctrine of unwritten Traditions is not the least.

2. Thus much I have well considered; and the more I con­sider, I see the more dunsery, and the lesse divinitie. In his ensuing observations he laboureth to tread downe the au­thority of Scripture; even as in his precedent observations [Page 22] hee laboured to make the authority of the Church to mount up unto heaven. The first is this, [Christ never Reply p. 117. wrete any his doctrine himselfe.] As he spake by the mouth of all his Prophets and Apostles, so he wrote by their hands. S. Pauls Epistle written by Rom. 16. 22. Tertius unto the Ro­mans, is accounted part of Pauls writings, aswell as the E­pistle to Philemon which was written with Vers. 19. his owne hands: so the Scripture may bee said to be written by Christ, being written by the Apostles, and Prophets, who were his hands. S. Augustine will teach him to speake. Nequaquam dicendum est, quod Christus non scripserit, quandoquidem memora ejus id operata sunt quod dictante capite cogno­verunt. quic­quid enim ille de dictis & sactis suis nos le gere voluit hoc scribendum il­lis, tanquam suis manibus imperavit. Aug. de consens. E­vang. l. 1. c. ult. Say not by any meanes, that Christ hath not written, because his hands wrote that, which the head did dictate unto them: and whatso [...]ver he would have us to reade touching his words or workes, that he commanded them to write as it were with his owne hands. Haee ille do­ctè & elegan­ter &c. Tanto magis dicen dum est Chri­stum scripsesse per Iuangelicrum Scriptores ut per manus suas; quanto illi ne verbum unum aut iot [...] u­num de suo spiritu Evangelio addiderunt. Sa [...]mer. Proleg 26. Tom. 1. These things, saith Salmeron, S. Augustine spake learnedly, and eloquently. And he addeth this reason. By so much the rather we must say that Christ himselfe wrote by the writers of the Gospell as by his owne hands; in as much as they added not one word it selfe, nor the least letter of [...]heir owne to the Gospell. Gregorie de Valentia saith, Plan [...] in­star calami cum usurpatur à Scriptore, quo & illud Davidis spectat: lingua mea ca­lamus scribae velociter scribentis, nec enim alium hoc loco scribam significat, praeter ipsum Deum. Greg. de Val. Annal. fid. l. 8. c. 5. They wrote even as the pen which the writer useth, unto which David al­ludeth Psal. 45. 2. my tongue is the penne of a ready writer, he meaneth here no other writer but God. Neither is it any thing materiall, whether we say Christ wrote it himselfe, or the Apostles wrote it, as long as we are sure, they had Christs commandement for the writing of it: But this the Iesuite denyeth. [Wee doe not reade, that ever he gave commandement to his Disciples to commit any part thereof un­to writing.] S. Iohn was eleven times Revel. c. 1. 11. 19. c. 2. 1. 8. 1 [...], c. 3. 1. 7. 14. c 14. 13, c. 19. 9. c. 21. 5. cōmanded to write. Is the Revelation of Iesus Christ no part of his doctrine? [Page 23] Aug. de co [...] sen. Euan▪ l. 1. c. ult. They were commanded to write, saith S. Augustine. Iren. l. 3. c. 1. They wrote the Scriptures by the will of God, saith Irenaus. Christus volu­it scribi Euan­gelium. T [...]eoph. praefat. in Mat. Christ would have them to write the Gospell, saith Theophy­last. And is not his will a sufficient command? Inspira­tion, (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 Rom 16 26. preach & they did 2. Thess 2. 15. 2. Tim. 3. 17 teach by their Epistles. Clemens Alexan­drinus Reply pag. 117 in this spake truly: [...]. Clem. Alex. Strom. l. 1. Preaching is truly an Ange­l [...]call Scie [...]c [...] in some sort, and very profitable both wayes, whe­ther it [...] by the hand or by the tongue. Tertullian telleth us how the Apostles preached: 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: Hab. 2. 2. He that runneth may reade it. Ioh 5. 39. Search the Scriptures. Luc. 10. 26. How readest thou? Rom. 15. 4. Whatsoever things were written aforetime, were written for our learning. 2. Cor. [...]. 13 We write no other things unto you, then what you read. Col. 3. 16 L [...]t the word of God dw [...]ll plentifully in you. U­pon which place S. Chrysostome observeth this: [...]. Chry in Col. c. 3 ho. 9. Harken as many as are, and are married, & have children, h [...]w he com­maundeth them specially to know the Scriptures. Timothy himselfe is commanded to reade, and to 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 [Page 24] as by preaching. Revel. 1 3. Blessed are they that reade, and they that heare. 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 Ioh. 5. 39. searched. And the Bereans were commen­ded for 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 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. Respect [...] no­stri commodi­us & utilius per Scripturam cor­le [...]em doctri­nam à corrupti­one, oblivione, & interitu con­servari, quam abs (que) Scriptu­ [...]. Gretzer. de sens. Bellar [...] l. 4. [...] 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 [Page 25] 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, Extremae esse omninò de­mentiae, post. quam co redacti sumus, ut Scriptis indi­geamus, [...]e se­cundo quidem hoc remedio ad salntem no­stram uti; item magni esse cri­minis per illud auxilium nolle proficere, sed quasi fru [...]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 Possev. Bibli­othec. select l. 2 c. 16. De necessitate Scripturarum. S. Iude thought it need­full, Iude vers. 3 To write to the Saints. Luke 1. 3. It seemed good to S. Luke, to write his Gospell to prevent false rumours. And S. Paul thought it 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. [...]. 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. for l. 3. c. 4. place. I subscribe to what Irenaeus saith. And I beleeve that by Apo­stolicall Tradition (that is, the preaching of the word) many nations were converted to the faith of Christ: not by unwritten doctrines, but by delivering written do­ctrines in an unwritten manner. Irenaeus sheweth, Iren. l. 3. c. 1. First that the Apostles preached the Gospell, and that afterward they delivered the same unto us in writing. The same things the Pastours of the Church (who might have the written word, although the persons taught had it not) [Page 26] delivered unto the People. Irenaeus sheweth what those things were, which were Iren. l. 3. c. 4. written in their hearts without inke or letters. They did beleive In unum De­um sabricato­rem coeli & terrae, & omni­um quae in eis sunt, per Chri­st [...] Iesum Dei filium &c. Iren. ibid. In one God, maker of hea­ven and of earth, and of all things in them, by Iesus Christ the Sonne of God, &c. These were the Traditions which they beleived: and if any would have taught them other­wise, they Iren. ibid. would have stopped their eares, as Irenaeus shew­eth, and have fled from them, as they would from you, and from your unwritten Traditions.

[Iren. l. 3. c. 4. Irenaus demandeth; How should we d [...]e if the Apostles had written nothing at all' must wee not then follow the rule Reply pag. 118. of Tradition delivered unto them, to whom the Apostles com­mitted the charge of the Churches?]

5. We reject not this kinde of Tradition which is the succession of true doctrine in the Church. And what shall we doe, seeing the Apostles have written? Is it not our dutie to follow the rule of Tradition delivered in their writings, and not onely to take that course now that the Apostles have written, which Irenaeus prescribeth, if the Apostles had not written?

[What if the Scripture should be consumed, so that not one Reply. Coppie thereof should be extant? which is possible. And what if a man had lost the true sense and mea [...]ing of the Scripture, how shall he finde it out? must he not, as Irenaeus saith, Fol­low the order of Tradition delivered by the Apostles unto those unto whom they committed the Churches?]

The 1. hypothesis is absurd, and impossible. The Sunne may aswell be pulled out of the heavens, and the skyes fall, as the Scripture perish. Staplet. co [...]t. Whi [...]ak. de au­thorit Script. l. [...]. c. 1. s. [...]. If it should, GOD himselfe must faile in his providence, saith Stapleton. The 2. hy­pothesis is possible, A man may l [...]se t [...]e true meaning of the Scripture: and the order of Tradition delivered by the A­postles is one but not the onely meanes to finde it out: and how shall a man finde out this order of Tradition in the ori­ginall of it better then by the Scripture it selfe? So that when all is done, the Scripture is the best interpreter of it [Page 27] selfe. Legitima & sine periculo est expositio scripturae se­cundum ipsas scripturas. Iren. l. 4. c 63. The exposition of Scripture according to the Scri­ptures themselves is the most surest, saith Irenaeus. The A­postles have written: their writings are preserved: the true meaning of them is well knowne. Yet we reject not this meanes, but doe follow the order of Tradition delive­red by the Apostles, as long as wee follow their writings: for both by preaching and by writing they taught the same. Popish Traditions are not of this order, they were never taught by the Apostles, nor by them to whom the Apostles committed the care of the Churches: but onely of old by Heretickes, and of late by an Anti christian fa­ction.

[Moreover S. Augustine teacheth us, that there be many Reply pag. 118 points of faith, for which wee have no written word. Aug. epist. 128 In those things, of which the holy Scripture saith nothing, what course are wee to holde? that which is used by the Church throughout all the world is to bee observed, saith S. Au­gustine, and it would be insolent madnesse to dispute against the same.]

6. The Iesuite mistaketh both the Epist. 128, for. 118. place, & the point. S. Augustine speaketh not of points of faith at all; but onely of some rituall points, or customes then in use, as of the use of holy dayes, of receiving the Eucharist, fasting, and the like. These come not within the compasse of this con­troversie. And as it is madnesse to dispute against these things, so it is litle better in him then madnesse to dispute about these things; and to call these things points of faith.

[For Aug. de bap. cont. Donatist. l. 4. c. 24. whatsoever the Church universall doth holde, if it Reply. be not found or dained by some Councell, but hath been alwayes in use; it is most justly beleeved to bee a Tradition of none o­ther, but of the very Apostles themselves.]

S. Augustine treateth in this place of the Baptisme of Children, and calleth it, Traditum apostolicâ autheritate: A thing delivered by Apostolicall authoritie, or an Apostolicall Tradition. And are not written doctrines delivered by A­postolicall [Page 28] authority? S. Augustine did not account Ba­ptisme of Children to be an unwritten Tradition, as ap­peareth by the arguments, taken out of the Scriptures, which he useth: wee neede not goe farther then this Cha­pter to finde one. Si quisquam hac in re au­thoritatem quaerat, divi­nam &c vera­citer conjicere possumus, quid valeat in par­vulis baptismi Sacramentum, ex circumcisio­ne carnis, quam prior populus accepit. Augus. ibidem. If any man, saith he, desire divine autho­rity in this point, we may truely conjecture, how powerfull in Children the Sacrament of Baptisme is, by the circumcision of the flesh which the Iewes received. And this is accounted by Bellarm. l. 1. de Baptism. c. 1 Bellarmine, a strong argument to confirme this point.

In the next testimony S. Augustine writing of the cu­stome, or practise of not rebaptising those that have been baptised by Heretickes (so that they have beene baptised in the name of the Trinity) saith. Quam con­sue [...]dinem credo ex Apo­stolic [...] Traditione venien­tem Aug de baptism: cont. Donat. l. 2. c. 7. Which custome I be­leeve came from Apostolicall Tradition.

[Aug. ibid Even as many other things are not found in the writings of the Apostles, nor in the Councels of following ages, yet be­cause they are held by the whole Church, they are beleeved to have beene delivered and commended by the said Apostles.] It is a weake argument drawne from custome to Articles of faith, from practise to the doctrine of the Sacraments. Wee read nothing for point of practise, whether those that have beene baptized by Heretickes, have beene rebapti­zed, or no: Yet the doctrine in this point is sufficiently taught in Scripture. We beleeve it Propter foli­dissima & ma­nifest [...]ssr [...] scripturarum fundament [...] et testimonia. Ti­ [...]a [...]. defens. Triden. ad ar­ticul de Cha­ractere. because of the most so­lide Reply. and most manifest testimonies of the Scripture, as one of your owne hath said. [...]videar humanis argumentis id agere etc. ex [...]vangelio profero certa docum [...]a. Aug. l. 1. de Bapt. [...]ont. Donat. c. [...]. Least I should seeme to deale in this onely by humane arguments, saith S. Augustine, I will bring most sure arguments out of the Gospell. And in the wordes following he bringeth in this Text. Luc. 9. 50. Forbid him not, for he that is not against us, is with us. By which hee over­throweth the maine argument of the adverse parties, who helde, That the things of Christ could not bee had [Page 29] out of the Church. And in his answer to this question; whether it were better to baptise, or not to baptise such, he hath these words: Recurrens ad illam stateram dominicam, u­bi non ex hu­mano sensu, sed authoritate di­vinà return mo­menta pensan­tur, invenio de [...]ra (que) te Do­mini sententi­am: Aug. l. 2. de bapt. cont. Do­nat. c. 14. Looking to the divine measure (that is, the Scripture) whereby things are measured by divine au­thoritie, and not by humane opinion, I finde the judgment of the Lord concerning both. And he concludeth this questi­on with these words, Perspectis Scripturarum testimonijs, po­test etiam dici, quod veritas declaravit, hoc sequimur. Aug. l. 4. de bapt. cont. Donat. c 7. Having searched the testimonies of the Scriptures, I may say, we follow that which the truth de­clareth. Thus it appeareth by the judgment of S. Augustine, that the point of doctrine is written, although for point of practise we reade nothing in the writings of the A­postles.

7. That the holy Ghost is to be adored; and that the Father is unbegotten, and unborne, I beleive those as the Articles of my faith: but I will never beleive him that saith [Aug. cont. Maximinum. l. 3. c. 3. S. Augustine held them to be unwritten articles.] These words, The holy Ghost is to be adored, The Father is unbegotten; I confesse are not written verbatim, yet there are other words written, which doe import the same, and are equivalent unto them. And may we not understand some words which we reade not, out of those words which we reade, saith S. Augustine. In verbis Scripturarum non est Evangeliu [...], sed in sensu. Hicro [...]m. in Galat. c. 1. The words are not the Gospell, but the sense of Scripture is the Gospell, saith S. Hierome. So I Reply pag. 119 may say, the forme of words is not the article of faith, but the thing signified by those words; else the Church belie­ved not these two articles, untill this forme of words was Quasi non ex ijs quae legi­mus, aliqua eti­am quae non legimus, intelli­gamus. Aug. ibidem. used: The holy Ghost is to be adored, The Father is unborne. As for the article of faith signified by these words, The holy Ghost is to be adored; S. Augustine prooveth it out of the Scriptures, in which it is written in an other forme of words. Glorificate ergo Deum in corpore vestro. ubi delucidè ostend it Deum esse spiritum sanctum, glorificandum sci­licet in corpore nostro. Aug. cont. Maxim. l. 3. c. [...]1. Glorifie therefore God in your body, this evident­ly declareth that the holy Ghost is God, and that he must [Page 30] be glorified in our bodies, saith S. Augustine. And againe, Glorifieate Deum, & por­tate in corpore vestro. Quem Deum nisi Spi­ritum sanctum, cujus corpora nostra dixerit esse templum. Aug. epist. 66. Glorifie God in your body. whom doth he meane but the ho­ly Ghost, whose temple he calleth our bodies? And concer­ning the words Coessentiall, Ʋnbegotten, and the like, hee saith. Etiasi vocabula ista ibi non inveniuntur, fi­eri potest, ut il­lud invenia­mus, cui haec vocabula rectè adhibita indi­centur. Aug. e­pist. 174. Although those words are not found in Scripture, yet we may finde that which is intended by those words. This then was the opinion of S. Augustine, that the doctrine signified by those words, was written in other words, al­though those words themselves were not written. And as S. Augustine answereth Pascentius the Arian: so I may answere the Iesuite: Quid conten­tiosius est, quā ubi de re con­stat certare de nomine. Aug. ibidem. What is more contentious, then to strive about words, when the thing meant by them is manifest?

8. It is not An other point of faith, which S. Augustine handleth in the next testimony, but the point of rebapti­zation. [Aug. de unit. Eccles. c. 19. This neither of us both can finde written expresse­ly, and evidently in the Scripture.] And this is not spoken concerning the doctrine, but concerning the practise in this point, as appeareth by S. Augustines answer to the Here­tickes demaund. Cum in scri­pturis non inveniamus aliquos ad Ecclesiam iam transisle ab He­retic [...], & sicut ego dico, aut si­cu [...] tu dicis esse succeptos. Aug. ibidem. Seeing now we finde not any in the Scri­ptures to haue for saken the Heretickes, and come home to the Church, and to have beene received either as I say, or as you say. This point of fact may well be distinguished from the point of faith; & the doctrine may be written, though Reply. the practise is not written. Howsoever we graunt it, that the practise is not written; neither is the doctrine written expressely and evidently, That the baptised by Heretickes, shall not be rebaptised: Yet S. Augustine from most certain principles, and by most evident consequences out of the holy Scripture, concludeth the doctrine of this point. The pra [...]tise of the Church herein being according unto the truth of Scripture, S. Augustin [...] might very well oppose the practise of the Church against the Heretick, & tel him [Aug. [...]bidem. Thou must beleeve the C [...]urch, which if thou refuse to doe, thou doest not oppose thy self [...] against me, or against man, but Reply. even against our Saviour himselfe, to thy everlasting damna­tion.]

[Page 31] The baptisme of Children, of which S. Augustine wri­teth in the next testimony, is no unwritten doctrine, but a point established likewise both by the authority of the Scriptures, and of the Church; and S. Augustine did well to declare the authority of the Scriptures, and of the Church in this point, saying [Aug. serm. 14. de verb. Apost. Such force hath the autho­rity Reply. of the Church, and the fixed rule of truth, (that is, the Scripture) against this bulwarke, against this impregnable wall who so advanceth himselfe, he shall be broken, and burst in peeces.] As this is most truely affirmed by S. Augustine, so it is as impertinently alledged by the Iesuite. Reply.

[Is it not recorded in the Acts of the Apostles, that Act. 1. 3 Christ after his passion shewed himselfe alive to his Apostles, being seene of them forty dayes, and spake to them of the things appertaining to the Kingdome of God? Can any man tell where those things are written, which our Savior spake al those forty dayes?]

9. All is not at all in the Text: neither is it true, that our Saviour spake All those forty dayes. The Text telleth us of what he spake, namely of the Kingdome of God. And have not Act. 28. 23. Moses, and the Prophets written of this? Doe not the Gospels, and the Epistles treate of this? It was of the Kingdome of God; therefore it was not of Popish Traditions: Popish Traditions are of meates; but the Kingdome of God is not of Rom. 14. 17. meates. It is profitable to know all that our Saviour spake, because he never spake in vaine: but it is necessary for us to know all. It is lesse necessary to know where the things are written, which Reply pag. 119. he spake at such, and such a time: it is enough to know; that there is Cyrill. l. 12. [...] Ioh c. 68. Aug tract. 19. in Ioh. Enough written of all Christs words and workes for our salvation.

[And our Lord before his passion told his Disciples, that Ioh. 16. 1 [...]. He had many things to say unto them, which then they could not comprehend, but should learne them after of the Ho­ly Ghost, yet none of them ever wrote what those many things were.] S. Augustine telleth us, that Omnes in [...] ­plentistimi hae­retici and act as sigmentorum. suorum colo­rare, occasione ejus sententis. Adhuc [...]lta habe [...] &c. Aug. tract. 97 in Ioh. All foolish He­retickes [Page 32] use to colour their bold fictions with this saying: I have yet many things to say unto you. Thus S. Augustine putteth both the Foole and the Hereticke upon the Ie­suite. Lenseus l. 3. de verbo Dei non script. c. 1. Lenseus (whose eyes were as good as the Iesuits) professeth that he can see nothing in this Text for un­written Traditions. But we deale with a Iesuite, who can see further into a milstone then an other, and maketh him­selfe wiser then the Apostles, understanding what those things were, which the Apostles could not comprehend. I may better conclude this of him, that he never wrote this Reply himselfe, because he could not doe it, untill he went over seas for helpe; then he can conclude of the A­postles, that they wrote not all things, because they were not able to understand all things, untill they went to Ieru­salem to receive the promise of the holy Ghost. It is more then he is able to proove, that the things, which Christ and the holy Ghost taught the Apostles, were not the same. Ioh. 15. 15. Christ taught them all things which he heard of his Father. But at the first they were not so ripe of Ioh. 20. 9. un­derstanding, nor so tenacious of Ioh. 2. 22. memory, as they were af­terwards. The holy Ghost therefore first opened their un­derstandings, not teaching them any new things, but Iansen. in Ioh. c. 16. by a new way more fully opening their understanding, saith Ian­senius. They were not taught Aquin in Ioh c. 16. Altiora, sed altiord mode, saith Aquinas. And afterwards brought Ioh 14. 26. Those things to their memories, which Christ first taught them. So that wee say with Cyrill: [...]. Cyril. Catech 16. Christ did not teach one thing, and the ho­ly Ghost an other thing, but the very same things. And the 1 Ioh. 1. 3. 4. same things they might write afterwards, although they did not comprehend them at the first.

[And Eusebius relateth of S. Polycarpe, Euseb. l 5. c. 20. That he made knowne some words spoken by our Saviour, which are not recor­ded Reply pag. 119 in Scrip [...]ure.]

10. This is a silly shift to argue à verbis ad res, from words to Doctrines. We dispute of Doctrines, but the Iesu­ite first flyeth unto Things; (as in the title of this Section [Page 33] appeareth.) From things againe he flyeth unto words: He saith, Eusebius saith, that For Eusebius relateth Irenae­us his words. Irenaeus saith, that Polycarpe said, That Christ spake some words not recorded in the Scri­pture. This is a verball argument; this is to shrinke quite from the question. Is any man so mad as to say, that all the words are recorded in Scripture, which our Savior spake? Or will any wise man inferre, that all the doctrines which he taught, are not written; because all the words, which he spake, are not recorded? Let him be recorded for an asse that argueth so. This Irenaeus saith of Polycarpus [...]. Euseb, ibidem. Poly­carpus spake all things consonant with the Scripture. Any truth is not dissonant from the Scriptures, as that Ma­lone is a Iesuite; but this is not consonant with the Scri­ptures: onely those things are called [...], which are the same, or are spoken of the same things: as Thucydides, & Diodorus Siculus are said [...], to bee consonant, because both have written the same of the same, namely of the Peloponnesian warre. The things then which Polycar­pus spake, being consonant with the Scriptures, could not be any unwritten Traditions, which are plainely dissonant to the Scriptures; & either crosse the truth, or the perfecti­on of them. The occasion why Irenaeus alledged the words of Polycarpus was, because both he & Florinus the heretick (against whom he disputed) had heard the doctrin which Polycarpus delivered, which was consonant with the Scri­ptures: & not because the heresie, which Florinus held (that God created evill natures) could not be cōvinced by Scri­pture. [Iust. Martyr, Apolog. 2 [...]. Iustin Martyr likewise layeth down many unwrit­ten Reply pag. 109. Traditions delivered by our Saviour unto his Disciples, when he appeared unto them upon the day of his resurrection.] These things, saith he, Christ delivered unto his Disciples. And he sheweth what those things were. That the Chri­stians must meete together to sanctifie the Lords daye. This is a point delivered unto us in the Act. [...]0. 7. 1. Cor. 16. [...]. Scrip­ture. That the ministerie of the word must goe before the administration of the Sacrament. This is likewise [Page 34] taught us in the Act. 2. 42. Scriptures. That the Communion must be given unto none, unlesse that they have beene baptised. The same hath sufficient warrant in the 1. Cor. 12. 13. Scriptures. All the rest, of which hee writeth, are either doctrinall points written, or [...]i [...]uall points unwritten, which belong not to this present Controversie.

[But what say you to the Apostles, S. Iohn, and S. Paul? S. Reply pag. 120 Iohn would not commit all [...]. epist. verse 1 [...]. To paper and inke. And S. Paul gave unwritten commandements to the Corinthians, 1. Cor. 11. 2. pray­sing them because th [...]y kept such precepts as hee delivered un­to them. And againe, verse, 23. I received of the Lord that which I delivered unto you. And againe, * The rest will I set in or­der when I come.]

11. What a S^r Iohn is this to commit such an Ar­gument unto paper and inke? There must bee unwritten Traditions, because S. Iohn would not commit all to paper and inke. Who ever held that all written do­ctrines were contained in the 2^d. Epistle of S. Iohn? I hope there were more Apostles then S. Iohn: and Apostles that wrote more then S. Iohn. It were a ridiculous thing in mee if I should argue thus; No Iesuite ever had any will to handle the Question of Freewill, because this Iesuite had no will unto it. What then may wee thinke of this William Summers for his wise argu­ment concerning S. Iohn. S. Paul handleth two things in that Chapter; Prayer, and the Eucharist. And unto those, some things are accidentall, as time, place, gesture, vesture, as to pray with faces covered, or uncovered: and some things are essentiall, as the matter, and forme of those duties. The first of these belong not to this Controversie, and therefore the Iesuite shrinketh from the Question, in alledgeing these Fathers, Epiph. haeres. 61. Epiphanius, Basil: de Sp. Sanct. l. 1. c. 29. Basill, Chrysost in cor. 11. Chryso­stome, and Theoph. in 1 Cor. 11. Theophilact, who treate not of doctrinall, and essentiall things: but of things rituall, and accidentall. Epi­phanius first writeth of those things, which the Church holdeth as points of faith, & concerning these we have spo­ken; [Page 35] saith he. Then he proceedeth on to reckon up sundry ecclesiasticall rites, or Institutions, as Monks, Exorcists, fa­sting dayes, holy dayes, and the like; concerning which hee saith Epiph. ibid.. All these cannot be taken out of the Scripture. Basils drift in that Booke (if hee bee the Author of it) is to de­fend a forme of words, or of Syllables used by the Church, as whether it were better to say, Glory be to the Fa­ther, and to the Sonne, with the Holy Ghost; or Glory be to the Father, and to the Sonne, in the Holy Ghost. His whole disputation is about the Syllable cum; and that this forme of words may be admitted he proveth, because many other things, as formes of words, and rituall Tradi­tions, are admitted, although they be not written. Theo­phylact saith, It is manifest that the Apostles have not delive­red all things in writing. And Chrysostome saith, They deli­vered many things without writing. But withall he sheweth what those things were. [...]. Chry­sost. ibidem. Of other things of no great mo­ment, Salmeron calleth them, minutiora, diminitive things; these are his words. Non enim dignum erat, ut minutiora haec, quae cul­tum divinum exornant, & quae tempor [...] progressu erant vel augenda, vel minuenda, vel mutanda i [...] melius, in Sa­cris literis, po­nerentur. Sal­meron. disput. 3. in. 2. Thes. [...]. It was not meete, that these diminitive things, which are ornaments for divine wor­ship, and in time were either to be increased, or dimini­shed, or altered to the better, should be layde downe in writing. The word [...], which the Apostle Verse, 34. useth, importeth the same, being commonly used (as here, so in other 1. Cor. 16. [...] 1. Tit. 5. places) when Ecclesiasticall orders are spoken of, and not in relation unto divine doctrines. The essentiall things, which appertaine unto these two divine dut [...]es, they may be written, [Although this be S. Pauls first Epistle to the Corinthians.] either by other Pen-men of Scripture; (as diverse Sermons of the Apostles are penned by S. Luke) or by himselfe, in other of his Epistles; or else in the same in which hee writeth that which he Verse, 23. delivered, even all the essentiall things belonging unto the Sacrament of the Supper of the Lord. Reply pag. 1 [...]

[Eusebius relateth of Egesippus, that Euseb. l, 4. c. [...] he wrote five bookes [Page 36] of such unwritten Traditions, as the Apostles lest unto the Church.]

12. These are the words of Eusebius. [...], &c. Euseb. ibidem. In five b [...]okes he wrote an infallible deliverie of the Apostles preaching. The bookes are not extant to see what they containe: but they seeme to be a divine history, rather historicall then dogmatical, by Eusebius his citing thē alwayes in point of Euseb l. 2. c. 22 l. 3. c. 12 history; and by this testimony which S. Hierome giveth of them. Hegesippus who lived neare to the Apostles times, knitting together all the stories of the Acts of the Church Hegesippus vicinus Aposto­lorum tempo rum, omnes à passione Do­mini, us (que) ad suam aetatem, Ecclesiastico­rum actuum texens histori­as, multa (que) ad utilitatem le­gentium perti­nentia, hinc in­de congregam, quin (que) libros composuit, Hie­ron in Catalog. from the passion of our Lord, untill his owne dayes, and ga­thering together in one many things profitable to be read, he composed five bookes of them. Eusebius saith not, that they contained unwritten Traditions; there is neither the word Traditions, nor unwritten in his words: but an Infallible Tradition, (or deliverie) of the Apostles preaching. And if an infallible deliverie of the Apostles preaching must needes be of unwritten Traditions, then the Acts of the Apostles (penned by S. Luke) is of unwritten Traditions, because it is an infallible delivery of the Apostles preaching. A strong lye it is, that unwritten Traditions are strongly con­firmed by Eusebius, either in that, or in the next testimony alledged by the Iesuite. [S. Ignatius was accustomed Euseb. l. 3 c. 30 to exhort all men to adhere unto apostolical Traditions, the which Reply pag. 120 saith Eusebius, this Father affirmed, that formore assurance, he had left them in w [...]iting.] This testimony is most grossely corrupted by the Iesuit. Eusebius relateth it in these words. Ignatius exhorted to hold fast [...] Euseb, ibidem. The Tradition of the A­postles, which for more assurance he thought fit to bee practi­sed, (or expressed in practise) even as hee testified by writing. Heere is no mention of Traditions, but onely of the Tradition of the Apostles; and the doctrine delivered in Scripture is their Tradition. Heere is not a word of writing unwritten Traditions, as if Ig­natius had written a booke of them, (which is a dreame of this Ignatian brat) but that Ignatius testified by writing, [Page 37] that hee thought it necessary, that the Tradition of the A­postles (that is, their doctrine) should be expressed in pra­ctise. So the word [...] is taken for expres­sing by action, not by writing. As Ignatius did, so doe we exhort men by word of mouth to hold fast the Tradi­tion, or the doctrine of the Apostles; and likewise by writing testifie the same unto them, that for more assurance they expresse the same in life, and conver­sation. Thus have we runne one course of the wilde­goose chase, following this Gaggler thorough the Scriptures, and the Fathers; and finde this for truth, that Christ, and his Apostles, taught no unwritten Traditions. If they did so, what is this to the pur­pose? unlesse the Iesuite can proove, that the unwrit­ten Traditions of the Romane Church are the same which Christ and his Apostles delivered. They pre­tend that they are so: so they doe in their miracles, which are but coozening, and juggling trickes of Lei­ger de maine: so they doe in their reliques, which are but grand impostures, as the Angell Gabriels fea­thers, our Ladyes smocke, S. Peters chayne, and the like: these I beleeve are as true reliques from them, as their Traditions are the same which Christ and his Apostles taught. And as they are, so is their authoritie, which is the subject of his next Section; wherein wee are to exa­mine

SECT. III. VVhether unwritten Traditions are of equall authoritie with the written word.

1. NOne but a Non ens would say, that a Non ens can be of equall authority with the written word, when as Bellarmine confesseth, that Bellarm. de [...]er [...]o Dei l. 4. c. [...]. All Traditions are not of equall authority among themselves: but without any distinction whatso­ever, this Iesuite would have them all to be of the same au­thority among themselves, and of the same autho­rity with the written word; and the truth is, they are no more worthy to be compared with the written word, then Ier. 13. 28. chaffe with wheat, then drosse with Is. 1. [...]2. silver. The Iesuite hath already granted this, pag. 116. That the rites and ordinances of the Church are grounded only upon humane right, and now he contradicteth the same, that they are of divine right, e­ven equall with the written word; and for this opinion he Reply p. 120. boasteth of [Plaine Scripture, and the uniforme consent of ancient Fathers.]

It is no new thing to heare the enemies of the truth clayming the Scripture and the Fathers to be theirs; after the same manner the Heretickes boasted, that [...]. Euseb. l. 5. hist. c. 27. The Fa­thers, and the Apostles held, & taught the same things which they said. First let us heare his plaine Scripture. [ [...]. Thes. [...]. 15. There­fore brethren stand fast, and hold the Traditions which you have beene taught, whether by word, or by our Epistle.] This Text is no lesse then ten times alledged by him, and once for all I returne this Answer to it. Those Traditions are Reply pag. 121. written, and not unwritten Doctrines. S. Paul declareth his continuall practise, Act. 26. 22. Hee witnessed both to small and great (and therefore to the Thessalonians) none other things [Page 39] then those, which Moses and the Prophets did say. His do­ctrine delivered at Thessalonica was taken Act. 17. 2. out of the Scri­ptures. And suppose it was not written in the Olde Te­stament, yet it might be written in the New, by himselfe, or by some other of the Apostles. What he taught the Philippians by word of mouth, the Philip. 3. 1. same things he wrote afterwards unto them in his Epistle. And unto the Thes­salonians he wrote those things, 2. Thess. 2. 5. which he first told them: and 2. Thess. 3. 10. which he first commanded them. The word [...], used by the Apostle, signifieth aswell both, as whether; and it is not onely disjunctive, but very 1. Cor. [...]1 [...] 1 [...] c. 15. 11. Coloss. 1. 20▪ Rom. 14. 8. oft conjunctive. By which the meaning of the Apostle is declared to be this: Holde fast the Traditions, (or the doctrines) which have beene taught you both by word of mouth, & by Epistle. The matter taught was the same, although the manner of teaching was different, both by word of mouth, and by Epistle. S. Am­brose expoundeth it thus, In Traditione Evangelij, stan­dum ac perse­verandum mo­net. Ambros. in 2. Thess. He admonisheth them to stand & to persevere in the Tradition of the Gospell. And Gretzer, your Great Sire, defending Bellarmine, defendeth this in­terpretation, that it might be the same doctrine which S. Paul delivered by word of mouth, and by Epistle, and gi­veth this instance for it: Sicut eadem fides quae con­firmata olim fuit per Cir­cumcisionem & Pascha, quae nūc cōfirmatur per Baptismum & Coenam. Gretz. defens. Bellarm. l. 4. c. 5 Even as it was the same faith, which was formerly confirmed by Circumcision and the Passe­over, which is now confirmed by Baptisme, and the Lords Supper. It is most manifest by the precedent words, that the Apostle speaketh of such Traditions, as helpe to keepe out 2. Thess. 2. 3. The man of sinne, the sonne of perdition. It cannot then be that he should speake of unwritten Traditions, be­cause Popish Traditions are the onely key to let him in.

2. To prove the uniforme consent of the Fathers, he first alledgeth S. Chrysostome. [Chrysost. in [...] Thess. By this saying of S. Paul, it is manifest, saith S. Chrysostome, that the Apostles did not Reply pag. 121. deliver all things by their Epistle, but that they delivered ma­ny things without writing, which are as worthie to be beleeved as those things which they left written.] We yeeld unto [Page 40] this, that the Apostles have not delivered all things by wri­ting. And I will graunt more unto the Iesuite, that the A­postles have not delivered all things by Epistle, or by word of mouth, which are, and may be observed in the Church, as all the rites and ceremonies of it, and those are the things, of which S. Chrysostome speaketh, of things indifferent. Concerning necessary things, writing upon the same Chapter, these are his words. [...]. Chrysost. hom. 3 in 2. Thes. [...]. All things are cleare and true, which are in the holy Scriptures, all necessary things are manifest. But that those things which are not necessa­ry, and are delivered without writing, should be as worthy of faith, as those things which are written; this is one of his many hyperbolicall speeches; it is rather a flourish of his Rhetoricke, then a truth in Divinity.

[S. Basil saith, Basil. de Spi­rit Sanct. c. 29. I hold it to be an Apostolicall doctrine, that Reply. we adhere unto unwritten Traditions, in proofe whereof he al­leadgeth Scripture.]

The Author is suspected, but I passe by that for the pre­sent. I hold with the Author, that it is fit to yeeld unto such unwritten Traditions as he writeth of; and those are onely rituall, and not doctrinall. Unto these we doe yeeld, not as unto the word of God, which is of divine power, and a­bideth for ever; but as to the Lawes of men, which are of humane right, and mutable according unto time & place. And in proofe of the lawfull use of those, we oft cite Scri­pture, as that Author doth.

In the next place he alledgeth That of Epi­phan. is answe­red Sect. 2^d. Di­vis. 10. lit. [...] S. Hierome. [Hieron. Dial. cont. Lucifer. c. 4 [...] Although, saith he, there were no authority of Scripture at all for this, yet the consent of all the world herein would beare the force of a precept. For many other things, which are observed in the Reply pag. 1 [...]1 Churches by Tradition, have obtained the authoritie of the written Law.]

If S. Hierome himselfe had said this, yet we might ap­peale from him, as S. Augustine did, who being pressed by him with humane authority, said, Ad ips [...] [...]. Aug. Epist. 19. I flye to Paul him­selfe. How much more may we justly doe the same, when [Page 41] these are not the words of S. Hierome himselfe, but of the Lucifirian Heretickes, against whom he disputed by way of dialogue, Is this the uniforme consent of the Fathers? Is not this to shake hands with Heretickes? This is no faire dealing; either you are wilfully ignorant, or you grossely corrupt S. Hierome. You tooke it at the second hand, or wanted sleepe when you read the place. But will you heare S. Hierome himselfe speaking like himselfe, concer­ning a certaine Tradition which had no warrant in the Scripture. Hoc, quia ex Scripturis non habet authori­tatem, eâdem facilitate con­temnitur, quâ probatur. Hie­ron, in Math c. 23. This is as easily rejected, as affirmed, because it hath no authority out of the Scriptures. And if one Traditi­on may be rejected because of this reason onely; It hath no authority out of the Scriptures: then by the same reason all your Traditions may be rejected, unlesse you can bring authority for them out of the written word. So farre was S. Hierome from beleeving unwritten Traditions to be of equall authority with the written word, that he ac­counted that to have no authority which wanted the au­thority of the written word. And in an other place he beateth downe unto the ground all unwritten Traditions by these words: Alia, quae abs (que) authori­tate & testimo­nijs scriptura­rum, quasi Tra­ditione Apo­stolicâ sponte reperiunt, at (que) confingunt, percutit gladi­us Dei. Hieron. in Hag. c. 1. Many other things, which of their owne accord they invent and finde out, as if it were by Apostolicall Tradition, without any testimony, or authority of the written word, all those things the sword of Gods mouth striketh tho­rough. And a little after he sheweth what such things are, sit dayes of fasting, night-watchings, bodily labours, sleeping on the ground, & the like, these are things of great esteeme among our adversaries, grounded upon Tradition, with­out any warrant of Scripture, and such things are strucken thorough by the sword of God.

In the last place Dionysius is brought in affirming [Dionys. Are­opag. Eccles. Hier. cap. 1. That Reply pag. 121 the apostles delivered the most high & divine mysteries, part­ly by their written, & partly by their unwritten institutions.]

The Author is suspected, & not without just cause. The Severian Hereticks were the first that objected them in a disputatiō betwixt thē & the Catholicks in the yeare 532 [Page 42] The Catholickes made this Answer: Illa testimo­nia quae vos Dionysij Areo­pagitae dicitis, unde potestis ostendere vera esse, sicut suspi­camini [...] si enim ejus erant, non potuissent late­re beatum Cy­rillum: nec Cy­rillum solum, sed si Athana­sius procerto scisset ejus fuis­se, illa allegaret contra Arianos in Cone [...]lio Ni­caeno in ista quaestione de consubstantiali Trinitate Si autem nullus ex antiquis re­corda [...]us est ea, unde nunc po­testis ostende­re, quia illius sunt? Baronius Anno 532. S. 39 Those testimonies of Dionysius the Areopagite, which you say are his, how can you shew them to be his, as you thinke? For if they had beene his, blessed Cyrill could not be ignorant of them: and not onely Cy­rill, but Athanasius would have alledged them against the A­rians in the Councell of Nice, in the Question of the consub­stantiall Trinity, if he had certainely knowne that they were his. And if none of the Ancient made mention of them, how can you now shew them to be his? This I have taken out of Baronius. Bellarmine confesseth, Bellarm. de confirmat. l. 2. c. 7. many doubt of this booke. Erasmus, and Cajetan (writing upon the 17. Chapter of the Acts of the Apostles) deny it to be his, Eusebius and Hierome (who were very carefull to finde out all the wri­tings of the Ancient) write not a word of it. It ill be­came that Author to call Cap. 1. Timothie his sonne. He handleth the order of the Angels, and of the heavenly Powers, a thing which S. Paul could 2 Cor. 12. 4. not utter. Irenaeus giveth this cen­sure on such as write of such things, Nihil [...]anum dicunt▪ deli­rant; dicant, nobis, quae sit invisibilium naturn, enarrent nume [...]m A [...]g [...]lorum, & ordinem Archangelorum, demonstrent Thronorum Sa [...]men [...]a, & doceant diversita [...]es Dominationum Principaruum, atque virtutum. Iren. l. 2. c. 54. It is not sound which they say, they are no better then madde, can they tell us the na­ture of invisible things, can they setforth the number of the Angels, and of the Archangels, can they demonstrate the my­steries of the Thrones, and teach the diversities of the Domi­nations, Principalities, and Powers? He writeth of Tem­ples, Altars, Quires, Monkes, and the like; such things were not in Dionysius his dayes. Our Adversaries reject many things in this booke; and we reject this testimony as false, which the Iesuite calleth his irrefragable confirma­tion.

3. And now not being able to prove any thing for the authoritie of unwritten Traditions out of the Fathers, he would perswade the Reader, [That his more learned Ad­versaries (then himselfe he meaneth) as Reinolds, Whita­ker, Fulke, and Kemnitius have censured some, and have ac­knowledged Reply pag. 121. [Page 43] others of the Fathers to be great Patrons of Tra­ditions, as Basil, Epiphanius, Chrysostome, Dionysius, Ignatius, Clement, Origen, &c.] It would be tedious to examine all those apart, and to shew their opinions concerning Tra­ditions in this place; onely for the present take this ge­nerall answer.

1. For censuring of the Fathers, some of them have de­served it, in holding false and frivolous Traditions, so that our writers have justly censured Epiphanius for his foo­lish delighting in uncertaine genealogies; Origen for his fiction, that Origen in Ma [...]. tract. 35. Christ had diverse aspects, oft changeing his visage, which made the Iewes desire of Iudas a signe to know thereby which was he. And concerning Iustine Martyr, Ire­naeus, Epiphanius, and others, Bellarmin saith, Non video quomodo ab errore possu­mus defende­r [...]. Bellarm. de Beatit. sanct. l. 1. c. [...]. I see not how they can be defended from error. S. Augustine teacheth us, that Liceat ali­quid in [...]orum s [...]riptis reji [...]er [...] August. epist. 111. it is lawfull to reject some things in the writings of the Fathers. The giving of the Eucharist unto children, and the deferring of the Baptisme of Children untill Easter, is censured and rejected on both sides; and yet these, and many such things were defended by some of the Fa­thers.

2. We confesse, that the Fathers are Patrons of Traditi­ons, of such Traditions as we allowed in the Sect. 1. Di [...]is. 4. stateing of the Question, and not of Popish Traditions; for all our Writers have disputed by the testimonies of the Fathers against unwritten doctrinall Traditions, learned Whitaker shall answere for himselfe, and for all the rest; Con [...]edimus defensas esse Traditiones à Patrib [...]; sed [...] modo [...]uod di­ctumest: at quod ai [...]. Pa­tres non oppu­gnare, illud fal [...]um est. Wh [...]ake [...] con­trovers. 1. de verbo Del non sc [...]pto, q. 6. c. 1 [...]. Wee con­fesse that the Fathers defended Traditions, but they were such Traditions, as we defend: But whereas you say, that the Fa­thers did not oppugne Traditions, it is false. What now may we thinke of the Iesuite, who falsely chargeth both the Fathers, and our Writers? He verifieth the saying, The Monke of all men, and the Iesuite above all Monkes, is most impudent. This babling prater, or prating babler may bragge that [He hath the consistorie of Antiquitie,] and that we are [The babling upstarts.] Wee cannot tame his [Page 44] tongue from rayling; for as he observeth out of S. Hilary, Hilar. de Tri [...]i [...] l, 3. Desperation bringeth alwayes with it selfe an unbridled boldnesse; and professed impietie le [...]peth beyond the bounds of all shame. This is true of him, although S. Hilary hath no such words in that booke. He deserveth the whetstone for his impudent lying, and the cucking-stoole for his shamelesse scoulding.

And for his excusing of the most reverend Primate to those of his owne side, and to the outlandish Doctours, hee hath more need to excuse himselfe.

1. To those of his owne side, who stand for the perfecti­on, sufficiencie, and prerogative of the sacred Scripture. Scriptura suf­ficleuter conti­net doctrinam necessaria [...] vi­atori-Scotus in prolog. in 1. sentent. [...]. [...]. The Scripture, saith Scotus, sufficiently containeth the do­ctrine necessary for him that is in his trauell. Sacra Scrip­tur [...] est regula fidei, cui nec addere, nec sub­trahere licet. Aquin, [...] ar. 9. The holy Scri­pture, saith Aquinas, is the rule of faith, to which we must not adde, and from which we must not substract. Loquitur De­us in Scripturis, & it a copiose quod non o­portet Deum iterum loqui nobis aliquod necessarium, [...] habeantur. A [...]ton. part. [...] 3. ti [...]. 1 [...]. c. 3. God speaketh in the Scripture, saith Antoninus, and speaketh so copiously, that he need not speake againe unto us any thing that is ne­cessary, seeing all such things are in the Scriptures. Thus God hath made the Ioh. 1. 5. light t [...] shine in darkenes. And how can the Iesuite reconcile himselfe unto these men, who denyeth that which they affirme?

2. To all the outlandish Doctors, who preferreth himselfe, & all his Countreymen, before all other writers of what Countrey soever. [That they are partakers of that benigne and blessed influence, which it pleaseth the heavens to distill into the Irish disposition.] This is good Divinity, The hea­vens distill this influence of grace. The outlandish Doctors are beholding unto him for his good opinion of them, in that Ireland, or the Irish disposition is made partaker of this influence before all other Countreyes, and Countrey­men whatsoever. This is to make all other places and per­sons like [...]. Sam. 1 21. The mountaines of Gilboa, upon which there fal­leth neither dew, nor raine: And only Ireland to be like the Reply pag. 112. 1 [...]3. hill of Psal. 133. [...]. Hermon, the dew whereof watereth other hills. And how shall we excuse him in these things?

[Page 45] 1 Be pleased to remember, that he left his native soyle, and wen [...] over seas to write this booke, by means where­of he le [...]t his wits behinde him; and deprived himselfe of this blessed influence; if he had remained at home, he might perhaps have received some of this benigne influence which it pleaseth the heavens to distill upon his native Climate.

2. That those of his owne side speake of the susticien­cy of Scripture in things necessary, in doctrines of salvati­on: but he denyeth the sufficiency of Scripture in rituall points, which are the Traditions which he defendeth; this will appeare in the examining of his next Section, which is

SECT. IIII. Of the nature, and quality of unwrit­ten Traditions.

1. THe subject of this, and of the former Section, is the same; and therefore I wil answere the Iesuite, as S. Augustine did Iulian upon the like occasion, Replicas quae superiore dis­putatione con­sumpta [...]unt. August. cont. Iulian. l. 4. c. 18 Thou replyest those things which are already cō ­futed. We Sect. 2. D. 1. have answered the argument drawne frō the infallibility & authority of the Church; & yet here againe the Iesuite reneweth it. [The Catholick. Church cannot erre, and therefore whatsoever she delivereth Reply p. 1 [...]4. as a point of faith, or an interpretation of any obscure passage of Scripture, we must beleeve it as fire, as that S. Iohns Go­spell is Scripture.] Sir, you reckon without your Hoaste, for the Catholicke Church never taught unwritten Tra­ditions. And according to your own sayings, and tenents, unwritten Traditions were of no authority for the first 300. yeares; for if it be the Catholicke Church that must [Page 46] give authority to an unwritten Tradition, and if the iudgement of the Catholicke Church could not then be heard but in a generall Councell: and if there were no ge­nerall Councell untill about 300. yeares after Christ; what nature, or quality, what credit, or authority had unwritten Traditions untill that time? Traditions likewise which are particular, not observed by the Catholicke Church, but onely in some Churches, (which by your doctrine are parcels of the unwritten word [...]) must needs want their authoritie, because they are not delivered by the judge­ment of the Catholicke Church. Neither is any Church on earth so infallible, as that it cannot erre in delivery of a Tradition, or exposition of an obscure passage of Scripture. The Church, which hee meaneth, hath erred in many foolish, and ridiculous expositions. What shall we thinke of that exposition, (which is so famous among the Franciscans) upon this text? Revel. 7. 2. From the East, that is, Ab ortu solis, id est, decivita­ [...]ate Assissij in Oriente posita: asce [...]dit Ange­lus, id est, Fran­ciscus, puritate & sanctitate Angelis consi­ [...]oilis: cum sig­no Dei vivi, id est, cum stig­matibus Iesu Christi. confor­mit: Francis: l. 1. from the city Assissium which is in the East: the Angell ascended, that is, Francis like unto the Angels in purity, and sanctitie: with the Seale of the living God, that is, with the wounds of Iesus Christ. Is this exposition as true as S. Iohns Gospell? Be­sides the testimonie of the Church, I have diverse argu­ments to perswade me that S. Iohns Gospell is canonicall, the testimony of the Church is but one argument, and such an one, as may sometime deceive a man; and therefore though the exposition be true, yet how can I be as sure that it is true, as I am that S. Iohns Gospell is canonicall? I like bet­ter of that saying of Marsilius; Dict a Christi, five Dei, non vera sunt cau­saliter, [...]o quod [...]i [...]dem testificatur Ecclesia Catholica vero testimonio: sed testimonium Ecclesiae causaliter verum est, dum dicit dicta christi vera, propte [...] ve [...]tatem dictorum christi. Marsil. Desensor: pacis part. 2. cap. 19.The words of Christ, or of God, are not therefore made true, because the Catholicks Church by a true testimony giveth her testimony unto them: but the testimony of the Church is therefore true, when shee speaketh the true words of Christ, because of the truth of Christs words.

[Page 47] [And as S. Augustine said, August. cont. epist funda­ment c. 5. That hee beleevea the Go­spell Reply pag. 114. by the authority of the Church, so are we to beleeve the Traditions, which the Church propoundeth unto us as the word of God.]

2. I wish our Adversary to consider two things, which make the meaning of S. Augustine most evident.

1. That S. Augustine speaketh of the primitive Church, Augustinus ibidem Ecclesi­am sumit pro [...] primitiv [...] con­gregatione fi­delium, qui Christum vide­runt, audierūt, & sui testes su­erūt. Gerson de vitâ spirit. lect. 2^d•. S. Augustine, saith Gerson, in that place taketh the Church for the primitive congregation of the faithfull, who did see, heare, and were witn [...]sses of Christ. What is this to the now Roman Church? Have you the same power, and authority, which that Church had? Your own Driedo telleth you no. Ecclesia pri­mitiva propter collegium A­postolorum, majoris erat gratiae, majo­risque authori­tatis, quam Ec­clesia quaenunc est Driedo de dogma l. [...]. c. 4. The primitive church, by reason of the colledge of the apostles, was of greater grace, and of greater authority, then the Church which now is. If the Iesuite speake of the Traditions deli­vered by that Church, we refuse them not; let him prove this, or that, to be a Tradition delivered by the Apostles, and we will beleeve it: but if he speake of the now Ro­man Church, his argument is of no force; and as S. Au­gustine beleeved not the Gospell by the authority of that Church, so wee will not beleeve the Traditions taught by her.

2. That this was the occasion, why he alledged the au­thority of the Church. S. Augustine had beene for nine yeares a Manichee, and now having to deale with the Ma­nichees to convert them, hee propoundeth unto them the authoritie of the Church to move them, even as in the time of his heresie it moved him. This he speaketh of the time past, I had not beleeved the Gospell, if the authority of the Church had not moved me. But afterward being con­verted, and made a Bishop, he maketh a better confession, saying; I am credere coeperam nul­lo modo te fu­isse tributurum tam excellen. tem illi scriptu­rae per omnes jam terras au­thoritatem, nisi per ipsam tibi credi, & per i­psam te quaeri volu [...]sses Aug. confess l. [...]. c. 5. Now I began to beleeve, that thou wouldest not have given so excellent authoritie unto the Scripture it selfe [...]ver the whole world but that by it thou wouldest be beleeved, and by it thou wouldest be sought.

This is all that can be gathered out of S. Augustine, that [Page 48] the Church is a good motive to perswade men to beleeve the word of God: and not, that it is such a Doctor that can give such lawes, as shalbe equall with the word of God. S. Augustine confesseth that he had an other motive to per­swade him to beleeve, besides the authoritie of the Church; Se Carthagi­ne motum esse disputatione cujusdam Elpi­dij, cui Mani­ch [...]i imbe [...]illa responsione re­stiterint. Au­gust. confess. l. 5. c 11. Being at Carthage he was moved to beleeve by the disputation of one Elpidius, whose arguments the Manichees were not able to answere. But every mover is not a Law-gi­ver. 1. Pet. 3. 1. The honest conversation of the wife may move the hus­band to beleeve; must he therefore beleeve whatsoever she shall say? I may aswell inferre thus; the testimonie of the Iewes moveth us to beleeve the old Testament, therefore we must beleeve their Cabbala, their Masoreth, and all their unwritten Traditions. We are willing to Math. 22. 21. give unto Cesar the things which are Cesars, and unto God the things which are Gods; and therefore wee give unto the Church the ministery to allure us, and to move us, to beleeve the word of God: and to the Scripture the dignity, and autho­rity, to be the onely word of God.

[If the Church were bound not onely to preserve the sa­cred Reply pag, 124 writings, but also to deliver the forme of wholesome do­ctrine contained in them: why should she not be likewise bound to preserve the sacred Traditions, and to deliver the forme of wholesome doctrine in them contained? And why should not we receive them upon her credit?]

3. If unwritten Traditions had beene committed to her trust, there is no doubt but that she ought to preserve them, and to deliver them as shee received them; to keepe nothing backe, but to deliver the whole counsell of God, and to teach the forme of wholesome doctrine, whether written, or unwritten: but unwritten Traditions are no wholesome doctrine, they are part of that poysonous potion, that be­witching doctrine, which is in the golden cup of that glo­rious Religion for outward shew, of the Scarlet coloured beast of Rome. And though it were true, that the Church received unwritten Traditions, and that she is bound to [Page 49] teach them; yet how can I be assured that this, or that, is a true Tradition, as sure as I am of any written article of my faith? That Christ dyed, I beleive because the Scripture saith it: that this is a Tradition, you beleive it, because a Father, the Fathers, or the Church saith it. Can a man beleive that testimony which may be false, as sure as he beleiveth that, cui non potest subesse falsum? No humane testimony can beget that [...], or full as­surance, which a divine Testimony doth. [...] &c. Clemons Alex. Strom. 1. 7. Wee regard not an humane testimonie, let us confirme the question by the Word of GOD, which is the surest demonstrati­on, yea the onely demonstration, saith Clemens of Alexan­dria. It is 2. Pet. 1. 19. more sure then the testimonie of men, and of Angels.

[Epiphanius layeth downe these for the limites and bounds Reply pag. 125 of our faith, Epiph h [...]res. 55. Apostolicall Traditions, and the holy Scrip­tures, and the succession of doctrine, by which Gods truth is for­tified on every side, that no man should be deceived with fabu­lous novelties.]

4. None of the Ancient were more deceived with 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. Bartheno [...]. 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. [...]criptura est murns ada­mantinus cir­cum vallen [...] [...]e­clefiam. Chry­soft. l. 4. de Sa­cerdot. The Scripture, sayth Chrysostome, is an adamantine wall [Page 50] environing the Church. The Church, saith Hierome, Ecclesia non egressa est de fi [...]bus suis, id est, de Scriptu­ris sanctis Hie­ro [...]. l: [...]. c. [...]. 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 Act. 7. 34. Gnash with their teeth at the one, and obstinacie caused the Athe­nians to 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: Solis Scriptu­rarum praesidi­is pug [...]âsse I­ [...]en [...]um adver­sus catervam H [...]reticorum. Eras [...]. in Epist. ad Triden. E­pist. Iren. prae­ [...]. 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 Rom. 1. 8. famous for her faith: but now her [Page 51] obstinacie, and apostasie (whereof shee was 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 Ʋalentinians, 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 cōtradicted 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 [Page 52] 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. [...]. D. [...]. What if the A­postles had not left us the Scriptures [...]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 t [...]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. [...]. Tim. 2. 1. Thou therefore my sonne, bee Reply p. 1 [...]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 shalbe able to teach others al­so. Here the Apostle delivered some mysteries unto Timo­thy, willing him to open them, not to all by writing, but to choyse men, who might teach them by word of mouth unto others.]

6. To the same purpose did the Hereticks of old alledge [Page 53] this text, and were condemned by the Church for it, as Tertullian Tertul. de praescript. c. 25. beareth witnesse. Timothy heard Paul's doctrine, both by his preaching, and by his writing. The many witnesses of his doctrine were Act. 26. 11. Moses, and the Prophets, as he testifieth of himselfe, and sundry Anselm. Bruno. Aquinas; Interpreters so expound this place. The same do­ctrine he would have Timothy to teach unto faithfull men, not because they were such mysteries as were unfit to be opened unto all by writing, but because they were not fit, being holy things, to be opened by all by speaking, as by the ignorant, and prophane persons; unto such saith the Lord, Psal. 50. 1 [...]. What hast thou to doe to take my worde in thy mouth, seeing thou ha [...]est to be reformed? Paul before ha­ving shewed, that there is required in a Teacher, both a­bility to teach, and 1. Tim. c. 3. faithfulnesse in teaching; and now Timothy himselfe being an Over-seer of Gods Church; he therefore exhorteth him to make choyse of such men as were fit for the Ministerie, who were to be teachers of o­thers; and unto these to teach the same doctrine, which he taught him, that so they might be faithfull teachers of others.

[It cannot then le denyed, but that many commandements, Reply p. 125. and holy mysteries are preserved in this store-house of the Church without writing.]

7. Here the Iesuite equivocateth in the words com­mandements, and mysteries, as appeareth by the instances, which he alledgeth; of which, some are points of faith, as that the Father is unbegotten: The Sonne is consubstantiall with the Father, &c. which are taught us sufficiently by the Scripture, although they be not written verbatim in the Scripture. Some are not points of faith, as The Lenten Fast: The celebrating of Easter day upon a Sunday, &c. And such commandements may be preserved in the Church without writing. And first he beginneth with the point of rebaptization.

[Such is the rebaptizing of those that have beene bap­tized Reply pag. 126 [Page 54] by Heretickes, as witnesseth S. Augustine. August. cont. Crescen. l. 1. c. 33. Although no example heereof is brought out of holy Scriptures, yet doe wee follow the truth of the same holy Scriptures in this point, whilst wee doe that, which now pleaseth the whole Church, which the authoritie of Scriptures doth commend.]

8. The doctrine of rebaptizing is a point, which the authority of Scripture doth commend. Many texts of Scripture are alledged for the proofe of this point in an Index in some of your owne Index Bibl. Sixt. Ephes. 4. 5 Heb. 6. 6 10. 16. Gen 17. 14 1. Cor 10. 2. Bibles. S. Au­gustine deemed this point rather to be an obscure Que­stion, then a point of faith. Quaestionis hujus ob [...]curi­tas, prioribus Ecelesiae tem­poribus ante schisma Dona­ti, magnos viros, & magn [...] charitate prae­ditos, Patres, Episcopos inter se compulit, salvâ pa [...], dis­cep [...]re. Aug. l. 1. de Bapt con. Donat. c. 7, The obscurity of this Que­stion, in the former times of the Church, even before the Schisme of Donatus, caused great men, and men abun­dant in charitie, even Fathers, and Bishops, to differ a­mong themselves, the bond of peace not being broken, saith S. Augustine. Howsoever we distinguish betweene the precept and the practise, betweene the doctrine and example of the doctrine. It is evident, that S. Augustine speaketh of the practise or example, Although no example here­of is brought out of holy Scripture, &c. And though we finde not the example of this doctrine, whether those have beene rebaptized, who were first baptized by the Heretickes: (as we reade not, whether those that have beene baptized by murderers, and adulterers, have beene baptized againe, or no) yet the precept, or do­ctrine may be, and is sufficiently declared in many places of Scripture by sound inference, although it be not expressely written, Those that have beene baptized by Heretickes, shall not be baptized againe.

The next testimony concerneth the same point; [Aug. [...]. de Bapt. cont Do­nat, c. 1 [...]. The Apostles commaunded nothing hereof, yet the Reply. custome, which was herein opposed against Cyprian, is to bee believed to proceede from their Tradition: even as many things bee which the Church handleth, and are therefore well beleeved to bee commaunded of the Apostles, [Page 55] although they be not written.] And unto it we returne the same aunswer; that the Apostles commaunded no­thing hereof in expresse words; and that the Scripture doth not afford one example of this point: but it doth not follow, therefore it is an unwritten do­ctrine. Cyprian was one of the Fathers, and Bishoppes of the Church, who held, that they were to be rebap­tized. S. Augustine dissented from his opinion, and yet both consented to have this Question determined by the Scriptures. Vnde est haec Traditio &c. Cyprian, Epist. 74. ad Pomp. Whence is this Tradition? saith Cy­prian; Is it from the divine authoritie of the Gospell, or from the commandement, and Epistles of the Apostles? Bellarm. l. 4. de verbo Dei c. 8. Bellarmine confesseth, that here Cyprian speaketh of the Scripture; and so doth S. Augustine commending Cyprian, Quod au­tem n [...] ad­monet ut ad fon [...]m recur­ramus, id opti­mum est. Aug; l. 5. de Bapt. cont. Donat. c. 16. Because he would have recourse in this unto the fountaine, &c. for that is the best course. And by this au­thority drawne out of the fountaine, Ephes. 4. 5 [...] There is one Lord, one Faith, one Baptisme, hee confuteth his o­pinion. And not onely by one, but Adjunctis Scriptura [...]m testimonijs o­stendimus. Aug. l. 6. c. 1. Wee prove it by testimonies of Scripture heaped together, saith S. Augu­stine. And in the Chapter alleadged by the Iesuite, thus he writeth. Contra man­datum est, quod veni [...]n­tes ab Haereti­cis, si jam ab il­lis Baptismum Christi acceperint; bapti [...]antur; quia Scripturarum sanctarum testimonijs non solum ostenditur, sed planè ostenditur, mul [...]os Pseudo-Christianos, quamvis non habeant [...]andem charitatem cum sanctis, sine quâ nihil prosunt, quaecun­que sancta habere potuerint, Baptismum tamen [...]om [...]u [...] habere cum [...]ancti [...]. Aug. l. 5. c. [...]3. It is contrary to the commandement, that those should bee rebaptized, which returne from the Heretickes, if they haue the Baptisme of Christ; because it is not onely proved, but plainely proved by the testi­monies of holy Scripture, that many false Christians may have the same baptisme with them, although they have not the same charitie with the Saints, without which, the holy things which they have, cannot profite them. By this clause, If they have the baptisme of Christ, he excludeth the Bap­tisme of those Heretickes, which did not baptize in [Page 56] the name of the Trinity: but of the rest thus he dispu­teth. The Baptisme of CHRIST is not to bee re­iterated: but the Baptisme of Heretickes is the Bap­tisme of CHRIST. The Assumption hee prooveth by this medium; By the testimonies of Scripture it is plain­ly prooved, that they have the same Baptisme with the Saints. Thus S. Augustine determineth this point by the Scriptures.

[Such is the Fast of Lent.] Reply.

9. Fasting is a Christian duety, needfull for our salva­tion: such is not the Fast of Lent. The On Mat. 1. Rhemists doe account it to be a written doctrine, grounded upon Scri­ture. Hosius the Cardinall reckoneth it among Hosius in confess: Petro­covien: c. 4. de caeremonijs. the Tra­ditions of the Church. The Iesuite is of opinion, that it is a Tradition of the Apostles, and for this he citeth S. Hie­rome, saying; [Hieron epist. ad Marcel. Wee faste one Lent by Apostolicall Tradi­tion.] This he calleth Apostolicall, not because it came from the Apostles, but because it had gained some space of time for the observing of it in the Church; for S. Au­gustine ascribeth the invention of it Aug. epist. 119. unto the Church. And though it were an unwritten Tradition comming from the Apostles, yet S. Hierome did not thinke it to be a do­ctrinall Tradition; for Doctrin [...] Ec­clesiae, quae est domus Dei, in librorum repe ritur plenitudi­ne divinorum. Hierom. in E­pist: 155. ad Paulam Vrbi­cam. The doctrine of the Church, which is the house of God, is found in the fullnesse of the divine bookes. saith S. Hierome. It must needs be then a rituall Tradition; and such are impertinent to this Question.

[Such also is the commemoration and prayer for the dead Reply pag. 126. in the sacrifice of the Masse, witnesse S. Chrysostome, Chrysost hom. 3. in Phi- It was not in vaine ordained by the Apostles, that in the ce­lebration of the venerable mysteries, a remembrance should bee made of the deceased. They knew well that great comfort and profit did from hence arise unto the dead.]

10. The private conceit of every Doctor is not the publicke tenent of the Church; especially in this point of prayer for the dead, in which as most of the Fathers [Page 57] differed among themselves, so S. Chrysostome dissented from the most of them. It was his opinion, That wicked livers; that such as were not, and would not bee baptized, might bee prayed for: that such as were in hell, might re­ceive some benefite by the prayers of the living. Concer­ning such, writing upon the same Chapter, he saith: [...], &c Chrysost in Phi­lip. Hom. 3. Let us weepe for such, let us succour them according to our pow­er, let us finde out some helpe for them, little indeede, but yet such as may releive them. How and after what manner? By praying for them. Ch [...]ysostome deserveth to be censured for this, for Gregory in his Morals saith, Greg. Moral. in Iob l. 34. c. 16 We may aswell pray for the Devill, and his Angells, as for such; and it is the generall tenent of the Romane Doctours, that onely those are holpen by the prayers of the living, who dye in the state of grace, and being dead, goe into Purga­tory, and not unto Hell. For thy full satisfaction in this point, reade the Article of prayer for the dead, which is most learnedly handled by the most reverend Primate, un­to which I will adde this, wee distinguish the point it selfe of praying for the dead, from the practise of pray­ing for them at any set time, and namely at the time of celebrating the divine Mysteries: this is but a custome, or Epiphan. in fine Panarij. ordinance of the Church by the judgment of Epiphani­us; of this S. Chrysostome speaketh, and such things are as impertinently objected by the Iesuite, as this is falsely affirmed by S. Chrysostome.

[Such also is the custome of baptizing Infants be­fore they doe actually beleeve, for S. Augustine sayth, Reply pag. 126 Aug. de Ge­nes. ad lit. l. 10. c. 23. The custome of the Church in baptizing of Infants, were not at all to bee beleeved, unlesse it were an Apostoli­call Tradition. And Origen saith, Orig. in Rom. c. 6. The Church received from the Apostles this Tradition, to conferre baptisme even unto children.]

11. None but an Anabaptist would hold this opinion, that the baptisme of Children is not warranted by Scri­pture. If he had learned the Catechisme of Trent, or if [Page 58] he had read Bellarmines first Booke, and eight Chapter de Baptismo, hee would not have inserted this into his cata­logue of unwritten Traditions. That which he produceth out of S. Augustine overthroweth all that, which he with so much toile in this, and in the former Section, hath la­boured for to build, for if This, or that is not to be beleeved, unlesse it be an Apostolicall Tradition, how then can Eccle­siasticall Traditions be beleeved? or how can they be of the same credit and authority with the written word? We di­stinguish betweene the doctrine, and the practise in the Sa­crament of Baptisme; and likewise betweene doctrines expressely written in the Scriptures, and by sound inference deduced from them. S. Augustine proveth the doctrine by diverse texts of holy Scripture; by this, August. de peceat: merit: l. 1. c. 27. He that hath the Sonne hath life. By that, Idem. de ver­bis Apostol: Serm. 8. He shall save his people from their sinnes. And by the Idem de Bapt. cont. Donat. l. 4. c. 24. Circumcision of Infants. As for the cu­stome or practise (whereof S. Augustine speaketh) we read not of any Children baptised; neither doe we read that any Apostles, that any old men, or widdowes, or virgins were baptised: but yet the generall precept, and practise, of bap­tising the Species under which these Individualls are con­tained, is a sufficient warrant for their baptisme. And this custome is to be beleeved Nec omnino [...]redenda est, nisi Apostolica osse Traditio. (esses for esse is crept into the text in S. Augu­stin.) to be an Apostolicall Tradition; that is, a practise according to the written word, which is the Tradition of the Apostles. In the same sense Origen cal­leth it a Tradition received from the Apostles. He proveth it by this text, Origen. Hom. 14. in Luc. Ʋnlesse a man be borne againe of water, and of the Spirit, he cannot enter into the Kingdome of God. Stuple­ton teacheth the same, that we teach, concerning this, and sundry other points of faith, that, Principia in Scriptur [...] aper­te posita, quae plurimorum alio [...]um articulorum [...]unt [...]ontes, & seminaria: ut de duabns [...]atu [...]s & una persona in Christo, de necessitate baptizandi parvul [...] &c. & de a [...]is multis dogmatihus non aperte Scriptis, [...]de tamen firmiter deductis. Stapleton. Relect Princip. fidei. Cont [...]: 5. quaest [...] 5. ar. 1. There are Principles plainely laid downe in Scripture, which are the grounds of ma­ny [Page 59] 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 a [...]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 d [...]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 Ʋnitie of Essence are unwritten doctrines, because the words Trinity, and Ʋnity 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 make [...]h a better confession, saying, Retinentur à nobisilla nomi­na, Essentia, Homousios, Hypostasis, Persona, &c: quia etsi in Scripturis non [...]abentur, [...]a­men habentu [...] corum semina, & [...]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 Tertul. ad [...]. Prax [...]am. trea­tise [Page 60] written for that purpose. [...] Theo­dor: Dialog: [...]. For this we will produce de­monstrations out of the holy Scripture, saith Theodor. [...] dispu­ting against Arius concerning this point. Quomo [...]o dicis in Scrip­turis Ho [...]ousion non inveni­ [...]i, quasi aliud [...]it Homousion, quam quod dicit. Ego de Pa­tre exivi et Ego & Pater unum sumus? Am­bros [...] de fide cont. Arian [...] 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 Fath [...]r. And I and the Father are one? Adver [...]us im­pietatem Hae­reticorum, Pa­ [...]res novum no­men condide­runt Homousi­on: sed non rem novam tali no­mine signave­runt. Hoc enim vocatur Ho­mousion; quod est. Ego & Pa­ter unum su­mus. unius vi­delicet, ejus­den (que) 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. 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 August cont. Maxi­min l. 3. c 14. Councell, but by Scri­pture. And Bellarmine telleth us hee had good reason to doe so. Quia in illis qu [...]ionibus exstabant in Scripturis claris [...]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. Cum per Scripturarum Sacraru [...] testimonia do­cuissem, de urro [...], 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, Spiri­tum Sanctum esse Patris, & Fili [...], & a Patre & Filio mitti, at (que) procede [...]e ab ut [...]o (que) 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 Bellarma de christ. l. [...]. c. [...]. Scripture. And that the Holy Ghost proceedeth from them both as from one beginning, this is not expressely written, yet [Page 61] by undeniable consequence it is gathered out of Scrip­ture. Petrus Damianus useth this argument. 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? Melch: Canus locorum l. [...]. c. 2. Melchi [...]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 Ʋir­gin.] Reply pag. [...]6

13. We say with S. Augustine, 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 Phil: 4. 8. good report. If it bee an unwritten Tradition, then S. Ambrose was mistaken, who alledged this text to prove it. Ezek. 44. 2. Ambros. epist. 81. This gate shalbe shut, and shall not be opened, and no man shall enter by it, because the Lord God of Israel hath entred by it. And so are many of our Adversaries, who defend, that shee vowed perpetuall virginity by these words. Luc. 1. 34. How shall this be, seeing I know not man?

[That Sunday ought to be kept holie.] Reply.

14. This is a doctrine warranted by the Scripture; S. Augustine thinketh, that it was tipisied August. epist. 1 9. ad [...]an [...] ­a [...]: [...]. 13. by the [...]ight day appointed for Circumcision, and that it was [Page 62] taught by Christs resurrection upon that day. We finde in Scripture, that it is called Revel. 1. 10. The Lords day. and upon this Rib [...] observeth (that I may oppose one Iesuite to ano­ther) that which this Iesuite cannot see. Videmus hic etiam tempore Apostolorum Sabbathi so­lemnitatem mutatam esse in die [...] Do­minicum. Riber. in Apoc. c. 1. We see even here, that in the times of the Apostles the Sabboth was changed in­to the Lords day. We finde that day ordained by S. Paul for 1. Cor. 16. 1. holy duties; so Chrysostome, Ambrose, Remigius, Prima­sius, and many others expound that place. And we find the observance of it Act. [...]0. 7. by the Apostles themselves, in preach­ing of the word, and administring of the Sacrament upon that day.

[That Easter day be celebrated alwayes upon Sunday.] Reply pag. 126.

15. It is a decent order in the Church to observe the feast of Easter, and there is no day fitter then Sunday for it: but we deny the observing of it, upon Sunday, upon an­other day, or upon any day, to be a point of faith. It is on­ly a custome, or ordinance of the Church, and therefore commeth not within the compasse of this Question. Controversia de die Pascha­tis diu [...]eterum Ecclesias exer­cuit. Socrat. l. 5. c. 22. This Question about Easter day, saith Socrates, troubled the Churches a long while. The Churches of Asia (unto which S. Iohn wrote) pleaded his Tradition for the 14. day. other Churches observed Sunday, alledging the Tradition of Peter, and Paul: at the last it was determined in the Coun­cell of Nice, that it should be kept upon Sunday, not as if it were a point of faith, but because it was a decent order. [...] &c: It is a comely order, saith Con­stantine in his letters written to the Bishops that were ab­sent, which the Churches of the West, North, and South doe observe. And Epiphanius saith of the Audians, Epiphan. in Anacephal. They are of the same faith in all things with the Catholicke Church. And yet they kept the Passeover as did the Iewes.

[And truely they that deny this to be sound Doctrine, can­not Reply. possibly have any sure ground for their Faith: For how can they prove that they have any word of God at all, but onely by the Tradition and authority of holy Church? how will they know which bookes of Scripture be canonicall, which not &c? [Page 63] How shall those Heretickes be disproved, who denied the Can­ticles the foure Gospells &c? How shall those five Gospels attributed unto Thady, Thomas, Barnabe, Bartholomew, and Andrew be disproved &c: but by the authority of the Church? Why then doth he condemne such Traditions?]

16. Such Traditions we condemne not; In the stateing of this Question it doth appeare that we allow modum tra­dendi, the manner of delivery of the volume of Gods writ­ten word by the authority or testimony of the Church: and all this concerneth the manner of deliverie. In this the Iesuite not onely belyeth our Doctrine, but also shrinketh from the Question: hee should prove that un­written Traditions are the word of God, but he goeth a­bout to prove, that by an unwritten Tradition (namely by the authority, and testimony of the Church) a man may know, that there is a word of God, and which bookes are the word of God, and which are not. All Questions are not to be disputed of, saith Aristot. l. 1. Topic. c. 9. Aristotle. Of all things this is most sure, and ought to be beleeved, that the Scripture is the word of God. As he that Heb [...]: 11. 6. Will come to God, must first beleeve that God is: so he that will come to the knowledge of Gods word, must first beleeve that there is a word of God, and that the Scripture is this word. To doubt of this, is to deny a most sure principle: and to dispute of this, is to take away the very ground of this Question. If this Question were given, Whether Heaven covereth all things; if the opponent should argue thus; It doth not co­ver it selfe: therefore it doth not cover all things. Wee would judge him a sillie Sophister. The trifling Iesuite dis­puteth after the same manner; The Scripture doth not dis­cover all points of faith, because it doth not discover it selfe to be the word of God. But this point is excepted by the Question it selfe; for when the Scripture saith, 1. Cor. 15. 27. That all things are put downe under him, it is manifest that he is excepted, which did put downe all things under him. So when we say, that the Scripture declareth all points of [Page 64] faith, it is manifest that this is excepted, it needeth not declare it selfe to be the Scripture, or the word of God. As the first good is to beloved for it selfe, so the first truth is to be beleeved for it selfe, saith Aquinas in Prolog. in sent. Aquinas. The Scriptures are ac­counted among those things which are [...], to be beleeved for themselves: yea they are [...], most worthy of beleife, being like Principles in an Art, which, oportet discentem credere, the Learner must beleeve, as Basil. in Psal. 115. Ba­fill saith. So that in this disputation this must be datum, a thing granted, and taken pro concesso, that the Scripture is the word of God. August: Con­fess [...]l. 6. c. 5. Heare them not, saith S. Augustine, who demaund, How doe you know the Scripture to be the word of God? for that is a thing to be beleeved. Yet we wilbe con­tent to answere this foolish demaund, and to shew by what meanes we know which bookes are canonicall, and which are counterfeit.

We know the Scriptures to be the word of God by those arguments which we finde in them. They neede not testify for themselves, but it is to be presupposed as a pra­cognitum that they are the word of God: yet they beare witnesse for themselves. The Scripture is a witnesse to it selfe, saith Testis est ipsa Scriptura. Bel­larm: de verb: Dei. [...]. 1 c. 2. Bellarmine. Humana di­cta argumentis & testibus c­ge [...]. D [...]i au­ [...]em sermo ipse sibi testis est. Salvian. de gu­bernat [...] Dei. Humane sayings, saith Salvian, neede arguments, and witnesses: but the word of God is a wit­nesse to it selfe. Scotus in pro­log. in l. 1. sent. q. [...]. Scotus proveth it by eight arguments ta­ken out of the Scripture it selfe, the which I will breifly repeat. By the Majesty of the Speaker: by the titles of the Bookes: by the power of the doctrine in the conscience: by the simplicity, and purity of the stile: by the truth of the predictions: by the agreement in all things, though written by sundry persons, in sundry places, and at sundry times: by the perfection of it: and by the testimony which our Saviour giveth unto the Luc. 24. 27. old Testament, 2. Pet. [...]. 16. S. Peter to the Epistles of S. Paul, and S. Paul to the whole 2. Tim. 3. 17. Scripture. By all these it is more then probable and credible, that the Scripture is the word of God. These are sufficient ar­guments to beget an acquired faith in any man, if [Page 65] the 2. Cor. 4. 4. God of this world hath not blinded his eyes, so that he cannot Psal. 119. 1 [...]. see the wonderfull things contained in the Law. The naturall man is blinde, and 1. Cor. 2. 14. perceiveth not the things of God, by his active understanding: neither can he conceive them by his passive understanding, although they be most evidently revealed: and therefore God worketh in his owne an infused faith, and openeth their eyes that they may see and beleeve this truth. There is In Scripturis est Sol justitiae. August. in Psal. 80. in the Scriptures the Sunne of righteousnesse, as S. Augu­stine saith; a blinde man cannot see this Sunne no more then a blinde man can see the Sunne in the Heavens: as therefore the eye of the body must be light, that it may see the Sunne, so must the eye of the soule be spiritually illuminated, that it may see this Sunne of righteous­nesse.

This is wrought outwardly by the word, which Psal. 19. 8. giveth light unto the eyes: and inwardly by the spirit, which 1. Cor. 2. 11. onely knoweth the things of God, and worketh this by Origen. de Principijs l. 4. c. 1. working upon the spirit and the understanding, as O­vigen sayth. And when the heart is purified, that a man doth the will of GOD, then he shall Ioh. 7. 17. knowe whether the doctrine bee of GOD, or no. And as a friend knoweth the voyce of his friend, so the spouse of CHRIST, and the sheepe of CHRIST know his Cant. [...]. [...]. Ioh. 10. 4. voyce. These are the meanes by which wee know the Scriptures to be the Word of GOD: by which we know what bookes are canonicall, and which are counterfeit.

And for the manifestation of this truth, we doe like­wise allow the testimony of the Church, these cautions re­membred.

1. The testimony of the Church is one, but not the onely meanes. He that knoweth the Sunne to bee the Sunne onely because he is told so: and hee that knoweth his horse to be his horse onely because the hostler telleth him so, is as wise a man as he that knoweth [Page 66] not the Scripture to be the Scripture, but onely because holy Church telleth him so. I will demaund one thing of this Iesuite; if a man deny the Scripture, will he not con­vince him by the authority of the Church, which testi­fieth for the Scripture? And if he deny the testimony of the Church, will he not convince him by the authority of the Scripture, which testifieth for the Church? Thus is he forced to daunce in a circle, and in the end to bring all conclusions to be proved by the Scripture. We rather hold, that the Scripture is the onely meanes to know the Church by: then that the Church is the onely meanes whereby to know the Scripture. So saith the Authour of the imperfect Worke upon Matthew. Ante [...] multis modis [...]stende­ba [...]ur quae esset ec [...]lesia Chri­st, & quae gen­tilitas: nun [...] autem nullo modo cognos citu [...] volenti­bus cog [...]oscere quae sit ecclesia Christ [...], nisi tantummodò per Scripturas. Hom. 49. In former times there were many wayes whereby to know which was the Church of Christ, and which was Gentilisme: but now if a man would know which is the Church of Christ, the Scri­pture is the onely meanes whereby to know it. And S. Au­gustine sheweth us where we must seeke for the Church. In pr [...]scripto legis, in Pro phetarum prae­dictis in Psal. morum [...]anti­bu [...], in ipsius pa­storis vocibus, in Evargelista­rum praedicationibus & laboribus, hoc est, in omnibus canonicis sanctorum libro­rum authorita [...]ibus. Aug. de unitat. Eccles c. 16 In the prescript of the Law, in the predictions of the Pro­phets, in the Psalmes, in the words of the Pastour him­selfe, in the Sermons and labours of the Apostles; that is, in the canonicall authority of the holy Bible.

2. The authority of the Church is a meanes to declare which is the canonicall Scripture, but not to make the Scripture canonicall; as he that declareth Ignatius to be canonized for a Saint, doth not thereby canonize him: it is a good argument not à priori, but à posteriori, as when the Gold-smith declareth the Gold to be good. But the Romanists speake most disgracefully of the Scri­pture. Scripturas valere quantum fa­bulae Aesopi, si destituantur authoritate Ecclesiae. He [...]man. apud Breut. in Pro­legom. That the Scriptures are no better then Aesopes fables, if they want the authority of the Church. And with­out [Page 67] the authority of the Church Se non plus fidei adhibitu­rum quam Ti­to Livio. Gul. Bailius Catech. contr. tract. 1. q 12; They will beleeve them no more then Titus Livie.

Thus I have made good my promise, and have runne the wilde goose chase after this Gagler in these three Se­ctions, who at last (seeing his fault, that all this while he hath answered nothing that hath beene objected) con­fesseth [That it is time for him to examine the Scripture which is produced against unwritten Traditions.] In reexa­mining of what he hath examined, it shalbe made mani­fest, that

SECT. V. The Iesuite useth most silly shifts in an­swering the Scripture which is produced against unwrit­ten Traditions.

THe three observations gathered by the Ie­suite in the beginning of this Section, are already answered; and therefore I neede not actum agere: yet I wilbe content to give them a touching answer.

[First the Traditions which we maintaine Reply p. 127. cannot be said to be precepts or commaundements of men, but of God himselfe, forasmuch as they proceede immediatly from Christ and his Apostles.]

1. Are your Ecclesiasticall Traditions immediately from Christ, and his Apostles? Your solemne baptizing of Bells: Your Friday faste, and the like, can you proove thier originall to be immediatly from Christ, and his A­postles?

[Page 68] [Secondly, that the like our Traditions are not any Reply pag. 128. way contrary or repugnant to the truth of holy Scrip­ture.]

2. There is neither sense nor truth in this observati­on. The lik [...] our Traditions are not, is none sense: not con­trary to the truth of holy Scripture, is contrary to the truth. That it is a greater sinne for a Priest to be married to a wife, then to live in fornication with many whores: that it is worse for a Lay-man not to make his auri­cular confession once in the yeare, then to live in sinne all the yeare: that it is a greater sinne to eate flesh in Lent, then to be drunken in the Lent: and to breake a Saints day, then the Lords day: these Traditions are contrary, and repugnant to the tru [...]h of the holy Scrip­tures. Chrysosto [...]e and Hierome answered Sect. 3. Di [...]is. [...]. Rep [...]y pag. 128.

[Thirdly, that our Traditions doe not any way dero­gate from the fullnesse or perfection of the written Word.]

3. Traditions are additions to the written word: if they bee so, then they derogate some way from the perfection of it: for that that is perfect needeth no addition. And this addition of unwritten do [...]trines to the written Word, not onely crosseth the truth of the Scripture in the generall commaund, which for­biddeth [...]evel. [...]. [...]. [...]euter 12 3 [...]. Addition, and Substraction: but likewise derogateth from the perfection of it; for if the Scri­pture be a covenant, then Gal [...]. 15. No man must adde unto it. Chrysost. hom. 12 in Philip. If it bee a Canon, it admitteth neither addition nor sub­straction: if it should, it ceaseth to bee a Canon, saith Ch [...]yso­stome.

[They rather bring unto us the whole complement of Reply pag. 1 [...]8. Scripture, as this example foll [...]wing will most plaine­ly declare. His Maj [...]stie sendeth over into th [...]s King­dome our of his trustie Counsellours wi [...]h his Royall Letters unto his Subj [...]cts, wher in hee pr [...]scrib [...]t [...] un­to them not onely expresse Lawes himselfe, but also com­maundeth [Page 69] them to fullfill whatsoever shalbe enjoy [...]ed them by his said Counseller, to whom hee hath imparted his whole will and pleasure. Can it bee said, I pray you, that the subjects of Ireland, by obeying unto such things as are commaunded by the said Embassadour, doe derogate any thing unto the fulnesse and perfection of His Majesties Letter?]

This his royall argument, like Golia [...] sword, shall un­doe himselfe. Be it to; The Scriptures are the royall lette [...]s, or the grand commission: and the Church is the trusty fr [...]n [...], the Embassadour, or Commissioner. Now I demau [...]d

1. Is not the authority of the Commissioner, or of the Embassadour, from his commission, or his letters; and not the authority of the commission, or letters from the com­missioner or Embassadour? So (if this similitude hold) the authority or credite of the Church is from the Scri­ptures; and not the authority or credite of the Scriptures from [...]he Church.

2. May not an Embassadour (as many have) goe beyond his commission, and deliver things contrary to the trust committed to him, and so become an Impostor? So the Church of Rome is gone beyond her commission, & hath delivered these things, which are contrary to the writ­ten word; and in this she is a grand Impostor.

Similitudes are a weake foundation to uphold this pil­lar of Traditions, (upon which the weight of all other controversies doth depend) especially such a similitude as this, which wanteth feet to uphold it selfe.

1. Kings of themselves know not all things which are fit for their subjects, neither can they fore-see what passages will happen betweene their Commissioners and their people, and therfore they are forced to leave ma­ny things to the discretion of their Embassadours: but it is not so with the King of Kings, hee hath revealed all things necessary for his people to the pen­men of Scripture, and they according to that reve­lation [Page 70] have written all things. Aristot. de Rhetor. l. 1. c. 1 The best Lawes, saith Aristotle, determine all things themselves, and leave very little to the discretion of the Iudges. The Law of God is the best, and the most perfect Law; how then can there be so many, and so great things left to the discretion of the Church?

2. The Lawes of Kingdomes are subject to mutation, and addition, so that his Majesty may send over Com­missioners for this purpose, but the Law of God is an Revel. 14. 6. e­ternall Gospell; the faith of the Church was Iude vers. 3. at once delive­red unto the Saints in the holy Scriptures, as it is here con­fessed by the Iesuite. [In these letters, it is true, he hath expressed his Lawes and Commaundements himselfe, yet for­asmuch as all things are not so manifestly therein described, that our feeble understanding may attaine unto the knowledge of his heavenly will by the same alone, he himselfe commaun­deth us to be ruled by his Church.] Can any Protestant say more? God himselfe hath expressed his Lawes and Com­mandements in the Scripture. And againe, All things are therein described, though not so manifestly. This, I con­fesse, doth not derogate from the perfection of Scrip­ture: but it over-throweth the Iesuite, and his cause, be­cause all things are therein described: and there is onely re­quired the interpretation of things obscure (which no Protestant denyeth) because all things are not therein so manifestly described.

4. The truth hath convinced the Iesuite, yet malice hath set his witts a raveing, and his tongue a rayling on his Adversary, of [most grosse vanity, of great madnesse, of ostentation, and of not touching the point at all.] But who can with patience endure to heare this animal bray thus: It seemeth he is touch'd to the quick, and that maketh him kick as if he were madde: if he be not, it is because his owne conscience is past feeling; and yet he taketh u­pon him to be the Iudge of an other mans conscience. He that citeth Scripture more for shew, then to purpose, tax­eth [Page 71] his Answerer [For alledging so little Scriptur [...] [...], Reply pag. 119. and to so little purpose: for bringing in his proofes, out of Scripture so scan [...]ly, who sometimes is puft up with no thing but Scripture.] The Roman Tradition mongers have l [...]ar­ned the trick of the Iewish Cabbalists, to call those of the adverse part, Scripturians, or men puft up with Scripture. Call them as you will, I had rather be filled with Scrip­ture, then with the puft-paste of Traditions, or the puft­crust of humane inventions. Neither is the most reverend Primate to be blamed for alledging in this point but a few texts of Scripture, because brevity was the thing which he intended in the beginning of this Worke. If he alledged but one text to the purpose, Chrysostome pleadeth 1 Chryso [...] hom. [...]6. ad [...] ­pul. A [...] [...]othe [...]. his excuset [...] What have I to doe with multitudes? I had ra­ther have one p [...]ious [...] th [...] many halfe [...]. And I thinke a judicious Reader will like better of his little to great purpose, then of the Iesuites great deale to little purpose.

[But it is to little purpose; for first that text of Matth. 15. (In vaine doe they worship me, teaching for Do­ctrines Reply pag. 119. the commaundements of men) is farre from proving any thing against us, seeing that by it onely such hu­mane Tradit [...]ous are reproved, a [...] are repugnant to the Law of God.]

5. Iewish Traditions were not more repugnant to the Law of GOD, then Popish are; ye [...] even to every com­mandement. That title given to the Pope, [...] D [...]oster Papa. The Lord [...] God the Pope, is repug­nant to the 1. That Images are to be worshipped, i [...] re­pugnant to the 2. That unwritten Traditions doe supply the def [...]ct of the written word, is adi [...]on our to it, and repugnant to the 3. That a, Saints day is more duely to be observed then the Lords [...], i [...] repugnant to the 4. That a man may give his goods unto the Church, and let his parents starve, [...] repugnant to they. That [...]n some [...]ases the subject may kill his King, is repugnant to the 6. [Page 72] That the Stewes may be permitted, and Preists allowed their Concubines, is repugnant to the 7. That religious persons may en [...]ise and steale such children from their pa­rents as wilbe fit for their turne, is repugnant to the 8. The doctrine of Aequivocation is repugnant to the 9. And that lust without consent is no sinne, is repugnant to the last. Can these be repugnant to the Scriptures, and be Traditions deduced by sound inference from the Scrip­tures? This the Iesuite affirmeth of them: his reason is, [The Scripture commaundeth us to obey the Church? and Reply pag. 130. the holy Ghost teacheth the Church all truth: and Christ is present with his Church unto the worlds [...]nd: and hee that heareth the Church, heareth God: and the Scri­pture comm [...]ndeth Traditions, and commaundeth us to holde fast what the Apostles have delivered with [...] writing. And the Church in all ages hath taught un­written Traditions &c.] This is [...], his [...]c­kow song: and all these texts of Scripture we have al­ready Sect. [...]. answered. This is a budget wide enough to holde all the trash of Romish Traditions; it is his gladius Del­phicus, which serveth for all uses. If this argument be found, there needeth no more Scripture then this, Obey the Church. This giveth you power quid [...]b [...] addend [...], to say what you list, and it will beare you out. But it is a false argument, consisting of quatuor termi­ni; for the Scripture speaketh of one Church, and the Iesuite of an other: the Scripture commendeth written Traditions, and the Iesuite is all for unwritten Tra­ditions.

The holy Scriptures not onely are able to make us [...]. Tim. 3. wise Answer. unto salvation, (which they should not be able to doe, if they did not containe all things necessary to salvation) but also by [...] of God, (that is, the 1. Tim. 6. 11. Minister of Gods word, [...] whom i [...] [...] to Act. 20. 27. declare all the coun­sell of God) may bee perfectly instructed to every good worke: which could not be, if the Scripture did not containe [Page 73] all the counsell of GOD which was sit for him to learne or if there were any other word of GOD which he were bound to teach, that should not bee contuined within the limites of the Books of GOD. Thus saith the An­swerer.

The Iesuite would willingly writ he himselfe out of these words: he windeth and turneth himselfe every way. like an Eele that is taken: he snatcheth and catcheth (like a man ready to be drowned y [...]t every thing that commeth in his way. His first shift is this.

[There is no such saying in the Apostles writings as this; Reply pag. 131. The Scriptures are able to make us wise unto salvation. He saith indeed that they are able to make Timothy wise un­ [...]o salvation: [...]t less [...] he will say, th [...] whatsoever S. Paul af­firmeth of Timothy, may be applyed unto us all: which is most absurd. For who will say that the Apostle 1. Tim. 5. 23. forbidding Timo­thy to drinke water; doth thereby forbid us all in like man­ner?]

6. There is not the least word in Scripture spoken of the Church, of the Apostles, and of Traditions, but our Adver­saries doe apply it generally unto themselves: onely this (because it concerneth the power of the Scriptures) must be peculiar unto Timothy, and not applyed unto all. But evill should not the Scriptures be as able to make us, at Timothy, wise into Salvation? either it must be be­cause hee had better meanes to be made wise, then wee have: or because having the same meanes he was more to [...] of this wisedome. Not the first if it be true which the Iesuite observeth; [That Timothy [...] onely the old Testament.] [...] wee have both the old and the 1. Cor. 2. 14. Psal. 119, 18. new. Nor the second, because the understan­ding is alike corrupted in all [...], it is not [...] ca­pable of this saving wisedome untill GOD [...] [...] it. And this [...] of his absure in­stance of Timothyes not drinking [...] (which de­clareth his braines to be as weake us Timothyes stomack) [Page 74] because all, stomack [...] ar [...] not [...]ike weake; but all men [...] un­derstandings (untill they are sanctified) are alike wicked, and uncapable of holy things. What therefore S. Paul here affirmeth of Timothy may be applyed unto all, and it is applyed unto all by Chrysostome on this text, saying, Ʋe­rily the Apostle speaking this of Timothy [...]th th [...]r [...]py admo­nish all men. His second shift is this.

[Though we should graunt this, that the Scriptures are Reply pag. 1 [...]1 able to make us wise unto salvation: yet is doth not follow from thence, that they containe Expressely all things necessary to Salvation.]

7. Expressely is an expresse lye, an addition of his own: for the Answerers inference is this; Therefore they containe all things necessary for Salvation. Now things are contained in Scripture not onely expressely, but like wise by inference. His third shift is this.

[It is confessed the cheifest of our Aduersaries, that the Reply pag. 131 Apostle in that place meaneth none other but the old Testa­ [...]ent onely, as himselfe declareth plaint enough: Thou hast learned the holy Scriptures of a child, which are able to make thee wise. And the new Testament was not written when Ti­mothy was a childe. And will our Answerer graunt, that the old Testament alone containeth all things necessary to Sal­vation? then consequently the new Testament i [...] [...]d [...]lesse.]

8. It is the better for our cause if the Apostle h [...]re speaketh onely of the old testament, that it is able to make in wise unto Salvation. for then both old and new being joyned together must needs containe all thing [...] Salvation. It is confessed that when Timothy was a childe he learned onely the old Testament, and then the new was not written but [...] when Paul wrote this [...] 1. Thr [...]. 4. 6. Epistle unto him; he was a [...] he was Bishop of Ephesus: this E­pistle was write him a little before S. Paule death, and then all the new Testament was written, but onely that which [...] added. If I should say of an old Iudge, that he hath knowne [...] of a young Student, this doth [Page 75] not exclude his knowledge of such lawe [...] as were made in after times: so S. Pauls speech of Timothy, that he knew the Scriptures of a child, doth 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, Ioh 5. 39. Search the Scriptures, in them yet thinke to have eter­nall life, and they are they which testify of me [...]. [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: 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▪ [...]n [Page 76] 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 salvatiō: 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 sp [...]rituall understanding, and to b [...] men in know­le [...]ge, [...]herefore he thought it needfull to adde the new unto he old, that we may attaine unto a more perfect m [...]asure of wisedome. There are many things in the new, which are not so nec [...]ssary to salvation, but that without the knowledge of th [...]m a man may live the life of grace, (as a man may [...]ive: he life of nature without some of his ou [...]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 [...] the good we reade is for our imitation: the evill for our fore­warning. His 4^th shift is this.

[It is well knowne that S. Paul there may be understood to Reply pag. 1 [...]1 have taught Timothy, that the old Testament was able to in­struct him as full, that salvation comm [...]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 [...]he Romans. c. 3. v. 21. Now the Iustice of God is made knowne without the law, be­ing t [...]stified by the law and the Prophets. The I [...]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 Scriptur [...]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 [Page 77] 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 wha [...] 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 i [...]itiative­ly, or in a beginning. So he that catechiseth a heathen, that is desirous to becom [...] a Christian, when hee instructeth him in the very fi [...]st point of Christian faith, may be said to instruct him, or mak [...] him wise unto Salvation, not perfectly, but initiative­ly. So the Scripture saith that Apollos was instructed, and taught th [...] way four Lord. Act. 18 24 and that hee was powe [...]full in the Scriptures, and yet he knew no more but the baptis [...]e of Ioh [...]. v. 25.]

10. The verbe [...] being derived [...] is rightly translated to make wise, so Cajetan, Ar [...]as [Page 78] 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 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 Prov. 2. 9. Every good way, and 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. Non simplici­ter dixit, ut ho­mo Dei bonorum operum sit particeps, sed instructus his ipsis, & abso­lutus: ne (que) i [...] 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, Vltimu [...] effe­ctus Scripturae est, ut perducat homines, ad perfectum; non enim qualiter-cun (que) bonu [...] facit, s [...]d hoc perfecit. Aqu [...] 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 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, [Page 79] 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 Sama [...]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. Quae [...]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 thes [...] things. And when the Iewes came unto Christ to have life hee sent them backe againe to the Scriptures to have Ioh. 5. 39. 40. [...]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 necess [...]ry for our salvation: but the Scripture is able to doe this: therefore the conclusion is most cer­taine. And now, S^r Gaggler, wherein hath the [Answerer falsifi [...]d the Scriptu [...]e in the Antecedent, or in the conclusion [Page 80] 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, 1. Sam. 9. 10. 2. King, 23: 16. 17. 1. Tim 6. 11. 2. Tim. 3. 1 [...]. 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 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 Laodic [...]a was an evill angell, yet the Scripture giveth him this title, 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 Revel: 16. 14. The spirits of Devils, and [Page 81] limmes of Ignatius Loyola, whose limmes were carried a­way after his death by him that was his cōpanion always at his elbow at Masse, that is, the Devill, as Hasenmul. i [...] fine Histor. Ie­suit c. [...]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 Diabolic. spi­ritus est extra Scripturarum Sacrarum au­thori [...]tem di­vinum aliquid puta [...]e. The­oph. Alexan. i [...] 2. Paschal. It is a diabolicall spirit that think­eth that any one thing from God should be without the autho­rity of holy Scripture, saith Theophilus of Alexandria. The Secular Priests say, that Iesuites are Quodlibet 3. art. 3. Statists, Atheists, Iu­dasses. Others say, that their denomination from Vt à luce lu­cus dictus, & ut homo est, b [...] ­mo pictus, si [...] à Iesu Iesuita. Iesu ita is a contrarie, for they are more like Esauites, Gehezites, or Iebusites. And I may say, the Devill is an invisible Iesuite, & Iesuites are visible Devils, & yet they wilbe men of God.

[Secondly, where is it found that all this counsell of God was [...]ver yet written? or that S. Paul in this place doth not speake aswell of the unwritten word, as of the written word and coun­sell of God?]

13. We finde that S. Paul submitted all his doctrine to Reply. be Act. 17. 11. tryed by the Scriptures: that he preached nothing but what [...]. 2 [...]. 22. was written: and that making confession of his faith, he saith, c. 24. 14. I beleeve all things which are written, and if he had beleeved unwritten Traditions, he would have ad­ded, and I beleeve all the unwritten Traditions: but seeing he beleived none of these, how can he speak of an unwritten word of God? The word of God is not like to a sick mans [...]ncupative will, of which some is written, & some is un­writtē, only delivered by word of mouth: but it is a perfect wil & testament, it needes not additiō of things unwritten.

[Thirdly by all Scripture the Apostle meaneth onely the old Reply pag. 133 Testament. He then that is well seene in the old Testament a­lone, hath he knowledge of the whole counsell of God?]

14. In the eight division of this Section, we have shewed the contrary: but suppose the Apostles meaning is so, what doth it make for the Iesuit? David had but a part of the old Testament to be his Ps. 11 [...] [...]4. Counseller; yet he confesseth, that it was so large that he could see Vers. [...]6. no end of the perfection of it, [Page 82] that by it Vers. 99. he had more understanding then all his teachers, and that by it hee Vers. 101. refrained his foot from every evill way; thus by it alone he understood the whole counsel of God.

[Againe when the Apostle saith, All Scripture, the par­ticle Reply. All signifieth distributively every parcell of the Scri­pture: & not the whole Scripture together collectively: but our Adversary will not say, that every books of holy Scripture, yea every parcell of a booke, or chapter, is able to instruct the mini­ster of Gods word perfectly.]

15. This is Ad paucarespicere, to stop one gap, and to open ten: for it overthroweth all his distinctions. 1. That of mediate and immediate sufficiencie, for every parcell of e­very Chapter of Scripture hath not a mediate suffici­encie it selfe to make us wise by sending us unto Christ, neither doth every parcell send us unto the Church from her to learne Traditions. 2. That of counsell written and unwritten, for every parcell of every Chapter doth not containe all the written counsell. 3. That of profitable­nesse, and sufficiencie, for every parcell of a Chapter is not profitable it selfe for those foure uses, to teach, re­prove, correct, and instruct. 4. That of the man of God, & a godly man; for every parcell is not profitable to enable a godly man to every good work. This is to grant us more then wee desire, that every parcell of Scripture is profi­table for these foure uses; how much more then is the whole Canon of Scripture profitable unto the same? The words, [...], all Scripture, are taken heere for the whole body, or Canon of Scripture. In the same sense Athanasius useth the same words, when he saith: [...]. Athanas. in Sy­ [...]op▪ All Scripture, or, the whole Scripture (translate it as you please) of us Christians is inspired of God: and then he addeth, and containeth certaine bookes contained in a certaine Canon. Thus [...] with Athanasius is taken for the whole Canon, and not for every parcell, for every parcell hath not certaine bookes. Omnis, id est, tot [...], is the usuall note upon this place: but Estius is most plain, Non id velle Apostolum, quod una qu [...] ­que pars Scri­ptur [...] sit utilis [...]d ist [...] qua­tuo [...] ▪ hic [...]nim sensus liq [...]do salsus est. sed quod in uni­versa Scriptura [...] quatuor u­tilitates reperi­antur. Guil. [...] ­stius professor Dua [...]. The Apostles meaning [Page 83] is not this, that every parcell of Scripture is profitable for these foure, for this sense is manifestly false; but that these foure profites are found in the whole Scripture.

Heere the Iesuite insultingly taxeth us for minching, mangling, and chopping of the Scripture, when himselfe is guilty of the same, of chopping the whole Scripture into severall parcells of a booke and of a Chapter.

[Moreover he seemeth to inferre a sufficiencie where men­tion Reply p. 133. is made onely of a profitablenes. All divine Scripture, saith S. Paul, is profitable to teach. Hence our Answerer deduceth, that nothing else is requisite to teach.]

16. The Iesuite dealeth not sincerely with his Answe­rer, when he not onely seemeth to chop, but doth mangle this argument, as he did formerly the Scriptures. S. Paul saith, The man of God may bee perfectly instructed to every good worke by the Scriptures. Hence the Answerer infer­reth, That there is no other word of God which the man of God (who must declare the whole counsell of God) is bound to teach. S. Paul setteth forth at large the profitablenesse of the Scripture for foure uses, to teach, to reprove, to correct, and to instruct: and sheweth how fully, and sufficiently it doth these, even that the man of God may bee perfectly in­structed to every good worke: But the Iesuite repeating the words of S. Paul, diminisheth the profitablenesse of the Scripture, onely accounting it profitable to teach: and ex­plaineth this of sending us unto Christ, and Christs sending us to his disciples, and the Disciples bidding as to hold fast un­written Traditions. If this be all the profitablenesse of the Scripture, then there is little sufficiencie in it: but this is not the profitablenesse of which the Apostle speaketh, for All Scripture, (that is, (as the Iesuite expoundeth it) eve­ry parcell of a booke and of a Chapter) doth not send us unto Christ, Christ unto his Disciples, and the Disciples unto unwritten Traditions. Neither doth the Answerer inferre a sufficiencie from a bare profitablenes, the word Profi­tablenes, or sufficiencie is not at all in his argument: neither [Page 84] doth he say, Therefore nothing else is requisite to teach; for this is manifestly false. Let the Scriptures be never so pro­fitable, and sufficient, yet some thing else is required to teach: there is required a Act. 8. 31. Rom. 10. 14. Teacher, yea though unwritten Traditions were admitted, yet there must be one to teach them. In this Teacher learning is required, because it is profitable, yet not sufficient to enable him to teach. But thus we argue; That that is so profitable to to teach, to re­prove, to correct, and to instruct, that thereby the man of God may be perfectly instructed to every good worke, that we say is sufficient, Omne sufficiens est utile, this Proposition is most certaine, Whatsoever is sufficient is profitable: and it is not thus to be converted, Omne utile est sufficiens. northus, Nullum utile est sufficiens: but thus, Aliquod utile est suffi­ciens. Something that is profitable is sufficient. So is the Scri­pture, it is a thing so profitable every way, that it must needes be sufficient in suo genere for that end, there need­eth no unwritten word to be taught. Such a profitable thing is Godlinesse, that it is likewise sufficient; it is one of the instances which the Iesuite giveth to prove, that the Scriptures are not sufficient, because they are said to be profitable.

[Godlinesse, saith he, is profitable for all things, is it there­fore so sufficient, that nothing else is to bee sought for, neither meat, drinke, sleepe. &c.]

The scope of the Apostle is to prove what is both pro­fitable and sufficient for the obtaining of the promise, e­specially of the life eternall: can it be denyed, that Godli­nesse in suo genere is both profitable and sufficient for this? As for meate, drinke, sleepe, &c. they are helpes of an other kinde, they are needefull for a godly man in regard of his weake nature to maintaine his naturall life, but not need­full to perfect Godlines to attaine eternall life. As Godli­nes is both profitable, & sufficient for that end, so are the Scriptures for the end, of which the Apostle speaketh, al­though helpes of any other kind are required. The Iesuite [Page 85] giveth an other instance; [Learning, saith he, is profitable to the knowledge of the truth, is it therefore sufficient?] I con­fesse it is not; Is therefore the Scripture not sufficient, but onely profitable, because some things are profitable, but not sufficient? I pray you in what mood, or figure is this Syllogisme? Some things which are profitable, are not sufficient: but the Scripture is profitable: Therefore not sufficient. If learning were as profitable as the Scri­pture is, then it were sufficient, but it is not by it the man of God cannot bee perfectly instructed to every good worke.

[Finally, you either ignorantly or wilfully pervert and Reply p. 134. deprave the sonse and meaning of the Apostles wordes, when making him to say, that by the Scriptures the man of God may bee perfectly instructed to every good worke, you interprete this good worke to bee the ministery of Gods word. But Paules meaning was farre otherwise: to wit, that the Scriptures are profitable to teach, to reprove, to correct, and instruct in the way of righteous­nesse, that the man of God, that is to say, a godly man thus instructed, may be perfect in his godly life, and enabled to eve­ry good worke, not so much of preaching and teaching, as of ju­stice and righteousnes, wherein hee was instructed out of the Scriptures.]

17. For want of new shifts the Iesuite is forced to re­turne to his old shift: but we have Divis. 12. of this Section. already started him out of this hole; and shewed, that by The man of God, the Apostle meaneth the Minister of Gods word. But suppo­sing this to be the Apostles meaning, That a godly man be­ing instructed by others out of the Scriptures may be made per­feet in his godly life, and enabled to every good worke. What need we more, or what neede then is there of unwritten Traditions, if not onely initiatively, but perfectly a godly life, & every good worke may be learned out of the Scri­ptures? This cōtradicteth his former distinctiō of perfect­ly, & initiatively, & quite overthrowes unwrittē traditiōs, [Page 86] the great pillar of Popery: unlesse the Iesuite hath this mentall reservation, that there is one faith for the Pastor, and an other faith for the People: one perfection for the Man of God, and an other perfection for a godly man: one law of workes for the Preist, and an other for the Laytie.

In the last place he commeth to his wrestling argument, as he tearmeth it, of which he seemeth to be as confident as if it were an invincible Armado: and yet with a blast it may be overthrowne.

[When you affirme that the written word alone is sufficient Reply pag. 134 for faith and salvation, you must meane either the entire Scripture wholly taken together: or some one part there­of onely. If the former, then you have no sufficient rule of faith left you; forasmuch as many bookes of ho­ly Scripture are lost and perished: as the 3. King 4. 32. Three thou­sand Parables, and the five thousand verses written by Salomon: 1. Paralip. 29. 29. The bookes of the Prophets Nathan and Gad: the bookes of Ahia: and the [...]. Paralip. 9. 29. vision of the Prophet Addo.]

18. We meane as S. Paul meaneth, the whole canon of Scripture, or the entire Scripture wholly taken together; of which, if any part bee lost, it being lost before S. Paul wrote this, yet the whole Scripture, of which he speaketh, remaineth still. We beleeve not that many bookes of holy Scripture are lost and perished, no nor any: as for that of Salomon the text doth not say that Salo­mon wrote, but that he 1. King. 4. 32. spake three thousand Parables, and a thousand and five, not five thousand, Songs. It may bee they were written, yet seeing the Proverbes containe 974. verses: Ecclesiastes 222: and the Canticles 116: in all 1312. verses: and many verses containe three, or foure sayings, those things therefore may be contained in them. The bookes of Nathan, Gad, Ahia, and Addo, are suppo­sed by [...] Semens. Bibl. Sanct. l. a. Dorothens in Synopsi. some to bee parcells of the bookes of Samuel, Kings, and Chronicles; each of them writing the Acts and mouuments of those Kings under whom they lived. [Page 87] All these may be lost, and yet not many bookes of holy Scri­pture lost, because those of Solomon, as it may be, were nei­ther written, nor canonicall: and those of Nathan, Gad, &c. were written, but not canonicall. Alia sicuti homines histe­ricâ diligentiâ: alia sicut Pro­phetas divin [...] inspiratione scribere potuis­se. Aug. de Ci­vitat. Dei. l. 18. c. 38. Some things, saith S. Augustine, speaking of the Prophets, they might write by way of history as men: other things by divine inspiration as Prophets. And the Iesuite Sanctius (whose bookes this Iesuite is not worthy to beare) saith. Sanctius I [...]o­legom, in l. Reg. These bookes of Nathan, ad, &c. were like Diaries, or an Ephemerides in which the acts of their times were written: and he proveth at large, that The choyse things in them were transcribed by the penmen of the Kings, and Chronicles, and that the remain­der, which is lost, contained onely leviora, things of litle ac­count. Si canonici e­jusmodi libri extitissent; ec­clesia non fuis­set depositi sibi traditi à Deo fidelis custos, juxta illud. 1. Tim. 6. oh Ti­moth. deposi­tum custodi, &c. Salmeron. prolog. 9 ca [...]. 4 If these bookes, saith Salmeron, had beene canonicall, the Church had not beene a faithfull keeper of that which God committed to her, according to that: oh Timothie, keepe that which is committed to thee. It cannot then stand with the care of the Church, which is Custes Rotulorum, the keeper of Gods oracles, that any booke of holy Scripture should be lost. Staplet. De­fens. occles. au­thor. cont. Whitak l. 2. c. 1 It cannot stand with the providence of God, which never faileth in things necessary to salvation, saith Stapleton. And he addeth, That the Church is as much to bee blamed if she should lose a booke of Scripture, as if she should lose a Sa­crament. But that we may wrestle the Iesuite with his wrestling argument, let him answer this. God by his provi­dence, and the Church by her care, hath preserved the volume of the written word whole and intire, so that not one booke of it is lost: but many volumes of unwritten Traditions are lost and perished; witnesse the five bookes which Egesippus wrote of the unwritten Traditions which the Apostles left unto the Church; the which the Sect. 2. Iesuite al­ledgeth against us. And the booke written by Clemens A­lexandrinus of the same subject: neither is the Iesuite able to tell us what particular Traditions were contained in these bookes: with us therfore the rule of saith remaineth whole & intire, but part of their rule is lost and perished.

[Page 88] And thus our Doctrine stands firme and sure, notwith­standing all the shifts and cunning windings of this Iesu­ite, there is in the Church perfectio integralis of the whole volume of Scripture, not one booke of it is lost: and there is in the Scripture perfectio finalis for the Church, not one point of faith, nor one good worke is there, but it may be learned by the Scriptures. This one testimony of S. Paul I preferre before the testimony of any Father: yet because our Adversaries being convinced by the Scri­ptures, give out that the Fathers are theirs; (as the Iewes did, Ioh. 8. 39. that Abraham is our Father) Wee will therefore bee content to put our selves to be tryed by God, and the Countrie; not onely by the Scriptures, but also by the Fathers, whose verdict is returned in the next Section.

SECT. VI. VVherein the Iesuite produceth senselesse exceptions against the Iury of the Fathers, giving their ver­dict against him.

YOur Masters have told you, that you disagree Reply p. 135. from the Doctrine generally received by the Fathers.]

1. I could tell you, if it were not for man­ners sake, that you lye notoriously. You read this on the backeside of Constantine his Donation, or of some of your golden legends: for I am sure none of our Writers tell us so. Name one (if you can) a­mong our many Writers, that doth acknowledge our disagreement from the Doctrine generally recei­ved by the Fathers in this point: and if you can­not, wee may easily judge how you will deale with the [Page 89] auncient Fathers, when you deale thus with our late wri­ters. This is but a Iesuiticall fiction; and it is evident, that all our writers (in combating with you about unwritten Traditions) have fought against you at this weapon, and have brought into the feild these champions of the truth helping to bring downe to the ground the Tower of Babel this sort of unwritten Traditions.

2. Tertullian is the foreman of the Iury, concerning whom the Answerer confesseth, That hee was an ear­nest advocate for rituall Traditions unwritten, and for do­ctrinall Traditions written &c. In the opinion of the Iesuite [this distinction of Rituall, and Doctrinall Traditions serveth to no purpose.] It serveth for the true stateing of this Question. It discovereth the Ie­suites false stateing of this Question of Rituall Traditions onely. And it sheweth his folly in heaping up a num­ber of Fathers defending rituall Traditions unwritten: for such are allowed in our Church. But why serveth it to no purpose? [Because both of them may be Apostoli­call: Reply pag. 135 and are to be regarded as the written word, and worthy of the same faith, being delivered to the Church by the same Authors.] Are there no Rituall Ecclesiasticall Traditi­ons, to which you give the same credit and authority as to the written word? Can those be Apostolicall? Or were they delivered to the Church by the Apostles? And al­though all Rituall Traditions were from the Apostles, yet they are not to be regarded as the written word. All that the Pope saith, is not to be regarded as his Cathedrall voyce. All that his Majesty saith is not to be regarded as his lawes and statutes. The authority of things delivered may bee different although they be delivered by the same authors: Sect. 1. Di­vil. [...]. the intention of the deliverer or the dignitie of the mat­ter delivered may make the thing delivered more worthy of faith; for this is certaine there may be a proposition be­leeved in respect of the Author delivering, & yet the mat­ter delivered may be not worthy to be an article of our faith.

[Page 90] Yet Tertullian, having to deale with Hermogenes the He­reticke in a question concerning the faith, presseth him with Answer. the argument ab authoritate negativè. Tertul. ad­vers. Hermog [...]. 22. Whether all things were made of any subject matter I have as yet read no where. let those of Hermogenes his shop shew that it is written. If it be not written, let him feare that w [...]e which is allotted to such as adde, or take away.

The Iesuite painteth out an answer unto this, and co­loureth it with false glosses, as if hee had gotten some re­licks out of Hermogenes his painting shop. It would be too tedious to lay downe all his wordes: but the summe is this.

[First this is no thing against us, unlesse we should hold that Reply pag. 136. all points of faith are to bee proved by unwritten Tradition onely, and none at all by Scripture. For what if he presse the Hereticke Hermogenes in one point with the argument ab au­thoritate negativè, must it follow that therefore he thought all points might be proved in the like manner? The boyes of the Logicke Schoole doe know, that an Inference universall is ab­surdly deduced from particular Premisses.]

Hath not the Iesuite told us, pag. 126. They that deny unwritten Tradition can have no sure ground for their faith? The Popes infallibility is the α, and ω, the formall reason, and onely perswasive demonstration of a Papists faith: for although, materiale fidei, the thing which he beleeveth be a written Doctrine, yet firmale fiaei, or ratio credendi, the reason why he beleeveth it is, because the Pope saith it. He will not be­leeve that there is a written word of God, and that the Scripture is that word, and that these and those Doctrines are delivered in the Scripture, unlesse the Church (that is the Pope) say it: and if he say it, it is beleeved, because Ipse dixit. Is not this an unwritten Tradition by which all points of faith must be proved? He that truely holdeth the Doctrine of the Romane Church must not beleeve any point of his faith, because he beleeveth the Pope hath de­creed it aright in decreeing i [...] according to the Scriptures [Page 91] because it is in them contained: but he must beleeve that it is contained in the Scriptures, because the Pope saith so. Is not this to teach, that all points of faith must be proved by unwritten Tradition, and none at all by Scripture? We con­fesse that in humane writings this argument ab authorita­te negativè is not of sufficient force; because non omnia vi­dit Bernardus. Neither in the divine writ is it of force against Rituall Traditions: yet it is of sufficient force a­gainst him that holdeth any one point of faith to bee un­written, aswell as it is against him that holdeth all points of faith to be unwritten. Admit unwritten Traditions and then indeede the argument ab authoritate negativè is of no force; because Tradition-mongers may answer, All points of faith are not proved by the Scriptures. but see­ing the Scriptures make use of this kinde of argument, as in proving the glory of Christ to excell the glory of the Angels, because Heb [...] 1. 5. It was not said to any of the Angels, Thou art my s [...]nne, this day begate I thee. Seeing the Fathers make use of it, as Iren. l. 1. c. 1. Irenaeus, Origen bo [...] 5. in Levit. Orige [...], Hilar. in psal. 132. Hillary, August. cont. li [...]er, Petil. l. 30 c. 6. Augustine, Hierom cont. Helvid: Hie­rome, and now Tertullian. Yea seeing our Adversaries themselves make use of it, as Bellarm: l. 1: de Rom. Pont. c. 16. Bellarmine, and the Pag. 177. Iesuit; how then can this be true? that this kinde of argument is of force onely against them that hold all points of faith are to be proved by unwritten Tradition onely, and none at all by Scri­pture. In all these places it is but a particular point which is handled, and all of them depend upon this universall proposition; That which is not written is not to be beleeved. As in this of Tertullian (in which the Iesuite choppeth Logicke, like one that may talke of Robin Ho [...]ds butts, and never shot in his Bow) In this, I say, the Boyes of the Lo­gicke Schoole will not say that the Premisses are particu­lar, for then Tertullian had no skill in Logicke to argue thus. Some things which are not read are to be rejected. This is not read. Therefore it is to be rejected. Let the Iesuit [...] with all his Logicke (if he have any) frame Tertul­lians argument into a Syllogisme true both in moode and [Page 92] figure, that we may see for our learning, whether the Pre­misses wilbe particular, and the Inference universall, and not rather contrary; the Premisses universall and the Infe­rence particular. Thus Tertullian disputeth against Her­mogenes; Whatsoever is not written is accursed. This is not written. Therefore it is accursed. In like manner we dispute out of Tertullian against unwritten Traditio [...]s by the same generall medium. Whatsoever is unwritten is accursed. The Traditions which we oppose are unwrit­ten. Therefore they are accursed.

[Secondly, we confesse when any thing is maintained contra­ry Reply p. 136. to the expresse text of the Scripture, as we see in this error of Hermogenes, then the argument ab authoritate negativ [...] may rightly be pressed, according to this example of Tertullian by you produced.]

Some of your Traditions are of this nature, as your worshipping of Images, and your halfe-communion: the one expressely contrary to the second commandement; and the other expressely contrary to this text, Math. 26. 27. Drinke y [...]e all of this. And if this answer be sound, that the argument ab authoritate negativè is onely to bee prest again [...]t such things as are defended contrary to expresse Scripture, why then doe the Fathers formerly named use it against such opinions as were defended not contrary to any expresse text of Scripture? Tertullian in his booke De Coron [...] (out of which presently you shall heare the Iesuite disputing) useth this kinde of argument to prove, that a Christian may not we are a crowne, or garland on his head as the heathen did, because the Scripture commandeth it not. And yet this is not contrary to any expresse text of Scripture. Why doth Cardinall Bellarmine use this kinde of argument not one­ly against us in the point of the Popes supremacy, Bellarm. de Ro [...]. Pont. l. 1. c. 16. Be­cause it was not said to any of the Apostles, but onely unto Peter, Pasce oves meas. But also against the Greeke Lytur­gies. Bellarm: de [...]u [...] 21. l. 4. c. 13 Because many things in them are not commanded by the Lord? And why doth M. Malone himselfe use it against [Page 93] us, [Pag. 117. Where doe we read that Christ gave any commande­ment to his Disciples to write his Gospell? And where are wee commanded to read i [...]?] Yet neither the writing of it, neitheir the reading of it is contrary to any expresse text of Scripture. Maintaine what you will as a point of Salvation that is not contrary to the expresse text of the Scripture, yet if it be not written either expressely, or by firme consequence, in the Scripture, it is threatned with a w [...]e, and it may be condemned with this kinde of argument; Isa l. 1. 12. who required this at your hands? not one­ly direct murder expressely contrary to Scripture, but likewise pretended religion in burning children in the va­ley of Ben-hinn [...], is condemned by God himselfe, be­cause Iere [...]. 7. 31. It is that which hee commaunded them not. Such things crosse the perfection of Scripture, and are as bad as those things which crosse the verity of it.

In the Se [...] that of appealing an­swered in the former part. last place he opposeth those things which Ter­cullian wrote when he was not a man of the Church, but an Hereticke, against this which he wrote against an Here­ticke. Reply pag. 137

[He telleth us that there be many points Te [...]: de Coron [...] Mili­tis. which wee d [...] hold without any testimony of Scripture, onely by the tittle of Tradition, def [...]nded by the patronage of Custome. And if thou demaundest authority for these out of Scripture, thou shalt get none at all. Tradition shalbe assigned for the Author, use and custome for the conformer, and faith for the observer of them. by these examples then it shalbe confirmed that the use and observation of unwritten Tradition may be def [...] ­ded.] Vnto this he addeth an observation of his owne [Behold now how this place produced by our Answerer out of Tertullian against unwritten Traditions, maketh no more against the same, then it doth against Tertullian him­selfe.]

His observation is true; for Tertullia [...]s first writings being sound make against his latter workes which were corrupt. This booke de Corona was written by him after he [Page 94] became an Hereticks; and if that be true which Hil a [...]y tel­leth of him, and of his writings; Consequens error hujus ho­minis detraxit Scriptis proba­bilibus autho­ritatem. Hilas. in Math: can. 5. The last [...]or of this man, tooke away the authority of his f [...]rmer probable writings. How little credit is then to be given unto this booke, which he wrote in the depth of heresie? He [...] wrote it against the Christians, who held that it was better for a Christian to weare a Crowne, or ga [...]land of flowers upon his head, as the heathen did, being commaunded by the Emperour to doe so; then in such an indifferent thing to oppose his au­thority, and thereby to incurre his displeasure. Te [...]ulliun held the contrary, and having no ground for his opinion in the Scriptures, he fled (as our Adversaries doe) unto Tradition. And this made him [...]xtoll unwritten Tradi­tions, and to affirme that which here the Iesuite alledgeth. Thus he that formerly taxed the Hereticks, that they were Tertul. de [...]esur [...] C [...]n [...]. Lucifug [...] Scripturarum, may bee taxed for the same. He that rejected any thing that could not be road in Scripture, now beleeveth many things without any test [...] ­ny of Scripture. He that said, Ni [...]il deside­ [...]amus ultra crede [...] ho [...] [...] ­nim pri [...] cre­di [...], [...] [...]sse ultrà quod cr [...] ­dere debemus. Tertul de Prae­script c. 8. When we beleeve the Scri­pture, we desire to beleeve no more; for this we beleeve first, that there is no thing else for us to beleeve: Now receiveth un­written Traditions into his beleife. And therefore the Iesuite saith well, [This of Tertulli [...] maketh no [...]ore a­gainst unwritten Traditions, then it doth against Tertullian himselfe.] His former writings being Orthodo [...]ll make against his latter which were here [...]ic [...]ll; and so they doe a­gainst unwritten Traditions. There is one thing more which he observeth out of Tereullians words.

[And here by specifying such unwritten Traditions as are Reply pag. 137. observed by faith, he giveth [...]nhandsome bobbe unto our An­swerer when [...]e is not ashamed to declare him for an Adv [...] ­cate of unwritten Rituall Traditions onely.]

That Tertullian defendeth onely unwritten Rituall Traditions is a thing most manifest by the particulars which he nameth; as, To be thrise dip [...] in Baptisme: after to [...]st [...] a little [...]ilke and honey mixed together: then not to [...]us [...] [Page 95] the body of the party baptised for a weeke after: [...]ot i [...] f [...]s [...] up­on sundayes: and to crosse our selves upon every occasion. And if thou demaundest authority of Scripture for these, and such like Disciplines, thou sh [...]l [...] got n [...]n [...] at all; Tradition shalb [...] assigned for the Author &c: saith he. Now if these be do­ctrinall Traditions, and points of faith, why then doe not you use them? why is asp [...]rsion used in stead of immers [...]n [...] why is the party baptised w [...] sh [...]d e [...]e the weeke be out? why doe you fast on sundayes? And why doe you crosse your selves so little? His jest is spoyl'd, and the bobb [...] put upon himselfe: he promised to pag. 135. Confirme it by the testi­mony of this Fathers, that [...]e allowed Doctrinall Traditions unwritten. And yet he bringeth him in as an Adv [...]cat [...] of Rituall Traditions onely; so that Tertullian in this is not so bad as he would make him. And for his flout of standing in Her [...]genes shop; The place becom [...]eth him better: such peddling Merchan [...] stand in neede of darke shops to [...]ell their naugh [...]ie ware [...] to their deceived Customers.

In the two Testaments, saith Origen. i [...] Levit [...] Hom. 5. Origen, every word that Answer. apper [...]ineth to God may be discussed: and all knowledge of things out of them may be understood. But if any thing doe r [...]aine, which the holy Scripture do [...] not determi [...], [...]o other third Scripture ought [...] bee received fo [...] [...]o authori [...]e any knowledge, but that which remaineth we must commit to the fire, that is, we must reser [...]e it unto God. For in this present world God would not have us to know all things.

3. In these words [...]rigan taketh [...]he shm [...] oath which his foreman tooke. But the Iesuit [...] cannot s [...]e the wood for trees, [...]e cannot see how these particulars are applyed. And therefore he telleth us a tale of [A Painter so unskillfull in his Art, that having p [...]inted the images of severall crea­tur [...], he wa [...] a [...]ustomed to write under every one, what they ware: a [...], this is [...] [...]erse, this is a d [...]gg [...]. &c.] S^r I need not write under, that you are a Cocks: &c. to tell such a tale of a Cocke, and a Bull. Like Painter, like Replyer, in wishing that th [...] example had beene follo [...]ed. He that cannot s [...] how [Page 96] this maketh against unwritten Traditions is as senselesse as the Painters horse, and in controversies Asinus ad Lyram. His answer is like to be without understanding, when he answereth to that which he understandeth not, and in this manner.

[We say with Origen, that in the two Testaments every Reply pag. 13 [...] word that appertaineth to God may be discussed, and all know­ledge of things out of them may be understood, either immedi­ately, or mediately: that is by the helpe of unwritten Traditi­ons, unto which the holy Scripture d [...]th expressely send, and direct us.]

It is in vaine to call for the weapons of holy Scripture, by them to fight for unwritten Traditions, seeing you have already received the worst at them. The holy Scri­pture doth not send us to unwritten Traditions to learne the knowledge of God, or of any necessary thing unwrit­ten, Seeing [...] it every word that appertaineth to God may be requ [...]d, and discussed. That which the Scripture leaveth to the Tradition of the Church is either the delivery of Rituall Traditions unwritten, or the explanation of Doctri­nall Traditions written in the Scripture. And suppose the two Testaments did send us unto Doctrinall Traditions unwritten, yet to say, [They are Scripture, and no third Scri­pture, because the Scripture sendeth us unto them.] Is as true, as if I should say; The Pismire is Scripture, and yet no third Scripture, because the Scripture doth Prov. 6. 6. send us unto the Pismire. And to say, that all things may be required, and discussed in the two testam [...]nts, [Because they send us fo [...] helpe unto unwritten Traditions.] Is as if I should say, The gold that is acquired, and refined in the I [...]dies may bee ac­quired, and refined in Spain [...]; because Spaine sendeth for gold unto the I [...]dies. The gold, saith Aurum, quod [...]ueri [...] extra Templum, non est sanctifica­tum: Sic omnis qui suerit extra divinam Scri­pturam (quam­vis admirabilis videatur qu [...] ­busdam) nonest [...]nctus. Orig. [...]om. 25. in M [...]tth: Origen, which was not in the Temple, was not holy: so that, that is not in the Scri­pture (let it appeare never so glorious unto some) is not holy. Vnwritten Traditions are not in Scripture; and therefore (though they be glorious things in your eyes) they are [Page 97] 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: s [...] 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. 13 [...] 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 unwrittē 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 salvatiō. The scriptures teach us to [...]ld such traditiōs as the [Page 98] 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 tea [...]heth otherwise. Ien [...]3. 16. Thus saith the Lord of hostes, Hearken not unto the words of the Pro­phets that prophesi [...] 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 [...]ratian against the Gentiles: The holy [...] 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, Iren. l. 3. c. 2. That truth can [...]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. [...]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, Plur [...]bus ver [...] [...]is haec vox [...], cui nulla respondet Latina est de claranda. Est autem [...], is qui [...]s bonis contentur, satisque copio­sè instructus est, qui (que) nullas externas opes desiderat. Lamb. in Ari­slot. Ethic. [...]. 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, con [...]ent with his owne store, and is furnished with enough, and with abundant, and desiteth no other help [...]. [Page 99] It is such a self [...]-sufficienci [...] as is in the heavenly King­dome, of which Theophylact saith, [...]. 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 th [...]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 Macari [...]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 incar­ [...]ation, he taxeth them of great i [...]desti [...] which speak [...] the [...]hings which are no [...] written.

[Athanasius in that pla [...]e maketh mention, not onely of the Reply p. 13 [...]. 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 intēded 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 cōmen [...]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 [...]an imploy himselfe, he may in some sort a [...]taine unto the inter­pretution [Page 100] 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, & an other to teach that the bookes of the Fathers are to be compared with the Scripture. If the Iesuit would say no more of un­written Traditions, then Athanasius saith of the books of the Fathers, then the cōtroversy were ended; for you see he brings not the commentary into the Text, but distinguisheth between the cōmentary & the Text: you make no difference between the one & the other, but make the interpretation Pag. 124. as authenticall as the Text, even as S. Iohns Gospel. He attri­buteth unto the scriptures the sufficiency to discover al truth to be learned, & to the Fathers the interpretatiō of Scripture, as an help that the same truth may be more easily learned: you attribute to the Scriptures a sufficiency only to teach some truths, not all truths which are to be learned; & teach that those truths must be taught by unwritten Traditions. Vnwritten Traditions are not therfore only interpretati­ons of Scripture, but even additions to it. In the last place he objecteth out of Athanasius in this manner.

[Athanasius disputing against the Arians, did most fre­quently Reply p. 119. beate them downe with the authority of the Church, & of unwritten Traditions. Yea hee thought it Athanas. E­pist. ad Epicte [...]. sufficient for their confutation, to tell them without any more adoe, that their Doctrine was not agreeable to that of the Catholick [...] Church, nor yet was held by the Fathers of former ages.]

I thinke it sufficient for your confutation to tell you, O­p [...]rtet mendacem esse memorem. You told us even now in your second Answer, That the Scripture was sufficient for the discovery of two truthes, whereof one was this, That Christ is truely God. Did not the Arian [...] deny this article of faith? And yet now you tell us, That the Arians could not be everthrowne but onely by the help of unwritten Traditions. Sir, where was your memory when you wrote this?

Yet for your more full confutation I tell you, that in the same Epistle hee saith, The f [...]th confirmed in the [Page 101] Nicen Councell (at which he was present) according to the Scriptures, was sufficient to beat downe the Arian Heresie. And in an other place hee declareth his minde, saying: Athanas in Exhort. ad monach. Let us thinke that the well ordered Canon is sufficient to at­taine the knowledge of God. And not onely by the Scri­ptures, but likewise by the authority, and Tradition of the Church (that is, the succession of the truth of this doctrine) doth he confute them. Now, good S^r Wiseakers tell me in your wisdome; If this holy Father had onely u­sed the Tradition of the Church, and not the authority of the Scriptures, to beat downe the Arian Heresie, would it follow, that he could not beat it down by the Scriptures? Doth the use of one meanes exclude the possibility of the other? Because now we are beating down unwritten Tra­ditions by the Fathers, have we not, or can we not there­fore beat them down by the Scripture? Seeing the Arians held such a wicked and manifestly perverse a doctrin [...], there­fore saith this holy Father it is sufficient to tell them &c. so we thinke it sufficient for confutation of unwritten Do­ctrines, to tell you, This Doctrin [...] is not agreeable to that of the Catholicke Church, nor yet was held by the Fathers of for­mer ages; so farre are we from condemning the Doctrine of the Catholicke Church, that by it we condemne this new Doctrine of unwritten Traditions.

[Againe, Idem de de­cret. Synod. Nic. cont. [...]u­seb. Let the Arians answer me if they can, where doe Reply p. [...]4 [...]. they fiade in the Scriptures this solemne word, & by what rea­son doe they hold God to be unbegotten? Behold we have evi­dent demonstrations that this our Doctrine was delivered by Traditions from hand to hand by the Fathers.]

We confesse with Athanasius, that the wordes unbegot­ten, or [...]oessentiall, are no [...] written. but yet the Doctrine si­gnifi [...]d by these words (as we have Sect. 4. Divis. 1 [...]. formerly shewed) is written in other words Is the doctrine unwritten, because the word is unwritten? And is the Doctrine not taught in Scripture, because it was preserved in the Church▪ and delivered by Tradition from hand to hand [...] Athanasius [Page 102] shall answere for us. [...]. Athanas Epi­stol. de Senten. Dionys con. Aria [...]. Although I cannot find that word in the Scriptures, yet gathering the Doctrine ou [...] of the Scriptures, I knowe, that hee that is the Sonne, and the Word, cannot be of an other substance then the Father.

[Lastly, Idem in E­pist. ad ubi (que) Orthodox. The constitutions of the Church, saith hee, are no novelties lately brought in: but they were delive­red by our first Fathers. Neither did our Faith now be­ginne, but it descended from our Lord by his Disciples unto us.]

When the Arian persecution was so hote against the Catholickes, as that Athanasius was thrust out of his Bi­shoprick, and an Arian by Simonie purchased it, then this holy Father wrote this Epistle. This made him com­plaine Reply p. 140. that the Constitutions of the Church were over­throwne, and a new faith set up by these Intruders. What doth this make for unwritten Traditions? If it be, because the Church hath Constitutions; wee graunt it; but these are nihil ad rem, no points of faith. If it be, because our Faith descended from the Lord by his Disciples unto us, wee graunt this likewise: but what is this? E­ven the forme of wholesome Doctrine contained in the Scriptures, as it was taught first by the Disciples of our Lord, and after preached vivâ voce by the Church. Wee plead for the same Faith which was at on [...]e delivered unto the Saints. We acknowledge no faith, but that which from Christ by his Disciples is descended unto us. And wee deny that the Church in after ages had any power to coyne a new Article of faith. With you are the Novelties, Tradi­tions of a later invention, not so old as from the time of Athanasius, nor descended from our Lord by his Disciples. You have coyned many new Articles of faith. What will you say for your Ecclesiasticall Traditions, which you make to be of the same faith & authority with the writ­ten word? By the judgement of Athanasius they cannot be points of faith, Because our faith descendeth from the Lord by his Disciples unto us.

[Page 103] S. Ambrose: S. Ambros. offi l 1 c. 23: The things which wee finde not in the Answer. Scriptures, how can we use them? And againe: Idem in vir­gin. instit. c. 11. I read that hee is the first, I read that he is not the second, they who say hee is the second, let them shew it by reading.

[S. Ambrose instructing Churchmen how they ought to Reply p. 140. carry themselves in their conversation, propoundeth the que­stion, whether they may use such pleasant & mery jests in their speech as the Philosophers doe commend? Whereunto he an­swereth negatively in these words. The things which we find not in Scripture how can we use them? In which words he doth not condemne unwritten Traditions, but disalloweth onely jests and light talke in Ecclesiasticall persons, whose speech ought to be grave.]

6. If their light talke be condemned, how then can ray­ling accusations and slanderous speeches (against him that wrote so gravely against you) beseeme a man of your coate? The condemning of merry jests, I confesse, doth not condemne unwritten Traditions: but the medium or argument which S. Ambrose useth against merry jests, is as powerfull against unwritten Traditions. Thus his argu­ment is framed. Whatsoever wee finde not in Scripture, we are not to use; but I may assume, unwritten Traditions are no more found in Scripture then merry jests: And therefore we must not use them. Thus this learned Doctor condemneth not onely merry jests: but also whatsoever is not written in the Scriptures. And if in the things of least moment, as in the forme of words, he wold not have Ecclesiasticall persons goe beyond the limites of the Scri­pture, how much more is it unlawful for them to passe the same bounds in the things of greatest moment, as in points of faith, and doctrines of salvation?

Vnto the other sentence of S. Ambrose he returneth his Answer in these words.

[We reade that unwritten Traditions ought to be received, Reply p. 141. we reade that they ought not to be rejected, they that say they ought to be rejected, let them shew it by reading.]

[Page 104] This counterfeit answer is a silly shift. It is not the voyce of Iacob, but of Esau. He still flyeth from the Fa­thers unto Scripture (at which weapon he hath already received the foyle) for defence of unwritten Traditions. This discovereth that this great pillar of Popery hath no foundation to uphold it in the Scriptures, or Fathers.

It is well Hilar. l. 3. de Trinit. saith S. Hilary, that thou a [...]t content with those Answer. things which are written. And in another place Idem l. 2. ad Constan. Aug Reply pag. 141 he commen­deth Constantius the Emperour for desiring the faith to bee or­dered onely according to th [...]se things which are written.

[We have often told you, that our Traditions in particular are authorised by holy Scripture, in as much as it doth send us unto the Church to learne them of her.]

7. A Iesuites affirmation is no confirmation; I confesse you have oft tolde us so, and we see that it is your only an­swere in all your distresses: but if you did sweare it as oft as you tell it, wee would not beleeve you, because your Traditions are not the Traditions, of which the Scripture speaketh: neither is your Church the Church unto which the Scripture sendeth us. There is onely a nominall agree­ment; but a reall difference; as betweene Simon Peter, and Simon Magus: Iudas the Apostle, and Iudas the Traytor.

S. Basil, Basil ho. 29 advers. calumn. S. Trinit. Beleeve those things which are written; the Answer. things which are not written, seeke not.

[S. Basil disputed against the Arian Heresie, which deny­ed the Godhead of Christ Iesus: concerning this, saith he, Be­le [...]ve Reply pag. 141 those things which are written, the things which are not written, seeke not. That is, seeke not in what manner the Sonne was begotten of his Father. Doest thou beleeve that he was be­gotten? Seeke not, how? Where we see that he speaketh only of such things as concerne the manner, how the Sonne was be­gotten of the eternall Father. How can you apply this against Tradition? Doe you not observe that this maketh more for Tra­ditions, then against them, seeing that S. Basil [...]ere confesseth of a point of faith (to wit, that the Sonne i [...] c [...]ternall with the Father) that it cannot be found written.

[Page 105] 8. Be it so, that S. Basil, writing of the manner how the Sonne was begotten of the Father, saith concerning it. The things which are not written seeke not. Yet we may well ap­ply this against unwritten Traditions. He that beleeveth un­written doctrines will never say, seeke not those things which are not written. But if any man were too curious in sear­ching after secret things, he would add this. seeke not those things which are not written, nor taught by unwritten Traditi­ons. Neither would any man rest satisfied with this answer if he did beleeve unwritten Traditions; but hee might re­ply, why should I not seeke after this though it be not written? May not this, aswell as many other mysteries, be taught by unwritten Tradition? The Iesuite forgetteth what he said before, Pag. 1 [...]9. That the Scriptures are sufficient to prove the Godhead of Christ. And that S. Basil Pag: 141. alleadged this text to prove the same, In the beginning was the word. Yea not remembring his own exposition, That S. Basil speaking of the manner how the Sonne was begotten saith, seeke not that which is not written, he now crosseth all this, and telleth us, This maketh for unwritten Traditions, seeing that S. Basil here confesseth of a point of faith (that the son is coeternall with the Father) that it cannot be found written. We know the maner is not written how the Son was begotten of the Father; we are not able to comprehend that unspeakeable genera­tion: neither is the manner of it a point of faith. But that the Son was begotten of the Father, and that he is coeter­nall with the Father, this is a point of faith, and written in the Scriptures. Basil de fide, The Scripture doth containe all the knowledg of that infinite D [...]ity, so far as such divine Mysteries may be comprehended by an humane nature in this life. saith S. Basil.

Basil de fide. It is a manifest falling from the faith, and an argument Answer. of arrogancy, either to reject any point of those things which are written, or to bring in any of those things that are not written.

The Iesuite doubteth of that booke, which wee can prove to be S. Basils: but seeing upon better consideration [Page 106] he accepteth of the booke we will spare that labour, and heare what he answereth to the matter.

[S. Ba [...]ill, and the rest of the Fathers, did hold, that what­soever was Reply pag. 142. delivered by Apostolicall Tradition unwritten, was not absolutely and altogether out of the holy Scriptures, no more then what the Embassadour (having letters of cre­dence from the King) doth deliver, is out of the said letters Royall, but is virtually and mediately cont [...]ined therein.]

Wee dispute not against Apostolicall Traditions; prove yours to be Apostolicall and we will receive them. Is it not strange, that this distinction of containing things [...] ­diately, and immediately should be sufficient to answere all the testimonies of the Fathers (as that the Scripture con­taineth all things not immediately, but mediately) and yet none of the Fathers would ever expound their meaning to be so? S. Basill compareth the Scripture unto [...], &c. Basil de virtut. Psal. in Prolo. ad Psal. An Apo­thecaries shop wherein ali soules may be cured, and from which every man may take a medicine to heale his disease. Now as it is absurde to say, This Apothecaries shop containeth all medicines for all diseases, because it is written on the shop doore, Goe to such a place for them: so it is a sense­lesse thing to say, the Scripture containeth all medicines for the Soule, because it sendeth to an other for them. That of the Embassadours letters of cr [...]dence is already Sect 5. Div. 3 an­swered. And so is that of S. Sect. [...]. Div. 2 Basil in commending unwrit­ten Traditions. S. Basil teacheth further, Basil: in Ethi­cis. Regul. [...]6. That every word and action ought to be confirmed by the testimony of holy Scri­pture Answere. &c. And that it is the property of a faithfull man, to bee fully perswaded of the truth of th [...]se things that are delivered in the holy Scripture, Idem ibid: reg: [...]. c [...]2. and not to [...] either to reject, or to adde any thing thereunto. For if whatsoever is not of faith be sinne, as the Apostle saith, and faith is by hearing, and hearing by the word of God: then whatsoever is without the holy Scri­pture, being not of faith, must needs be sinne.

These two testimonies the Iesuite passeth over in si­lence.

[Page 107] 9. Many other testimonies are produced out of the Fa­thers by the most reverend Primate, as that of Gregory Niss [...]ne, Greg. [...] Dialog. de Ani­ma & Resur: In that onely the truth must bee acknowledged, wherein the seale of the Scriptures test [...]mony is to be seene. Of S. Hier [...]ms, Hieron. adv. Helvid. As we deny not those things which are written; so we refuse those things t [...] a [...] are not written. That God was borne of a virgin we beleeve, because we read it: that Mary did marry after she was delivered we beleeve not, because wee read it not. With those of Theodoret, Theodor, di­al. 2. I am not so bold, as to a [...]irme any thing that the Scripture hath pass [...]d in silence. Idem in Exod. quaest. 26 It is an idle and a senselesse thing, to seeke those things that are passed in silence. These the Iesuite passeth not over in si­lence: but as he is idle and senselesse in seeking after unwrit­ten things: so he maketh an idle and senselesse answer in de­fence of things unwritten.

[These Fathers did alwayes suppose holy Traditions to be Reply p. 143. virtually contuined in the Scripture, howsoever they bee not plainely expressed in the same.]

We beleeve the same, that there are many holy doctrines (which are holy Traditions) which are not plainely expres­sed word for word in the Scriptures; and yet we call them doctrinall Traditions written, because they are virtually cont [...]ined in the Scriptures, and by sound inference deduced from them. But this maketh nothing for Popish Traditi­ons; they are not holy, but prophane: not written, but un­written: not plainely expressed, nor virtually contained in the Scriptures, but only taught and delivered by a Church and that no true Church, but a false Church. I have heard of a subtle disputant, who would undertake by three di­stinctions to avoyde any argument were it never so evi­dent; the Iesuite goeth beyond him, for with this one di­stinction onely of mediate, and immediate he hath answered all the testimonies of these Fathers. The vanity of this distinction we have oft discovered, and now leave it to the judgment of an understanding Reader.

10. And now the Iesuite contrary to the duty of the [Page 108] Defendant becommeth the Assailant, hudling together a confused number of testimonyes for unwritten Traditi­ons out of the Fathers. But that nothing may scape us without due examination, we wilbe content once more to run the wilde-goose chase, and to hunt him out of eve­ry corner.

[The Arians denying that the holy Ghost ought to be wor­shipped Reply pag. 143 as God, and with God, alleadged that it was no where written in the Scripture. To that we answere thus: saith S. Basil. Basil l. de spir. Sanct. c. 29. If nothing else that is unwritten be admitted, then let this also be rejected: but if many mysteries besides this be recei­ved of us without writing, then I pray you, among the rest, let this also be received. For truely I hold it to be Apostolicall do­ctrine to adhere also unto unwritten Traditions. Amongst which, this which we now have in hand is not the meanest: for as­much as they who in the beginning did governe all, delivered it unto those that came after them, and so by use in processe of time, and by continuall custome it hath now taken strong r [...] ­ting. &c.]

The Iesuite doubted of that Treatise of Basil de fide; there is more cause to doubt of this booke de spiritu sanct [...] whether it may not be accounted among the Postuati. The Author of it speaketh of Meletius as if he were dead long before him, Lib. de Spir. Sanct. c. 19. They that lived with Meletius say, that he was of this opinion: but what need I remember the things long past. Yet the true Basil and Meletius were Co [...]t [...]ne [...]; S. Basil wrote foure Basil: epist: 56, 57. 58. 59. Epistles unto him. Yea S. Basil dyed three yeares before; for Basil dyed an. 378. and Meletius dyed an. 381. as Baron. Annal Tom. 4. Baronius observeth.

Admitting the Author, we answer to the matter, by di­stinguishing the doctrine contained in the fo [...]me of words, from the forme of words it self. This doctrine, The Holy Ghost is to be worshipped as God, is no unwritten Tradition; Basil c. 25. It is agreable to that which is written in other words. saith S. Basil. And he proveth it by the des [...]ension of the Idem c. 29. Holy Ghost upon Christ in his baptisme. The forme of words [Page 109] of which he disputeth, is this; Glory be to the Father, and to the Sonne, with the holy Ghost. The question betweene him and the Heretickes was about the syllable Cum, whether it were lawfull to say, Cum spiritu sanct [...], and not rather In spi­ritu sanct [...]? And in proofe of the lawfullnesse of this forme of words he a [...]irmeth this, which the Iesuite alleadgeth, proving it to be lawfull, though it be not written expresse­ly in Scripture, as many other rites, and customes of the Church are observed though they be not written. This Tradition we willingly admit, and desire most reverendly to use it in the Lyturgie of our Church. Yea we allow the decent rites, and orders of the Church, and those are the Traditions of which S. Basil disputeth, namely of Rituall Traditions.

[Listen a little more, and you shall heare him declare, that Reply pag. 144 Basil. c. 27▪ The Doctrines, & Constitutions of the Church, s [...]me of them we have out of the written word, & some others we receive by the secret & hidden Tradition of the Apostles; & both have e­quall f [...]ree unto Godlinesse: neither can any man, that hath the least sight in the things of the Church, contradict any of these. For if we goe about to reject such customes as are not delivered by writing, accounting them to be of little force, we shall una­wares da [...]age the Gospell very much, and bring the preach­ing thereof unto a bare name of words. Neither are we content with such things onely, as the Apostles or the Gospell doth ex­presse, but we say many things both before consecration, and af­ter, of great avayle for that Mysterie, which we have received by Tradition without writing.]

What a Bull-head is this? to confound [...], and [...], Constitutions, and Doctrines, as if they were the same, whereas they differ very much. S. Basil in the sub­sequent words distinguisheth them, saying; [...]. Idem ibid. Constitution is one thing, Doctrin is another thing. Constitutions are the rit [...] customes, decrees, or ceremonies of the Church, so [...] is translated a Luc. [...]. 1. d [...]cre [...]: and [...] [...]phes. [...]. 15 [...] ordinances. Doctrines are the points of salvation, perpetuall and not changeable, [Page 110] as the Ceremonies are. And in the very words alleadged S. Basil distinguisheth them, for he saith not, Ʋnwritten Traditions are Gospell; but If we reject them, and account them of no force, we may da [...]age the Gospell, and bring Preaching to a bare name. We should soone see this, if there were no Ecclesiasticall orders. What kinde of prayers, or prea­ching, or administration of the Sacraments would there be, if every man might be his own carver in these things? Surely there would be a Babell of confusion, Quot capita, tot placita. The Iesuite in favour of his cause corruptly translath S. Basil in this manner. [...], &c. The Doctrines and Insti­tutions which are preached in the Church, some of them wee have out of the written word, and some out of the Tradition of the Apostles. Whereas S. Basil is thus to be translated, The Institutions and Doctrines which are preserved in the Church, these (that is the Doctrines) wee have out of the written word: those (that is the Institutions) we have by the Tradi­tion of the Apostles. So that the doctrine of S. Bas [...]l in this differeth nothing from our doctrine; That the unwritten things, which come by Tradition, are the rites, ceremo­nies, or institutions which are preserved in the Church; (of which sort he reckoneth these, Signeing with the crosse: praying towards the East: standing in prayer betweene Easter and Pentecost: thri [...]e dipping of the party baptised: a certaine forme of prayer both before, and after consecration) These, we confesse, are not written, but they all are Rituall Traditi­ons, and belong not to our controversie. The Doctrines (of which we dispute) are taken out of the written word; this is the doctrine of S. Ba [...]il, to which wee su [...]scribe. There is one thing in that of S. Ba [...]il which he uttered un­advisedly, That both the Institutions and Doctrines had e­quall force unto Godlinesse. But we must consider, that S. Ba [...]il being in the heat of disputation in defence of these orders of the Church spake thus [...]; but after being in more coole blood he speaketh like himselfe [...] for having shewed that some things are given by [Page 111] word of mouth, he sheweth that those were not necessary things, saying; [...] &c. Idem in R [...]ul. co [...] ­tract. can. 1. Concerning th [...]se things which are given without writings the Apostle Paul hath given [...] this rule. All things are lawfull, but all things are not expedient. We deny not the lawfull use of Ecclesiasticall ordinances: but that they should be so expedient, as to be of equall force unto Godlinesse with the writen Doctrines, this is denyed not onely by us, but even by the wisest Papists themselves. And in the practise of the Roman Church many of the un­written constitutions, of which Basil speaketh, are not observed; as, Durand: de ritib. Eccl. l. 1. cap. 3. praying standing to the East; and Catech: Rom. de Baptis. The thrise dipping of the party baptised. This omission Bellat. de ver­bo non script: l. 4. c. 7. Bellar [...] ex­cuseth by distinguishing the observation of them from the first Institution of them. And if they be not necessary for our observation, how can they be of equall force unto God­linesse.

[At last S. Ba [...]il concludeth thus. Idem ibid, The day would, fayle Reply p. 144. me, if I should take upon me to number up all the unwritten mysteries of the Church. I ommit the rest. Onely I dema [...]nd in what written word have we the very profession of our faith, to bel [...]eve in the Father, and the Sonne, and the Holy Ghost?]

As for the rest we have answered. And for the profession of our faith we professe this faith, that all the points of faith contained in the Creed are taught us in the Scri­ptures. It is the confession of the Iesuite in another Pag. 146. place [As for example, the Creed the Scripture declareth plaine enough.] Vnto whose confession I might adde that of Cyrill, [...], &c. Cyril. Catech. 5 [...]. The choyse things of the whole Scripture being knit together make up the forme of our creed. And that of S. Augustine, Aug. l. 1. ad Catechum: de Symbol. The words of the Symbol [...] are seatte [...]ed in the Scriptures, and from them collected into one. So that by the profession of our faith S. Ba [...]l doth not meane the Articles of faith contained in the Creed; but that profession, or man­ner of reciteing it, which the Church required of those that were baptised, when they came to the yeares of dis­cretion: (as we require in confirmation) or else the whole [Page 112] frame, Syntaxe, and forme of words, as they are k [...]it toge­ther in the Creed. And this, we confesse, is not written ver [...]atim altogether in any one part of Scripture, but it is taken out of diverse parts of Scripture, and collected into one forme of words.

[Clement of Alexandria upon the words of the Apostle to Reply pag. 144 the Romans. c. 1. I de [...]ire to see you, that I may impart unto you some spirituall gift for your confirmation. Clem: Alex: Stro: l. 5. Such gifts a [...] these, saith Clement, could not be published openly by writing, being a Tradition, which he desired to deliver unto them being present, and not by Epistle.]

11. What spirituall gift S. Paul meaneth, he declareth in the next verse, Rom. 1. 12. That is, that I may be comforted together with you, by our mutuall faith. Comfort was that spirituall gift which he desired to impart unto them, and to receive from them: and this could not be done so well by writing, as by mutuall speech and conference. It was not to teach any unknowne unwritten doctrine unto them, for that he might have delivered unto Phebe, (the bearer of his E­pistle) and she unto them. Yea Paul professeth of them, that they were already Rom. 15. 14. filled with all knowledge. What Paul desired to impart unto them, he desired to receive the same from them: but I hope, you will not say, that Paul desired to bee taught any unwritten Tradition by them.

[Eusebius also telleth us, Euseb. [...] 1. de demo [...]str. E­vang. c. [...]. That the Disciples of our Lord Reply pag. 14 [...]. commended unto the faithfull such things as they learned of their Master, partly by writing, and partly without writing. And therefore Idem co [...]t: Mar [...]: Epis [...]. Ancyran. The Church from one end of the world unto an other, confirmeth her doctrine, by testimo [...]es out of the Scri­ptures, and by unwritten Tradition.]

12. I tell you, that Eusebius, by such things as were deli­vered without writing, meaneth not s [...]ch things as were doctrinall; for he commendeth [...] in 1. Ti [...]. 3. Consta [...]tine his good ad­monitions given to the Councell of Nice, (amongst which Theod [...]ret relateth this for one) Theod [...]r. l. 1. cap. 7. Consult onely with the [Page 113] Scriptures, which doe fully instruct [...] in such things. Other things, such as were Rituall, might be commended with­out writing. Neither doth E [...]s [...]bius say, That such things were delivered to the Faithfull without writing: Illis autem qui animas ad­huc affectibus obnoxias gere­bant, curatio­nis (que) indigentes, tradidisse, quae ijs con [...]e­nire a [...]bitra­bantur, id (que) partim [...], partim sine li­teris. Euseb. ibid. But unto those, whose soules were as yet misled by their affections, and stood in need of curing, they delivered those things, which they judged fit for them, partly by writing, partly without wri­ting. Now if they were delivered unto such as were not perfect, but carryed away with the storme of their affe­ctions, how can they bee unwritten Traditions.? For according to your Doctrine, unwritten Traditions, by reason of the dignitie of such great mysteries, were not delivered by the Apostles unto such as were un­sound, and wavering; but unto them that were sound, stayed, perfect, and faithfull. It is true, that the faith was delivered by the Apostles in a diverse manner accor­ding to the capacitie of their hearers; Sometimes more accurately, and sometimes more plainely; Sometimes more breifly, and sometimes more fully: but the same points of faith were still delivered unto all, both by wri­ting and without writing.

The Iesuite in favour of his cause; falsely translateth that other testimony of Eusebius. Thus it is to be englished; Ecclesia ex divinis Scriptu­ris testimoni [...], ex non scripta Traditione confirma [...]. The Church confirmeth the testimonies of Scripture by un­written Tradition.

Howsoever it be translated, it maketh no more for un­written Traditions, then it doth for the writings of the Fathers, and of the Heathen themselves, because the Church confirmeth her doctrine by the testimonies of the Fathers, and likewise of the Heathen. This inference is as sound; S. Paul▪ confirmed his doctrine by the testimonies of Heathen Poets, and so the Church confir­meth her doctrine by the writings of the Heathens, therefore those Poets, and those heathenish writings are the word of God, and are to be compared with the writ­ten Word; this inference ( [...]) is as [...]ound as this, [Page 114] The Church confirmeth the testimonies of Scripture by un­written Tradition; or the Church confirmeth her doctrine by unwritten Tradition, therefore unwritten Traditions are as sure as Scripture, and are to be compared with it. The proofe is not alwayes to bee compared with the thing proved. In this present controversie (as in all others) we make use of the writings of the Fathers, and of other helpes; yet we give the honour of the day unto the Scri­ptures, they must make the onset; they are infallible, and are sufficient for the finall determination of all questions of faith. yet the field being fought, and the enemie van­quished, ex superabundanti, wee make use of the Tradition of the Church, of the writings of the Fathers, and of other helpes rather ad pompam, then ad pugnam, for our greater glory, and your greater confusion.

[S. Epiphanius. Epiphan. hae­res 69. The Father is uncreate, and unbe­gotten: Reply pag. 145 but where is this saying written? So the word Coessentiall, or Consubstantiall is not written. And Idem. haeres. 75. God hath taught us both by Holy Scripture, and also by Tradition.]

13. In the stateing of this Question we allowed unto the Church the delivery of wholesome words according to the Doctrine contained in the Scripture; So that wee di­spute not against unwritten words, but against unwritten Doctrines. And though these wordes, Ʋnbegotten, Co­essentiall, &c. are not written, yet the Doctrine signifi­ed by them is written in other wordes, as wee have Sect. 4. Di­vis. 12. formerly declared. This is a doctrine taught us both by holy Scripture, and by Tradition. By Tradition, that is, by the preaching of Gods word, by which (we confesse) God teacheth us, and not by writing onely. This onely concerneth [...]dum tradend [...], the manner of delivery; but the Question is de re tradi [...]â, of the matter delivered, whether God by Tradition hath taught us any unwritten Doctrines?

The Iesuite playeth [...]ack on both sides, now again [...] [Page 115] he leaveth his assayling us by the Fathers, and return­eth againe to answere the Fathers objected against him, like a tired lade hee desireth to [...]hange his pace, and yet is neither good at trot, or amble. The holy Scripture, Answer. saith S. Cyril. l. 7. cont. lu [...]an: Cyrill of Alexandria, is sufficient to make them which are brought up in it wise, and most approved, and fur­nished with sufficient understanding. And [...]gaine, That which the holy Scripture hath not said, by what meanes should wee receive and account it among those things that be true?

[S. Cyrill, as the rest of the Fathers, under the Reply pag. 145 name of Scripture comprehend [...]th alwayes unwritten Tra­ditions.]

14. Surely the Seas made his braines adle, he went farre to sucke a Bull, and here is a Bull indeed. He may aswell s [...], by a man is meant a bull, or under a man is compre­hended a bull, as to say, under Scripture the Faibers al­wayes comprehended unwritten Traditions. Tradition is oft taken for Scripture, but the Scripture is never taken for unwritten Traditions: they are as like as light and dark­nesse. This is as good non-sense, as the Roman Catholick Church. And this, saith he, appeareth by [Cyrils exhortari­on, Cyril. ho. [...]. Heortast. Lay up in the inward closet of thy heart the Tradition of the Church, as a certaine Treasure, lay hold on such actions as are acceptable unto God.] Call you this an evident proofe? It is an evident proofe that your assertion is false, seeing you can bring no better a proofe for it. Here is no men­tion of Scripture, nor of Traditions, nor of unwritten, how then doth this prove, that under Scripture Cyrill compre­hendeth unwritten Traditions? I know the word Tradition may be taken for Scripture: but under Scripture to compre­hend unwritten Traditions, is as usuall with the Fathers, as truth is with the Iesuite.

In Theodoret we meet with these kinde of speeches. Theodor. dialog. 1. By the Answer. Scripture alone am I perswaded: Idem in Ge­nes. q 45. we ought not to seeke those things which are passed in silence; but rest in the things which are written.

[Page 116] [Vnwritten Traditions are not passed in silence by the Reply pag. 145. Scripture, neither [...]ought you to gainsay them, if you wilbe perswaded by the Scripture. And truely we may not doubt of the meaning of Theodoret, if wee note well what hee record­eth in his Historie: to wit, that the Fathers of the Nicen Councell condemned the Arians by unwritten Tradition.]

15. As unwritten Traditions are not Scripture, so they are not contained in Scripture. I confesse the Scripture doth not passe them in silence, no more then it doth Iuda [...], but it is to condemne them. The Scripture doth con­taine some Traditions, such are written Traditions; and such was the Tradition established in the Councell of Nice, against which the Arians disputed. This Iesuite hath gathered his basket of scraps from Bellarmines full table, out of whom hee might have learned to cite the place, aswell as the words. The words are these Theodor. l. 1. c. 1. By un­written words (yet some bookes reade it, by written words) pio [...]sly understood they were condemned. It is not materiall how we reade it, either by written words, or by un­written words, for our Question is not of unwritten words, but of unwritten Doctrines. The unwritten words were Coessentiall, or Consubstantiall; which words though they are not written letter for letter in Scripture; yet the Do­ctrine signified by those words is written in other words as we have oft showed, and once more will make it ap­peare. Athanasius was one of the Nic [...]n [...] Councell, and the wordes cited out of Theodoret, are taken out of Athanas in Epistol. ad Afros. Athanasius, and yet the Iesuite hath pag: 119. formerly de­clared unto us the judgement of this holy Father, That the Scriptures are sufficient for the discovery of this truth, that Christ is God. So that by the opinion of this ho­ly Father, the Arians might be condemned by Scripture, aswell as by unwritten words; the wordes being unwrit­ten, and yet the doctrine written. Theodoret in the same Chapter cited by the Iesuite addeth this out of Athanasi­ [...], that they of that famous Councell, Gathered testimonies [Page 117] out of the Scriptures, and by them condemned the Arians. Adde unto this the grave oration which the great & lear­ned Emperour Cons [...]antine made in that Councel, in which he concludeth with this exhortation, unto which they all yeelded, [...]. Theodor. l. 1. c 7. Let us resolve the things in question by the divine Scriptures.

In those things, saith S. August. de doct. Christian. l. [...]. c. 9. Reply pag. 146. Augustine, which are plainely laid down [...] in the Scriptures, all those things are found which ap­pert [...]ine to faith and direction of life.

[Can you inferre therefore that Traditions are not necessa­ry? Answer. and may you not inferre also that therefore your Doctrines deduced by sound inferences are as needlesse? S. Augustine speaketh in this place not of all and every point in parti­cular; but onely of such points as are generally necessary for every one to know, as the Creed, the ten Commandements, and the like.]

16. Vnwritten Traditions and sound inferences differ as much as truth and errour; sound Inferences are plainly, though not expressely word for word contained in the Scriptures: but for unwritten Traditions there is neither plaine nor expresse warrant in them. You declare S. Augu­stines meaning contrary to his minde; hee speaketh of all things, you of some things appertaining to all persons: hee speaketh of the Scripture, that in some places it is plaine, in other places obscure, you of points of faith, which are necessary for some, but no [...] for every one to know: he saith in the plaine places all things that appertaine to faith are l [...]ide downe, you say, all plaine points of faith are laide downe in Scripture. Is there not a plaine difference be­tweene your interpretation, and S. Augustines text? Wee know that there are some things necessary, & some things not necessary to be knowne. Whosoever will be saved, saith Athanasius in his Creed (which is sung in your Church) it is necessary that he holde the Cutholicks faith. Other things there are which are not necessary. Athanas. ad. Scrap. We must know that God i [...], and that be is a rewarder: but how, wee neede not know, [Page 118] saith the same Father. And S. Augustine (writing of the Question, how the soule becommeth tainted with origi­nal [...] sinne) saith, Credo eti [...]m divinorum [...] ­loq [...]oru [...] cla­ris [...]im [...] autho­rit [...] esset, si [...]o [...]o ill [...] sine dispendio pro­miss [...] saluti [...] ignorare [...]on poss [...]. August. l. [...]. de peccat. merit. c. ultimo I beleeve that the Scriptur [...] would [...]ikewise declare this plainely, if it were a thing of which a man could not be ignorant without the lesse of salva [...]i [...]. But this do­ctrine was never knowne to S. Augustine, neither doe wee receive it, That there should bee paints of faith which are necessary for all, and those should bee contai­ned in the Scriptures; and that there are points of faith not necessary for all, but onely for some, and those should not bee laide downe in the Scripture. [...]phes. 4. 5: There is one Lord, one faith, one baptisme. As one Lord of Priest and people, and one baptisme for all, so but one faith for all; even an Verse 1 [...]. unity of faith for Pasters, Teachers, and for the Saints. How can this faith be Catholicke, if the same faith be not necessary for all? his onely answer must be this, That unwritten Traditions are no part of the Ca­tholicke faith, & that they are not generally necessary for all to know, if they were they would bee found among those things which are plainly laid downe in Scripture. Vna fide [...], quia unum & idem creditur à [...]unctis fide­libus, unde ca­tholicadi [...]tur. Aquin. in E­phes. 4. There is one faith, saith Aquinas, because one and the same thing is beleeved of all the faithfull; and therefore it is [...]alled Catho­lick [...]. There is no specificall, but only a graduall difference betweene the faith and knowledge required of the Priest and of the people: and the Scripture maketh both the man of God, and a godly man perfect, and thoroughly furni­shed to every good worke. This answer of the Iesuite is not unlike that answer made by a Chaplia of B [...]shop B [...] ­ners, unto the Martyr Ha [...]kes, Fox his Acts. pag. 1586. That the Scriptures are sufficient for salvation, but not for instruction. And I answere as the Martyr did, God send [...]e the salvation, and you the instruction. If in the things plainely laide downe in Scri­pture all things are found which are generally necessary for every one to know; why then doe you teach, That it is not found in S [...]ripture, that the pag. 116▪ pag. 118. Father is unb [...]g [...]tt [...]n: that the S [...]nne is [...]onsubst an [...]iall with the Father; and [Page 119] that the Holy Ghest is to bee [...]red and w [...]rshipped [...] pag. 143. God: Are not these things generally necessary for all to know?

Againe, August. l. de Pastor. c. 11. Whatsoever you he are from the holy Scriptures, Answer. let that savour well unto you; whats [...]ever is without them, re­ [...]se, l [...]st you wander in a cloud.

[Your meaning was not sure to hurt as by these saying [...] Reply p. 14 [...]. of S. Augustine, seeing you bring them to so little pur­pose: for S. Augustine was so farre from thinking the Tra­ditions of the Church to be without Scripture, that he assu [...]eth [...] to [...] [...] [...]try truth of Scripture, when we doe that which [...] pl [...]sing to the Church.]

17. It is true, our meaning is not to [...]urt you, but to [...] your madnesse, if it may be healed; if not, it is to litle purpose for your benefite. It is no wonder to see this [...]ly Iesuite wander in a [...]ud, embrac [...]ing a cloud in stead of [...]nno, following after an Igui [...] fat [...]u [...] for the light of Gods Word, forsaking the beaten pathe of Gods Commaundements, to follow the doubtfull track of humane Traditions, not refusing those things which are not written.

It is the duety of the Church to teach no unwrit­ten [...]o [...]trinall Traditions, but onely to teach such Doctrines as the Scripture teacheth her: and as long as the Church performeth her duety, so long the Scripture willeth us to heare her. But what if any Church (though once never so famous) fayle in her duety, and holde untruthes against the Scripture, doe wee then holde the truth of the Scripture when wee doe that which now pleaseth such a Church? In this thing, saith S. Augustine, wee holde the tr [...]eth of the Scripture, when wee doe that which now plea­seth the universall Church. He saith not In all things, but in this thing: and this thing was no unwritten, but a w [...]itten Doctrine: to wit, the Doctrine of [...]baptisa­tion established by the Church out of the Scripture. [Page 120] He saith, which now pleas [...]th; hee saith not, which Al­wayes pleas [...]th the Church. S. Augustine speaketh of the Ʋniversall Church; but the Iesuite of the Roman Church, for no Church else holdeth unwritten Tra­ditions.

And in an other place: August. epist [...] 4 [...]. All those things which in times Answer. past our A [...]cestors have mentioned to bee done toward mankinde, and have delivered unto us all those things also which we see, and doe deliver unto our [...]osterity, so fa [...]r [...] as they apportain [...] to the seeking and maintaining of true Religi­on, the holy Scriptures have not passed in silence▪

[He pauseth not where you breake off his sp [...]h, but proce [...] ­deth Reply p. 147. to declare that be treated onely of Prophecies, and Predi­ctions, which are all fulfilled according as they are laid downe in the Scriptures. And could you wrong S. Augustine so unconscionably, as to teach, that has therefore al [...]wed [...] thing to appertaine to the seeking and maintaining of tru [...] Religion, but what the holy Scripture hath not passed in s [...] ­l [...]e?]

18. The former part of S. Augustines wordes, Th [...]se things which our A [...]cestors in times past have mantianed to be done toward mankinde, may be understood of Prophecies and Predictions: but the latter part, All th [...]se things also which we see and doe declare unto our posterity &c. can by no meanes be so understood; for S. Augustine was no Prophet, neither are wee Prophets to deliver predictions to the posterity to come; but as it was his, so it is our of­fice to declare the writings of the Prophets, and Apostles, and to deliver the doctrines contained in them. And al­though we were Prophets to deliver Predictions of our owne, yet how can wee say, The Scripture hath not passed them in silence? We hate those Anabaptistical Revelations, and all your Papisticall Traditions; & we desire to follow the practise of S. Augustine, not To deliver unto others those things [...] points of Religion, which the Scripture hath passed in silence.

[Page 121] 19. And thus we have discovered the silly shifts, & grosse dunsery of an ignorant Iesuite in answering of the Fathers, who (for all his tampering with them) will not be perswa­ded to alter their verdict; but find him, and all such Tradi­tion-mongers, guilty of treason, for coyning new Articles of faith, such as have not the seale of the living God, name­ly the authority of holy Scripture to make them current in the Church. And as the petty Iury have given their ver­dict against them, so the grand Iury (consisting of 318. Fa­thers in the first generall Councell of Nice) have condem­ned them, for in the name of all the rest E [...]sehi [...] Pam­phili delivereth this; Gela [...]. Cy [...]i­con: Act. Conc. Nic: part. 2^d•. c. 19. as it is cited by the most learned Answe­rer in his re­printed An­swere. The things that are not written, nei­ther thinke upon, nor inquire after.

The Iesuite, knowing full well that his answere to the testimonies of the Fathers will not give content to an in­different Reader, (for the truth is they are [...]nanswerable) leaveth againe his answering, and observing no order or method, but onely heaping up a number of Sayings, he be­taketh himselfe againe to the objecting of the Fathers a­gainst us.

[And first for S. Augustine all the world acknowledgeth Reply pag. 147 that he standeth for our Doctrine; out of whom we will heape a number of saying [...] here together.

20. If by the world you meane (as you doe by the Church) the Roman universall world, I doubt not but you may have witnesses enough to sweare it: but what neede we witnesses when we may heare himselfe speake? You promise an heape, and a number of his sayings; but I be­leeve by the time that we have sisted your heape, and cast up your number, we shall finde nothing in your heape but [...]haffe, and in your number onely Cyphers. And I hope e­very judicious Reader will preferre those three direct testimonies objected against you before your Bakers douzen of impertinent testimonies objected against us.

The 1. is against Maximi [...] the Arian, [where hast thou ever [Page 122] read that God the Father is unbegotten?] To this we have Se [...]t. [...]. Di [...]. [...] for [...]erly answered, and answere so againe, though this forme of words, God the Father is unbeg [...]tten, be not writ­ten; yet the same Doctrine is written in other words. And our Question is not of unwritten words, but of unwritten Doctrines.

The second is against the D [...]atists [Many things are not [...]ound in the writings of the Apostles, but were delivered by them without writing. For whatsoever the Church doth hold, if i [...] b [...] not [...]ound ordained by some Counc [...]ll, it is beleeved to be a Tradition of the Apostles.] This is likewise Sect. 2. Div. [...]. former­ly answered, and so we answere againe, that many things are not found expressely written in the writings of the A­postles, and yet by [...]ound ins [...]rence they may be deduced from those things that are written, & such things we call written Traditions, because they are all one with those things that be expressely written. As for example, Whe­ther Children shalbe baptised or no? Or whether the ba­ptised by Heretickes shalbe rebaptised or no? We read no expresse commandement, nor evident practise either way; yet by sound consequence these points may be de­termined out of the Scripture. And of this in this testimo­ny S. Augustine disputeth against the D [...]atists. Reply pag. 14 [...]

The third is against the Non-conformists [Aug: Epist. [...] ad Casul. In th [...]se things whereof the Scripture hath delive [...] [...], the [...] of Gods people, and the [...] of our A [...]est [...]r [...] are to be held for a law.] In this he disputeth of the rites, customes, or constitutions of the Church, and specially of the Saturdayes fast; concerning which in the same Epistle [...]e giveth this advice. Let the [...]aith of the univers [...]ll Church [...] one, al [...]hough the unity of faith be [...]nded upon with di­verse observations, by the [...] th [...] which is true in the faith is [...] way [...]. Here he distinguisheth these obser­vations of the Church from [...]th; [...]ith is one, they are di­verse: they are not of faith, but attend upon faith. So that they are to bee held for [...], yet not for the law of faith, [Page 123] which is of divine [...]ight, universall, and bindeth all: but as the law of man, which is but of humane right, parti­cular to some places like the Law of G [...]all kinde, and bindeth not all like the by-l [...]wes of a Corporation.

The fourth testimony which he citeth out of Augustine I finde it in his 118. Epistle, and it is Sect 2. Div. 6. formerly answered. [Aug: ad In­quisit. la [...]a [...]: l. 1. c. 1; All those things which we hold without writing, onely by unwritten Tradition, were commended, and ordained, either by the Apostles themselves, or by generall Councells.] All such things are not Doctrinall, but Rituall Traditions: not points of faith, but orders and constitutions for the Church. This appeareth both by the words all [...]adged, and by the subsequent words in the same Epistle. Wee see in the words alleadged S. Augustine cannot well tell upon whom to father such things; but he leaveth it doubtfull: it may be they were from the Apostles, and it may be they were ordained first of all by generall Co [...]lls. But all points of faith are elder then the eldest Councell. The Ie­suite himselfe telleth us out of A [...]hanasius, Pag. 140. It is not n [...]w­ [...]dayes that our faith received its beginning, but it is derived from the Lord himselfe. And Athanasius himselfe was one of the first generall Councell. That of Gerson i [...] most c [...]r­taine, Nec Papa, ne [...] generale Con­cilium potest facere aliquid esse de side, quod antè, non [...]u [...]t. Gerson. part: 1: de err. cir [...]a p [...]aecept. Non Occides. Neither the P [...]p [...], [...]or any generall Councell can make that to be a point of faith, which was not so before. And in the words immediately following S. Augustine declareth what such things were as were delivered without wri­ting, As the Passion, re [...]rection, and ascens [...] of our Lord, and the desc [...]nsion of the holy Ghost are y [...]rely solemnely ce­lebrated. These Feast [...] put us in minde of greater things, but the Feasts themselves a [...] to be accounted but as rites; and ordinances belonging to the Church.

The fif [...] is against the Do [...]atists, and it is like wise Sect. 4. Div. [...] for­merly answered. [The Apostles have not comman [...]ded any thing in this poin [...], but that custom [...] which was opposed unto Cyprian, must be held to have taken its originall from their Tradition.] The point of rebaptization is the point of [Page 124] which he disp [...]teth, concerning which we oft declared the judgment of S. Augustin [...] to be this, that the Apostles expressely commaunded nothing in this point, and yet that this point may be determined by sound inference out of the holy Scripture.

The sixt is this [He would not beleeve the Gospell it selfe, but that the authority of the Church moved him.] The summe of our former Sect. [...]. Div. 2 answere unto this is this. S. Augustine spake this of the time when he was a Manichee, but after his conversion he maketh a better confession. He speak­eth of the primitive Church, not of the now Roman Church. That power which he ascribeth unto the Church is to be a mover to perswade us to beleeve: not to be a law-giver to coyne Articles of our beleefe.

The 7^th is likewise Sect. 4. Div. 8 answered. [Although we have no certaine example hereof out of Scripture, yet we hold the truth of the Scripture in this thing, when wee doe that which now pleaseth the universall Church.] The Example which is sought for, is an example how those were received when they returned to the Church who were baptised by Here­tickes, whether they were rebaptised or no? We confesse the Scripture giveth no example how they were received; but none can inferre, because the Scripture containeth not an example in this point, therefore it containeth not the Doctrine of this point.

The 8^th is likewise Sect: 2. Div. [...] formerly answered. [This neither thou nor I can fi [...]de plainly, and evidently in the Scripture.] This is against the D [...]natists in the same point; and I re­turne the same answere. This, that is, an example of this how they were received into the Church that were bapti­sed by the Heretickes, neither thou nor I can finde in Scri­pture. Yea we confesse the point of Doctrine is not writ­ten plainely, evidently, and expressely, word for word; but by sound consequence it is deduced from the Scri­pture.

And now let the understanding Reader judge of the [Page 125] reason that moved the Iesuite to object all those testimo­ni [...]s which were formerly answered; surely it was onely to make his promise good, to heape up a number without any regard of their nature. He mustereth his testimoni [...]s, as some Captaines, when their companies are not full, mu­ster their Souldiours, presenting some of them three or foure times over.

The 9^th is this. [Aug. l. [...]. cont. Crese. [...]. I receive not that which Cyprian held, be­cause Reply p. 14 [...]. it is not received by the Church.] And I receive not that which is held by the Iesuite, because it is not received by S. Augustine. Doe I therefore hold unwritten Traditi­ons? Cyprian held rebaptization: Augustine held the contra­ry, and confuteth him by the authority of the Church: but doth the use of one meanes exclude the power of ano­ther? Because he confuted him by the authoritie of the Church, could he not therefore confute him by the autho­rity of Scripture? Cyprian would have this question to be tried by the Scripture; Cyp [...]ian. epist 74. ad Pom­p [...]ium. whence, saith he, is this Tradition? Is is descended from the authoritie of our Lord, and the Go­spell, or doth it come from the Acts or Epistles of the Apo­stles? And a little after, Let us goe to the fountaine, to the Evangelicall and Apostolicall Tradition. This is so evi­dent that Bellarmine confesseth, Bellar de ver­bo non script. l. 4. c. 8. He speaketh of the Scri­pture. And S. Augustin approveth of his admonition Aug. de bapt. cont. Donat. l. 5. c. 26. That which Cyprian admonisheth us, That we should have recourse to the fountaine, to wit, to the Apostolicall Tradition, that is best, and ought to be done. So that in S. Augustines judgment this point may be determined by the Scriptures. He ac­counted the testimonie of the Church one good meanes, but the testimony of the Scripture the best meanes, to judge it by.

The 10^th is this. [Aug. in Psal. 57. The truth surely harboureth in the belly Reply p. 148. of the Church.] The truth is, while Christ is the head and husband of the Church truth must needs harbour in the belly of that Church: but if Antichrist become the head & husband of a Church truth cannot harbour in the belly of [Page 126] that Church. The man of sinne, the Sonne of perdition, doth set as God in the Roman Church which was once [...] The [...]. Thes. 1. 4. temple of God. He equalizeth all his Decrees, and his Cathe­drall voyce with the voyce of God sounding in the Scri­ptures. She was along while like a woman sicke of a tim­pany, or some swelling disease, and at length brought forth a monster, Nec Deus es, nec homo, qua­si nevter es in­ter utru [...] (que) Clemen: proem: in Glos. Neither God, nor man, but a nevter be­tweene both. And this monster is the Father of this mon­strous doctrine of unwritten Traditions.

The 11^th followeth. [Aug. epist. 56 The whole height of authority, and light of reason for the reparation of mankinde, consisteth Reply. only in the saving name of Christ, & in his one onely Church.] As we give unto God the things which are Gods, so to the Church the power belonging to her; that is, the su­preame power and absolute authority unto God [...] ▪ and un­der God a subordinate power and ministeriall authorit [...] unto the Church. And this is all which S. Augustin [...] meaneth.

He addeth the 12^th [Aug: cont. Faus [...]: Manich: l. 11. c. 2. Thou seest of how great forc [...] in Reply p. 149. th [...] matter the authoritie of the Catholicke Church is, which by the orderly succession of Bishops, from the most assured soa [...] of the Apostles unto these our dayes, and by the consent of so many nations and people is confirmed.] As in all things wee give due respect unto the authoritie of the Catholicke Church, so likewise we doe in this point, of which S. Au­gustine speaketh, which is of the truth of holy Scripture, that it is the word of God. We confesse, the authority of the Catholicke Church is of great f [...]rce to confirme our faith in beleeving which is the Scripture, and what is the true meaning of it: yet her authority extendeth not it selfe so farre, as to adde unwritten Traditions to the Scripture, or to give any other interpretation of the Scriptures then is contained in them. Her authority is one meanes, but no [...] the onely meanes, to confirme this point; for in the same place S. Augustine sheweth that there are other meanes likewise, as Searching into other copies of the Scripture, and [Page 127] comparing the copies with the originall. And yet this is no­thing to the Roman Church, it is not the Catholicke Church: in it there is no orderly successio [...]; if there be, it is not from the most assured seats of the Apostles, but from a doubtfull seat of an Apostle: in it the consent of nations and people is not to be heard, but onely the voyce of the Pope is to be regarded.

And to make up his Bakers douzen hee concludeth with this.

[Aug. cont. Iul: Pelag. l. 2. cap. 1. It is necessary that all Christian people preferre the judg­ment Reply pag. 149 and testimonies of holy Fathers before your Novelties, and choose rather to adheare unto them, then unto you.] I should but slander you with an action of truth, if I should say, Popery is a Novelty: Vnwritten Traditions are novel­ties. We have ever preferred the testimonies and judge­ments of holy Fathers before such Novelties, and if wee will adheare unto them, we cannot adheare unto unwrit­ten Traditions. You preferre Novelties before the judge­ments and testimonies of the holy Fathers. The Popes Ca­thedrall voyce is preferred before the judgements and te­stimonies of all Councels, and holy Fathers, and this is a Noveltie never heard of untill it was hatcht of late (no [...] much aboue an 100. yeares since) in the Lateran Councell. Melch: Canus Ioc: theolog. l. [...]. c. 5. In generall Councels, saith a flatterer of the Pope, matters are not to be judged by the number of suffrages, but by the weight. Pondus autem dat summi Pontific is authoritas. but the authority of the Pope maketh up the weight. So that among the Fathers, and in Councells, hee hath not onely a negative voyce, to stop that which they conclude, but e­ven a divine voyce farre transcendent aboue them all. As Pharaohs leane kine eat up the fat, so hath he eaten up the authoritie of Church, and Fathers. And as Iacke Cad [...] would have all written law banished that the law might proceede out of his mouth, even so dealeth the Pope.

Thus we have sifted your [...]eap [...] and finde it but chaffe, and cast up your number and finde it nothing but cyphers. [Page 128] The testimonies are weapons whereby Heretickes and Schismaticks, such as deny the true doctrine of the Church, may be wounded and put to flight: but unto us, who de­fend S. Augustines doctrine, they are defensive, and not of­fensive. And if dropping of testimonies out of S. Augu­stine might beare away the bell, I dare hazard the game upon it to drop three for one: but I dare not take that li­berty unto my selfe (as the Iesuite doth) to be both Re­spondent, and Opponent, least I should be censured for gresling from the right rule of answering: wherefore I tie my selfe to answer those testimonies which follow.

[Chrysol. ser. [...]5. S. Peter Chrysologus. A Christian minde knoweth not Reply p. 149. how to dispute against such things as are strengthned by the Tradition of the Fathers.]

21. The same Christian minde is in us, for we dispute not against such things. Chrysologus his sermon was upon that text of S. Iohn, Ioh. [...] 1. There was a Feast of the Iewes. This gave him occasion to discourse of holy dayes, and specially of such fistivall dayes as were strengthned by the tradition of the Fathers, and long continuance. These we account as ordinances of the Church, and give that respect unto them as is due; but we dare not give them that authoritie which belongeth to the word of God, as to be points of Reply p. 149. faith, or necessary doctrines.

[S. Leo affirmeth, Leo serm [...] Th [...]t true learning doth acknowledge, and piety doth embrace that, which Tradition hath long since d [...]creed, and custome hath established. Leo de Iejun Pentecost. Neither is it to bee doubted but whatsoever is observed by the Christian people comm [...]th by divine Tradition.]

22. In both these places Leo writeth of Rituall Tradi­tions, as of set dayes of fasting; concerning which we con­fesse wi [...]h S. Augustine, [...]ceptum esse Iejunium; q [...]bus autem diebus non o­porte [...] [...]ejunare & q [...]b [...]o por­te [...], praece, to Domini vel A­postolor [...]m no [...]n [...]enio de [...] Aug. c [...]st [...]. ad Casul. Th [...] the duty of fasting is comman. ded; but on what dayes we must fast, and when we must not fast, we finde n [...]t this determined by pr [...]cept of the Lord, nor of his Ap [...]stl [...]s. What then shall we d [...] in this case? May wee conte [...]e the ob [...]ervance of a [...]y fasting day? No, for if we [Page 129] live in such a place, where such dayes are by tradition de­creed, and by custome established, it is our duty to obey au­thority in such a case. Remembring alwayes to distin­guish these customes (as Leo there calleth them) from Gods commandements. And if Leo spake any thing hyper­bolically concerning such Rituall Traditions, we doe ex­cuse him because having taken upon him to defend them, he strained his wits to finde out arguments to commend them. He maketh no difference betweene Divine & Apo­stolicall Traditions, & wholly taketh away all Eccle [...]iastical Traditions; whereby he overthroweth that knowne divi­sion of Traditions into Divine, Apostolicall, & Ecclesiasti­call, our Adversaries have need to excuse him in this.

The two subsequent testimonies (the one of Chrys [...] ­stome, the other of Epiphantus) being Chryso [...]. Sect 3. Divis. a [...] Epiphan. Sect. 2. Divis. [...]1. already answered, I proceede to that which hee objecteth out of Epiphanius, concerning the custome of praying for the dead at the time of administration of the divine mysteries. [Epiphan h [...] ­res. 76. It is hae­res. 7 [...]. The Reply p. 149. Church performeth this necessarily, having received it by Tra­dition from the Fathers: and who may dissolve the ordinance of his mother, or the Law of his Father? God the Father, the Sonne, and the Holy Ghost hath t [...]ught both in the Scriptures, & without writing & the Church our mother hath inviolable statutes laide up in her, which may not be broken.]

23. The m [...]aning of Epiphanius in this place is most evidently declared by the most learned Prim [...]te in his pag. 23 [...]. Answer. Such prayers for the dead as were generally u­sed by the Primitive Church, want not the testimony of the Scripture to consirme the lawfulnes of thē. As S. Paul prayed for O [...]esiph [...]rus while he was alive, so may we pray for him being dead, 2. Tim. 1. 18. The Lord grant unto him that he may finde mercy of the Lord in that day. But such prayers as are used by our Adversaries for the dead, are not war [...]anted by Scri [...]ture, nor by the Tradition of the Church. Not by Scriptures, because this is one of their unwrittē Traditiōs. Not by the Tradition of the Church, because the Primitive [Page 130] Church denyed Purgat [...]rie, and yet held Prayer for the dead: but our Adversaries hold, Aquinas cont­gent. l. 4. c 91. That if Purgat [...]ry be not admitted, prayer for the dead is unprofitable. I need not light my candle to give light to this truth, for the light of this truth shineth as bright as the Sun in the Answer to this Ar­ticle. The doctrine how the dead may be prayed for, diffe­reth from the practice in praying for them at such a time, namely at the administring of the sacred mysteries; Epi­phanius writeth of the latter of these, & for not observing of this ordinance of the Church, hee condemneth Aerius in the words alledged, The Church doth performe this, ha­ving received it by Tradition from the Fathers, and who may dissolve, [...], the ordinance of his mother? As wee have Sect. 4. Divis. 10. shewed formerly, so here we see it againe, this pra­ctice (to pray for the dead at such a time) is placed by E­piphanius among the ordinances of the Church, and of this nature are all those things which he saith, were delivered and taught without writing. These are not the Traditions against which we bend our forces.

[Cassiodorus also readeth this less [...]n, Cassiod. In­sti [...] divin l. 1 Let us not doubt to Reply pag. 150. mount up into the height of the Scriptures by the approved ex­position of the Fathers, as it were by a certaine ladder of Ia­cobs vision.]

24. Wee have ascended so high upon the ladder of the Fathers approved expositions, that we descry the falshood of your Traditions. This ladder, saith Cassiodorus, should bring us to the sight of our Lord. But behold the Pope sit­teth on the top of this ladder, to over-turne all the expo­sitions of the Fathers, but onely such as are approved by him; yea all the Fathers, & the Scripture too hath hee put under his feet. So that whatsoever exposition he giveth of Scripture, Though it crosse the sense the Fathers gave, yet, saith Cus [...]n. ad [...]o [...] epist 7. Cus [...]nus, it must be believed, because the sense runneth with the practise, and the Scriptures follow the Church, and not the Church the Scripture. Reply p. 150.

[S. Basil perswadeth thus, Basil. h [...]. co [...]. [...]. Let the Tradition of our Lord [Page 131] terrifie thee. Our Lord himselfe hath given this less [...]n, the A­postles have preached it, the Fathers have observed it, and the Martyrs have confirmed it.]

25. That the holy Ghost is God, this is the point which S. Basil prooveth. And lest thou shouldest separate the holy Ghost from the Father & the Son, saith he, let the Tradition of our Lord terrifie thee. &c. This should terrifie the Iesuite to sin against the holy Ghost, in holding it is not written, that the holy Ghost is God. Our Lord himselfe had given this less [...]n, Iohn. 14. 26. The Apostles have preached it, & written it, 1. Iohn 5. 7. S. Basil observeth it in the words precedent by the forme of Baptisme, which is laide downe, Math. 28. 19. And all Gods Saints are ready to confirme it with their blood. He is an Arch-haereticke, & deserveth the stake ra­ther then an answer, that accoūteth it no written doctrin.

In the end he concludeth with the sayings of Basil. epist 61 Basil, and of Hormisd. e­pist. 67. Hormisda applyed unto us, that we [condemne the Do­ctrine of the Fathers; despise Apostolicall Traditions; sell the inventions of upstarts: have none of that Charitie which is commended; are so puffed up with [...]rrogancie, that we imagine that all judgement of Heave [...] and earth ought to yeeld to our opinion, that worldly wisedome detesting the glory of Christ his Crosse, domine [...]reth in the first and cheifest place.]

26. S. Paul describeth the worst of men that ever were or shalbe by these properties, [...]. Tim. 3. 3. They are false accusers, in­temperate, fierce, despisers of them that are good, Traitors &c. These are the proper markes of Iesuites, they are alwayes false accusers: & therefore it is no wonder that this detra­cting, standering, & carping Mo [...]us should accuse us thus falsely. Nero set Rome on fire, and laid the blame upon the Christians: your selves are guilty of these things, and yet lay them to our charge. This Domineering is in the first & cheifest place: the Church of Rome challengeth this pri­ [...]acie & principalitie above all places. The judgement of Heaven and earth, namely the Tradition of the Apostles, (which is contained in the Scripture) & the doctrine of the [Page 132] Fathers, must y [...]eld to her opinion. This deformed Church, not unlike a toad-stoole, all head, no body, (for the Hervae [...] de potest, Pap [...]. c. 23. Pope, saith Harvie, virtually is the whole Church) is so swollen up with arrogancy, that whatsoever interpretation he giveth of Scripture, though it crosse the sense which the Fathers gave, yet it must be beleeved, if wee will beleeve Cusan epist. 7. Cusanus. And whosoever is absolved by the Pope from Gods Law, he is safe enough with God, if we will credite Bodin. de Rep. [...]. 1. c. [...]. Bodin. The tou­ling of Bells, the sight of reliques, the forgivenes of sins, Masses for the dead, are some of the rotten wares solde by these soule-marchants; Is not this to sell the Inventions of ups [...]arts? And from your Charity good Lord deliver us.

Thus, gentle Reader, thou hast heard the verdict of the Iurie, the senselesse exceptions which the Iesuite hath ta­ken against them, all that he can say for himselfe answered and confuted; & now take upon thee the office of a Iudge: consider, consult, & give thy sentence as God shall direct thee.

SECT. VII. Of the originall of unwritten Traditions.

1. THE contrariety or diversity of any Do­ctrine frō the Doctrine of the Apostles is sufficient, as Tertul. p [...]ae­script. advers. haere [...] c. 12. Tertuslian held for the confutation of it. We have shewed, that the Doctrine of unwritten Traditions doth either crosse the verity of the Scri­ptures, and so they are contra legem: or else they crosse the perf [...]ction of them, and so are prater legem. To find out the original of all Heresies is as difficult a thing, as to find out the head of Nilus, Hic labor, hoc opus est: and yet for the more full discoverie of the falshood of this Doctrine unto your Fatherhood, the originall of it is thus found out.

If now is bee demanded in what Popes dayes the contrary [Page 133] Doctrine was brought in among Christians: I answere, that if S. Peter were ever Pope, in his dayes it was, that some Sedu­cers first laboured to bring in will worship into the Church: a­gainst whom S. Paul opposing himselfe, Coloss. 2. counteth it a sufficient argument to condemne all such inventions, that they were the commandements and doctrines of men.

[You tell us a tale of a tub, for the Traditions which wee Reply pag. 15 [...]. [...]aint [...]ine, are not commandements and doctrines of men, but delivered unto the Church by the Apostles.]

2. This is a tale of a tub, that you defend no Traditions but such as were delivered by the Apostles unto the Church. Will you be content to renounce all your Ecclesiasticall Traditions; & only to cleave unto Apostolicall Traditions? The Scriptures tell tales of your Traditions, and we have discovered them to be no better then Aesopes fables, or tales of Robin Hood.

[The Apostles words are these, Coloss. 2. [...]. Beware lest any man de­ceive Reply p. 15 [...]. you by Philosophie, according to the Tradition of men, ac­cording to the elements of this world, and not according unto Christ: In this place he treateth [...]ot of any Traditions which [...]e different from the Scriptures, but of the observation of the Ceremoniall law, which he tearmeth the Tradition of men, be­cause it was now expired by the comming of Christ. By Philo­sophi [...] hee doth not mean [...] the Philosophicall Sciences of the Schooles, but the doctrine of such as were accounted, Sages and wise among the Hebrewes. The el [...]ments are not the foure ele­ments, but the weake elements of the Iewish Religion. He spea­keth this, saith S. Hieron. Epist. ad Algas. q. 10. Hiernme, against certaine of the Iewes, who desired to bring in Iewish Ceremonies. And again. He sw [...]lleth with pride, who endeavoureth to bring in Iewish Traditions. And thus he presenteth u [...] with a masse of Iewish Traditions.]

Here is a great cry, but little wooll: much a doe to little p [...]pose about Philosophie, and the four [...] Elements with this Foolosopher. The sum of all is this. That here the Apostle speaketh of the c [...]r [...]moniall law. I confesse that the Apostle se [...]keth to weane the Colossians from the ceremoniall law, [Page 134] and to win them unto Christ. In presenting you with a messe of Iewish Traditions, we serve you with your owne souce; for this messe of Iewish Ceremonies is served up, and observed in your Church: you have digged Mose [...] out of his grave, and a great part of your Religion (as a late Reynolds against Hart. pag. 567. Writer well observeth) consisteth in Iewish Ceremo­nies. But this is not the principall thing against which the Apostle disputeth. Bellarmine denyeth your exposition, saying, Bellar. de ver­bo Dei. l. 4. c. 10. In those places of the new Testament which con­demne Traditions, they were such Tradition [...] a [...] were contra­ry to the written word. The Apostle hore cond [...]mneth Tra­ditions, and you say, They are not such as were different from the Scripture. Bellarmine giveth his reason, Because they are never called Traditions of Moses, or of the Prophets, but Traditions of men: you [...]ee; they are called Traditions of men, and yet say, they were so called, Because the ceremonies were now expired by the comming of Christ. Bellarmin [...], and this Iesuits doe both cite this place of Hi [...]rom [...], the one to prove that those Traditions were contrary; the other to prove that They differed not from the Scripture. And thus the Cardinall and the Iesu [...]te differ in their opinions, and agree like Harp and Harrow. I approve of Bellarmin [...]s rea­son, Traditions of men cannot bee said to bee Traditions of God; and though the Ceremoniall law was abolished by the comming of Christ; yet it is not therefore to bee called a Traditio [...] of men. And if that bee true, which the Iesuite pag. 159. observeth out of our English Translations, [Th [...] [...] use the word Tradition onely where the Scripture speak­eth of certaine Traditions of the Iewes, partly frivolous, partly repugnant to the Law of God.] Then the Traditions heere spoken of, must needes bee not onely different, but also repag [...] to the Law of God; for in this place all our Tra [...]llations have the word Tradition. That the A­postle here speaketh of Traditions different from the Scriptures, this doth evidently appeare by the parti­cular Traditions which he condemneth, as Verse 18. 19. worshipping of [Page 135] Angels. And touch not, tuste not, handle not. These are Po­pish Traditions; they worship Angels in praying to them: and some of them must not touch fine li [...]en: not t [...]ste flesh: not handle money. These are Traditions of men, not different from the Scriptures.

And if you had not stinted us to shew, In what Popes dayes unwritten Traditions were brought in among Christians, wee could easily have shewed, not onely the Grandfathers of this Doctrine to be Heretickes among the Christians; but also that the S [...]ducers among the Iewes were the great grand Fathers of it. In a booke of theirs called Pirke Aboth, Capitula Patrum, we reade thus: God gaue by Moses not onely the written Law, but also an unwritten Law. And Peres. de Tra­dit eccles. part: 2. asse [...]. 1. Peresius citeth this out of Rabbi Moyses, That God gave unto Moyses severall Doctrines by word of mouth, besides the written Law, which Moyses delivered to Ioshua, Ioshua to the 70. Elders, the 70. Elders to the Prophets, and the Prophets to the chiefe of the Synagogues. These Tradi­tions the Apostles condemned, as I [...]en. l. 4. e. 25. Iren [...]u [...] declareth, Not the Law of Moyses, but the Traditions of the Elders cor­rupting the Law of Moyses, were condemned by them. These were condemned by the Prophets, Isa [...] 29. 13. As Doctrines [...]f men, even then when the Ceremoniall Law was of force. And these were received in the dayes of S. Peter, not from the Law of Moyses, but 1. Pet. 1. 18; By the Tradition of the Fathers, namely those Seducers among the Hebrowes. Neither doth S. Hicro [...] in that Epistle cite this t [...]xt at all, & therfore his words are here impertinently alledged.

Shortly after them started up other Heretickes who taught, Answer. that Iren. l. 3. c. 2. the truth could not bee found out of the Scriptures by those to whom Tradition was unknowne: for as much as it was not delivered by writing, but by word of mouth: for which cause S. Paul also should say, we speake wisedome among them that be perfect. This sticketh so close unto the Iesuite, that with all his idle shifts he cannot shake it off.

[...]. He answereth ex concessis [Those Heretickes were so Reply pag. 153 [Page 136] madde as to say, that they were wiser then the Apostles them­selves &c. How then can they have any part with us, who ad­ [...]it all Apostolicall Doctrine?]

3. Are you not likewise tolde, that All of them did not breake forth into that open impiety? Some of them, and not all of them, were so madde as to say, They were wiser then the Apostles. And you may bee stareing, though not starke madde. Doe you admit all Apostolicall Doctrine? Why then doe you not admit the Communion sub utrâ [...] specie? The inconstant Councell of Constance saw good reason to take away the Cup, and to make it a dry Feast, although as the Concil. Con­stan. Sess 13. Councell confesseth, Christ appointed it, and the Pri­mitive Church used it. This declareth that you are as badd as the worst, and as madde as the maddest Heretickes that ever were. How could you doe this, to make a new law contrary to the law given by Christ, observed by the Apostles, and by the Primitive Church, if in this point ye did not thinke your selves wiser then the Primitive Church, then the Apostles, yea then Christ himselfe? Car­dinall Hosius breaketh forth into this impietie, Hosius Con­fess. Petricovi­ [...]s [...] de Tradit. 9 [...]. That the Church which now is hath more revealed unto it, then was re­vealed unto the Apostles. And thus, The same mysterie of i­niquity which wrought in the fore-runners of Antichrist th [...], is discovered in his ministers now.

His second shift is to put the Hereticke upon us, [You are in the same predicament with those Heretickes in denying unwritten Tradition.] Whatsoever can be proved to have beene delivered by the Apostles either by writing or by word of mouth, we deny it not, we willingly receive what soever is truly an Apostolical Traditiō. But [...] nomine, it is you that are in the same predica [...]: for we can evi­dently prove it, and our Concil. Con­stan ses. 13. Bellarm. l. 4. de Sacram. Lucha­rist. c. [...]4. Adversaries confesse it, that the Church received this written Tradition frō the Apostles, and did likewise observe it, to administer the Cup in the Supper of the Lord: this Apostolicall Tradition delivered both by writing, & by word of mouth is litle coūted of by you, [Page 137] and therefore you may take up your standing among those Heretickes, and enter your name in Catalog [...] Hareticorum.

His last shift is this, [This holy Father Ir [...]n [...]us was accu­stomed Reply pag. 153 to urge the Here [...]ckes with the Tradition of the Apo­stles which is preserved in the Churches by the succession of Priests. And if he were now alive he would as earnestly [...]rge you with the same looly Traditions.]

With what weapons Irenaus fought against the Here­tickes, we have Sect. 4. Div. 5 already shewed. Traditions are either written, or unwritten; unwritten Traditions were the he­reticks plea: they spake disgracefully of the scriptures, that they were obscure, might be diver sly interpreted, could not be understood without Traditions, and that Traditions were before them: the same spirit possesseth our Adversaryes, as if those Heretickes by some [...] were transfor­med into them. Against these Heretickes Iren [...] fought, first by the Scriptures; then, when they appealed unto Tra­ditions, he fought against them by the Tradition of the A­postles preserved in the Churches. If Iren [...]us were alive, he nee­ded not [...]rge i [...] against us, wee urge it against you, wee are now upon triall by it, we say that we follow the Tradition of the Apostles preserved in the Churches, that is, the succes­sion of true doctrine in the Churches as it is contained in the Scriptures. But what is this to Popish Traditions? They are not from the Apostles, they are not contained in the Scriptures, nor preserved in the Churches; but onely maintained contrary to the Scriptures, and the Tra­dition of the Churches, as they were of old by Hereticks, so in latter times by an Antichristian faction.

They confessed indeed (as witnesseth Tertullian) Tertul. de pr [...]scrip [...]. c. 25. that the A­postles Answe [...]. were ignorant of nothing, and differed not among them­selves in their preaching: but they say, they revealed not all things unto all men; some things they delivered openly & to all, some things secretly and to a few. Because that Paul useth this sp [...]ch unto Timothy: O Timothy, keepe that which is com­mitted to thy trust. And againe; That good thing which [Page 138] was committed unto thee, keepe.

I confesse in one thing our Adversaries are not like th [...]se Heretick [...]s; they conf [...]ssed that the Apostles were igno­rant of nothing: but our Adversaries hold this, That there is more revealed unto the Church which now is, then was revea­led unto the Apostles, as we have heard from Hosius the Cardinall. Setting aside that part of the testimonie, in all things elfe they are as like those Heretickes as if they had beene spit out of their mouth: and therefore, lest their a­greement should be discovered, the Iesuite in his wise­dome thought it the best way, not to lay downe these words of the Answerer; but onely to returne a blind an­swere unto them.

[It is confessed that Tertullian was a maintainer of un­written Reply pag. 154 Traditions. Neither doth he finde fault with Here­tickes for maintaining unwritten Traditions; but onely because they [...]aintained such Traditions as were unknowne to the Church, and onely knowne to themselves: and were different or repugnant to the faith delivered in the Scriptures. As Ter­tullian ibid. confesseth, That although the Apostles delivered some things to their domesticall friends, as I may call: yet wee [...]sh beleeve that they did not deliver such things as should bring in another rule of faith, different, and repugnant to that which they generally propounded i [...] publicke.]

4. It is confessed, that when Tertullian was an Here­ticke, then he maintained unwritten Traditions against the catholicke Doctrine: but now, writing against Here­tickes, he is a bitter enemy of them, and of unwritten Tra­ditions. Mali co [...]vi malum ovum; the Heretickes first hatched this broode, and our Adversaries have reared them. Sect. 2. Their agreement may be seene in many things. 1. They held that all things were not delivered, by writing: so doth Pag. 125. this Iesuite. 2. That th [...]se things were high My­steries: so doth Pag. 155. th [...] Iesuite. 3. That it was unfit those high Mysteries should be written, [...]ast they should [...]: so doth the Iesuite. 4. They pleaded [...] ­quity [Page 139] for their unwritten Traditions; that from the begining those things were delivered unto them: so doth the Iesuite in every page. 5. They pretended the consent of Do­ctrine with the Scriptures, and with the Church, although their Doctrine was different, and repugnant to the Scri­ptures, and to the Tradition of the Church, so doth the Ie­suite continually bragge of their consent with the Scri­ptures, and with the Tradition of the Church, and yet we have in many particular unwritten Traditions shewed their contrariety both to the Scriptures, and to the Tra­dition of the Church. As therefore Tertullian did not finde fault with those Heretickes absolutely for mantaining unwritten Traditions; but because they defended such Tra­ditions as make up another rule of faith, and were different, or repugnant to the Scriptures, (as appeareth by that which the Iesuite citeth out of him) and also for defending Mysteries delivered in secret (as appeareth by that which he addeth in the same place.) Dominus pa­lam edixit sine ulla significati [...] one taciti sa­cramenti, ipse praeceperat, si quid in tene­bris & in ab­scondito audis­sent, in luce [...] & in tectis pr [...] ­dicarent &c. Ipse docebat luce [...]am [...] sub modi [...] ab­stru [...] lice [...], [...]ed in candela [...] brum consti [...] ut luceat o [...] ­nibus qui [...]unt in domo. Ter­tul [...] ibid. The Lord spake openly and not in hidden Mysteries, he commanded that whatsoever they had heard in darknesse and in secret, they should preach it in the light and on the house-top. And againe, He taught them, it was not lawfull to put a candle under a bushell, but in a candle­sticke, that it may give light unto all that are in the house. So we condemne not all unwritten Traditions, we use some and allow of them, these we account to be ordinances of the Church, to be Rituall, and not Doctrinall Traditions: but we finde fault with you for defending such Traditions as make up another rule of faith, as that the rule of faith, ne­cessary for all to know should bee contained in the Scriptures, and that there is another rule of faith necessary for some, but not for all, which cannot be found in the Scriptures, but is to be learned by unwritten Traditions; as the Iesuite Pag. 146. hath taught us. To make the Scripture a rule for some points of faith, and to make unwritten Traditions a rule for some other points of faith, this is to bring in another rule of faith. Againe we finde fault with you (as Tertul­lian [Page 140] did with those Heretickes) for defending Traditions different, and repugnant, to the Scriptures, and to the Tredi­tion of the Church; and for maintaining many hidden My­steries delivered and kept in tenebris, unknowne to the Church of God, and onely made knowne to the papall fa­ction. Finally we paralell you with those Heretickes in this; they alleadged these texts: We speake wisedome among them that be perfect. O Timothy, keepe that which is commit­ted to thy trust. And againe, That good thing which was com­mitted unto thee, keepe. The very same Texts doe our Ad­versaries (as Bellarm: de verb. Dei. l 4. c. 5. & [...]. Bellarmin, and this pag: 125. & 158. Iesuite) usually alleadge against us even unto the same purpose. To prove the dignity of many mysteries to be such, that they require silence; and that it is unmeete they should be opened in the Scriptures which are read to the whole world, and therefore can onely be learned by Answer. unwritten Traditions, Wherein they consider not, how they make so neere an approach unto the confi [...]es of some of the an­cientest Heretickes, that they may well shake hands to­gether.

[The Iesuites consider well enough that they are out of all Reply p. 155. danger of approaching unto the confi [...]es of ancient Heretickes, whilest they follow the approved Doctrine of the ancient Fa­thers, who constantly avo [...]ch the dignity of many mysteries to be such, that they require silence and ought not to be opened in the Scriptures which are read to the whole world. Doth not Dionys. eccl. Hier: c. 1 Dionysius, the disciple of S. Paul, deliver the s [...]me doctrine? D [...]th not Clem: Stro: l. [...]. Clement of Alexandria, Origtho. 5: in [...]. Origen, Innoc. 1 in epist. 1. Innocen­tius the first, deliver the same? S. Basil shall answer for all the rest, Basil de [...] 27. The Apostles, and the Fathers, who in the beginning of the Church did prescribe certaine rules and institutions, did preserve the dignity of the Mysteries by keeping them hidden and in silence &c.]

5. As the Heretickes, so the Iesuites, doe claime the patronage of the Fathers in this poin [...]and yet for this ve­ry thing the Fathers did condemne the Heretickes. You may well shake hands with Heretickes, in alleadging and [Page 141] commending that worke of the Ecclesiasticall Hierarchy, which was at first alleadged by the Heretickes, and conde­ [...]ed by the Catholickes; (as I have Sect. [...]. Div. 2 formerly shewed) and it is certaine that it was not written by Dionysius, S Pauls convert, but rather by some notorious Hereticke. Your worship wanted your considering cap, to consider how ne [...]re in this it selfe you doe approach unto the confines of an [...]cient Heretickes.

Your second approved Author is not approved in all things, his Stromma [...] are Aenigma [...], as, Idem. l. [...] Strom. That Christ prea­ched but one yeare. And that the Gentiles were saved by Phi­losophie. And that Christ seemed to hunger, and thirst; but did not so indeede. Yet I thinke, the Iesuite chargeth him with an error of which he is not guilty, for I finde no such Do­ctrine expressely delivered by him, but rather the contra­ry, that the Scripture containeth many Idem ibid. deepe and un­searchable mysteries.

Origen in that Homily writing upon this Text, (Aaron and his s [...]nnes shall cover the sanctuary, and the sonnes of Ko­hath shall beare it,) giveth this Allegory, (which is too weake a foundatiō for this great pillar of Popery) Cum ple [...]s a­git [...] i [...]plet quae mandatur non tamen co­ [...]um quae ge­runtur intelli­git rationem; quid aliud nisi operta & vela­ta sancta san­ctorum super humeros p [...] ­tantur? Id [...]m: ibid: When the common people doe those things which are commanded, & yet understand not the reason of the doing of them; what then doe they but carry the sanctuary covered and hidden? He speaketh not of any such high mysteries as are not contained in scri­pture because of their dignity, as appeareth by the speciall instance which he giveth, of stāding in prayer, this is no such great mysterie, it is but an indifferent thing, it is allowed by [...]a [...] 11. 2 [...]. the Scripture, and yet we read of S. Paules Act. [...]. [...]6. kneeling in prayer between Easter and Pentecost. All that can bee gathered out of Origen is this, when the common people doe that which they are commanded, and yet understand not the reason of it, (as for example, when they stand in pray­er at such a time, and understand not the reason of it) then they doe (as it were) carry the sanct [...]y, [...] the holy things covered, and hidden. But what is all this to [Page 142] unwritten Traditions, which are such great and excellent mysteries, that neither the thing it selfe to be done, nor the reason of the doing of it must be written. We confesse the doctrine taught must be fitted to the capacity of the hea­rers; Aaron and his sonnes may be capable of those things that others are not: but that there are profound Mysteries, and the most excellent things which are not written, nei­ther ought to be written in the Scriptures, this is more then the Iesuite (with all his wit) can fish out of Origen.

Where is the innocencie of Innocent the first, if that first Epistle written ad Decentium be truely his? It is said therein that none of the Apostles, save Peter onely, taught in Italy. And yet the Scripture teacheth us that S. Paul Act. [...]. [...]5. taught at Rome. Neither doe we read in that Epistle any thing of high mysteries unfit to be written; but rather of temporary rites, or rituall constitutions, not in use in these dayes, in the Roman Church it selfe. As of anointing the sicke with oyle, Quo non so­lùm sacerdoti­bus, sed & omnibus Chri­stianis uti li­cet in su [...] aut suorum necessi­tate. Idem, ibid. The which was not onely lawfull for the Priests to doe, but also for all Christians when themselves or others were in need.

S. Basil had neede speake for all the rest, for all the rest say no thing to the purpose. That booke de spiritu Sancto fa­thered on S. Basil (as we have Sect. [...]. Div. 10 formerly shewed) is in the case of the Post-nati. Neither doth the Author of it treat of unwritten Doctrinall Traditions, but onely of un­written Rituall Traditions. To blinde the Reader, the Ie­suite translateth the word [...] (used by that Au­thor) Doctrines; not onely contrary to the meaning of the Author, (who distinguisheth betweene Doctrines and Constitutions, and by [...] meaneth not Doctrines, but Constitutions) but also contrary to his owne rendering of it by the word Pag. 1 [...]. if truely [...]igured. Ordinances, or Decrees. And now S. Basil (supposing him to be the Author) being in the heate of disputation for these rites and ordinances spake this (which the Ies [...] alleadgeth) very hyperbolically of them.

[Page 143] Those are all the Fathers which he alleadgeth, to prove the dignity of many mysteries to be such, that they ought not to be opened in the Scriptures which are read to the world. Di [...] ­nysins his H [...]emrchi [...], Basils booke de spiritu Sancto, and the first Epistle of Innocent the first, with Clement his Str [...]ma­ [...] are not generally received in all things; and for Origen he saith no such thing. This is a thing contrary to the do­ctrine of the Scripture, and of the Fathers.

Christ saith thus of his doctrine, Ioh. 18. 20. I spake openly to the world. And in secret have I said nothing. And if he spake any thing privately unto his Apostles, yet hee commaundeth them to Math. 10. 27. speake it in the light, and to preach it on the houses. S. Paul likewise testifieth for the Apostles, that they did teach Coloss. 1. [...]1. every man in all wisedome.

S. Chrys [...]stome on the words of our Saviour observeth, why he commaunded his Disciples to preach in the light, and on the houses, because he would not have any thing h [...]d­den or kept in secret. And with him Theophilact agreeth, what he said to them alone, and in one place, that he would have them teach with all freedome, and with a loude voyce, that all might heare. Now if the Apostles did speake those things in publicke, and before all, which they learned from Christ when they were in private, and alone with him, why should not the same things be written in the Scriptures which are read to the whole world? Silence is opposed to speaking, aswell as unto writing, and the hearing of such things is more like to bring in the contempt of them then reading, because all cannot read, but all have eares to heare. Concerning S. Pauls preaching and writing Nicephor [...]s observeth this; Ea quo (que) quae secretioris my­steri [...], magis (que) abstrusa ante [...] silentio prae [...]e­rierat, posteà per sacra scri­pta sua aut grandioris [...]a­pientiae verbis accuratè, decla­ravit; aut sal­tem parabola­rum more ta [...] ­qu [...]m per [...] ­nigma [...] ad [...] ­bravit. Ni [...]ph: l. 2 [...]4 [...] Those hidden mysteries, and things more abstruse which formerly he delivered not by word of mouth, af­ter by his holy writings he evidently declared them with the deepest words of wisedome; or at least by darke sentences by way of Parahles shadowed them. And if the Apostles did deliver any divine mysteries of faith by word of mouth which are not contained in holy writ, how then could [Page 144] Cyrill teach this? Cyrill Hiero­so illuminat: cateches 4. de Spir: Sancto. We ought not to deliver, ne minimum quidem aliquid, the least thing that can be, touching the di­vine mysteries of faith, without the holy Scriptures. Neither did this doctrine prosper in the dayes of Prosper, for hee saith; Prosp. de vo­cat Gent: If the Scriptures speake not, who shall speake? And if any be so bold, as to speake; who shall beleeve him? saith Aug: hom. 96 in [...]oh: S. Au­gustine. The time was, when we might have found this in Aquinas delivered as the doctrine of the Fathers, Non est intel ligendum quod aliqu [...] secreta doctrinae tace­antu [...] fidelibus parvulis, scor­sum docenda majoribus, sed omnibus fideli proponuntur quae sunt fidei, Aquin, in 16. Ioh lect. 3 We must not understand that there were any secret Doctrines con­cealed from the little ones that beleeved, which were in secret revealed to the great ones: but all points of faith were propoun­ded before all the faithfull. but now his tongue is clip [...], and these words in the late editions (because they crosse them) are crossed out. Where then is the uniforme consent of the Fathers for your Doctrine? This is not the voyce of the Fathers, but of the Heretickes, if you will beleeve your owne Salm [...]ron, Ex grege Hae­reticorum no­stri seculi qui­dam est insignis, Castellio dictus, qui docet, Apostolum reconditio em aliquam Doctrinam habu isse, quam Scriptis non com­mendaverit; sed quibusdam perfectis homi­nibus eam tra­didisse Salmer: in 2. Tim. 3. Tom. 15. There is a notable Hereticke of late dayes, called Castellio, who teacheth, that the Apostle had a more secret kinde of doctrine, which he would not publish to the world by writing; but delivered it to certaine perfect men. If this be heresie in him, then the same is heresie in you; so that he may well shake hands with you, and you with the ancient Heretickes.

This doctrine is likewise built upon most false propo­sitions.

1. That he greatest mysteries are reserved for Tradi­tions; and the least are contained in the Scripture: but what grea [...]er mystery is there then the mystery of the Tri­nity? The wonderfull union of the two natures in one person, Christ is declared by the Scripture to be a 1. Tim. [...]. 16. great mystery. So is the mystica [...]l union of Christ and his Church a [...]phes. 5. 32. great mystery. All unwritten Traditions are but trifles unto these.

2. That the dignity of those mysteries requireth silence, least too much knowledge should bring th [...]m into contempt. Trut [...] never blusheth, but when it is concealed. [Page 145] saith Nihil veritas crubescit, nisi abscondi Tert. Cont. Valenti­nian. Tertullia [...]. And ignorance, not knowledge, causeth pride and contempt. S. Paul would not have the Romanes ignorant of a great mysterie, lest they should be Rom. 11. 25. arr [...]gant. What made the Athenia [...]s speake basely of S. Act. 17. Paul, and of his doctrine, but only their ignorance? When the Apostles spake, [...], Act. 2. 11. the wonderfull things of God, igno­rance made their hearers floute them for it. The mysteries of Gods word are not like juggling tricks, which being oft seene and discovered, become contemptible: but ra­ther like the Sun, every day seene, and yet desired. Aug. epist. [...]. Such is the depth of holy Scripture, saith S. Augustine, that if I did studie nothing but it all the dayes of my life, yet I may still learne more out of it. How then can the knowledge of those things cause contempt, of which the ripest understanding can never know enough? And if those things were not to bee taught to the people, which in fact thorough their owne foolishnesse they doe sometimes contemne; th [...]n surely the Apostles would never have written such myste­ries, as are contained in Scripture; neither would they have preached Christ crucified both to the Iewes, and to the Gentiles, 1. Cor. 1. 2 [...]. To the lewes a stumbling blocke, and to the Gr [...]ians foolis [...]nes. And as these positions are false, so their practise is contrary to their owne grounds. For if those great mysteries are not opened in the Scriptures, which [...] read to the whole world; but are locked up under un­written Traditions, and onely the things of lesse dignity are opened in the Scriptures; why then are the common people debarred from reading the Scriptures, & not from unwritten Traditions? Why doe you teach these great mysteries of unwritten Traditions unto them, seeing they may be sooner brought into contempt by hearing then by reading? The reason is, because all cannot read, but all have eares to heare. Yea what authority have you to write those things which the Apostles thought not [...]it to be written? Dionys. Ha­licarn. l. 1 [...] Those things, saith D [...]nysiu [...], which all may n [...] see, I thinke all [...]uld not heare them, neither ought they to bee written. [Page 146] Wherefore (that hereafter your practice may not be con­trary to your positions) take away your Missals, Rationals, Rituals, Pontificals, Breviaries, Legends, and the like, from the eyes of the common people; seeing in these are the greatest mysteries, which by too much familiaritie may be contemned: & allow the Scriptures unto the common people, seeing the Apostles would not open these myste­ries in the Scriptures which are to be read unto the whole world, lest they should be contemned.

To shift his necke out of the coller, that hee may not bee couppled with those Heretickes, he useth this as an other shift.

[Must we shake hands. with Heretickes forsooth, if wee Reply p. 155. doe but once touch the same texts which they have produ­ced?]

He learned his manners, forsooth; but he hath lost his w [...]s. Here is a witlesse demaund; wee know the Devill used Mat. 4. 6. Scripture, and yet we lawfully use the same text. He said to our Saviour, Mat. 8. 29. What have I to doe with thee? And yet our Saviour used the same wordes to his mother. Ioh. 2. 4. What have [...] to doe with th [...]? Heretickes will range th [...] ­rough the Scripture, and so must we: but we say, you may well shake hands with those Heretickes, when you make use of the same texts for the same purpose for which they were condemned. The Iesuite denyeth the fact [Those He­retickes did reject such Traditions a [...] the Catholicke Church did then maintaine. And they brought in such Traditions as they of themselves found out, teaching against the nature of Christ, and the like.] In this likewise you may be parallel'd with those Heretickes, for re [...]ecting such written Tradi­tions as the Catholick Church did then maintaine, as the giving of the Cup, the reading of the Scripture, the perfe­ction of the Scripture, and the like. And also for bringing in unwritten Traditions of your owne invention, which from the beginning were not, and yet are fathered on the Apostles by you. And though in the particular Haresies de­fended [Page 147] by those Hereticks you may differ from them, yet in the general tenent, you may well shake hands together, as long as with those Hereticks you defend, The dignity of many mysteries to be such, that it is unmeet they should be ope­ned in the Scriptures; And that the Apostles had a more se­cret kind of doctrine, which they would not lay down in their writings, but delivered it by word of mouth unto perfect men; that so under the colour and pretence of un­written Traditions you may say what you will, as against the nature of Christs body, that it may be in 10000. places at once, and yet this pillar of Popery shall uphold it, what­soever it be that you teach.

The Iesuite having entred his name in Catalogo H [...]reti­corum, he taketh much paines to little purpose, to find out our name therein. [What can you say for your selfe, when you Reply 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, t [...]ching for Doctrines the commandements of men [...] [...]nd is not this selfe-same text the first which you in like manner produce against un [...]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 [...] verbis ad res. How can it be in the s [...] sens [...] and against the same truth, when we receiu [...] both the saying, and the Doctrine rejected by that Arian.

[Page 148] [Irenaus and Tertullian doe openly make it knowne, that the Ʋalentinians, 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, 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 ha [...] 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. Theo­do [...]et setteth forth the practice of the Heretickes in this manner, 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 [...]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 serv [...] 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 [...]ought with them at those weapons. Lapidando [...] esse Haereticos Scripturarum argume [...]tis. Athan. Orat. co [...]t. Ar [...]an. They accoūted the Scriptures to be the touchstone of truth, Heretickes are t [...] [...]e stoned with the arguments of Scripture. [Page 149] saith Athanasi [...], Sicut sal [...]at [...]r v [...]rbo doctrinae suae silentium imposuit Sad­duc [...] is: sic [...]a­eient Christi imitatores ex­ [...]mplis S [...]rit tu­rarum, quibus oportet secun­dum sanam doctrinam o­mnem vo [...]em abm [...]es ere h [...]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 f [...]llowers of Christ, by the which, according unto sound Doctrine wee ought to stop the mouth of every proud Phara [...]h, saith Origen. S. Augustine did not reject the appeale of the Donatists unto Scripture, as if it were cora [...] non Iudice; but commendeth it as the best way: as appeareth by his Answer unto Aug. l. 5. con­tra Donat. c. 2 [...] Cyprians appeale in the same point unto the same Iudge, and by his severall Answers to the Donatists themselves; Sunt libri do­minici, quorum authoritatiu­tri (que) consenti­mus; ibi quae­ [...]anius ecclesi­am, ibi discuti­am [...]s causam nostram Id [...] de unitat. [...]c­les. cap. 3. There are the bookes of the Lord, unto whose authori­tie wee both submit; in them let u [...] 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 appe [...]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 Act. [...]5. [...] 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, 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, [Page 150] 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. [...]4 [...]. 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 uniti [...] of Ba­p [...]ism [...]. All these we have proved to bee written Traditi­ons rejected by these Hereticks. As for unwritrē 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 Irenae [...] and Tertul­lian, but likewise I may adde S. Augustine, who declareth this to be the practice of all Heretickes; 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 Haere­ [...]i [...]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 va [...]e to presse him by the authority of Scripture, which he denyeth. Many of the Fathers disputed against Heretickes that did sapere [Page 151] cum Ethnicis, as Tertullian Tertul. de re­surrect cain, affirmeth, and would not bee trye [...] by the Scriptures: but reje [...]ted them as counterfeit, as imp [...]rfect, and lyable to various interpretations, as Ire [...]us h [...]th recorded their actions; to d [...]pute against s [...]ch by the Scriptures, would be but labour lost. Cyrill teach­ [...]th us how to deale with such, Contra co [...] qui [...]eri [...]ta non admittun [...], pu­g [...]ato a [...] is non scriptis, ex solis ratiocina­tionibus & de­monstrationi­bus. Cyril H [...]e­rosol. catech [...]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 1. Cor. 15. the springing of the Corne. The same Apostle maketh use of Heathen Poets, as of Epim [...]nides, Tit. 1. Arati [...], and Act. 17. Menander. And so the Fathers made use of all kinde of learning, by unwritten arguments, they proved written Do [...]trines against such as denyed the written word. And when the Heretickes appealed from Scripture to unwrit­ten Traditions, they pur [...]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 Doctrin [...]s; it onely concerneth modum probandi, not rem probat [...]m. The thing proved may be written, although the m [...]dium, or argumentum whereby it is proved, be not written.

[What enemies those famous Hereticks Nestorius, Euty­ [...]hes, Reply p. [...]7 [...] & Dioschorus were unto unwritten Traditions, is d [...]sco­vered by Basil Bishop of Anc [...]ra. S. Bernard telleth us the same [...]le of certuine Hereticks of his time called Apostolicks: who were followed herein by Wickless [...], as Thomas Waldensis doth recount, & by the Hussites, as Cocklaus beareth witnes: & from these Bellarmine saith truly, th [...] P [...]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 [Page 152] 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. Be [...]ard. [...]erm. 65. in Ca [...]ic. Evangelium appellasts? Ad Evangelium ibis. Hast th [...] 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, Quod nulli quidquam in materi [...] fidei debent defini­ [...]e, nisi ad hoc habent autho­ritatem Scri­pturae Tho. Wald. l. 2. Doct. [...]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? 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 [...]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 i [...] 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.

[Page 153] 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 th [...]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 Na [...]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 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 sanctiti [...] and miraculous life is commended by many Anton S. 21. Lamb Scha [...]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. 2 [...]. or 3 [...]. 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 Abb [...]t ought to teach nothing which is without the precept of the Lord. [Page 154] Of S. Authonie, Athanas in vita [...]on The Scriptures are suffi [...]nt for doctrine. And of S. Ba [...]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 Godlin [...]sse, and that he may not be accustomed unto human [...] Traditions. Were these men likewise Schi [...]matickes? If not, why doe you make no answer at al [...] unto their testi­monies? You onely [...]ell us, that Hildebrand was a man of sanctity, and of a mi [...]culous life. And to prove t [...]s you al­leadge the favourers of his faction, and the [...]a [...]ers of the papall dignitie: yet such was the open impiety of this Hildebrand, or brand of h [...]ll, (who set the whole world on fire) that those authors (cited by you) have published it to the world. Antoninus re [...]ateth his confession of his sin­full life on his death-bed, V [...]lde pe [...]cavi in Pastoralicu­ra, & s [...]adente D [...]abolo contra [...]manum genn [...] iram & od [...]u [...]n concita­tari Anton ibid I have sinn [...]d exceedingly in my Pastorall care, and the Devill perswading me I have kindled anger and hatred against mankind [...]. Lambertus confesseth, that Lambert. schaph. in hist: an 107 [...]. the Clergy called him an Her [...]icke. And that the world spake fouly of [...]im about his dealing with Math [...] ­dis, who left her husband, and prostrated her selfe so unto him, Idem in hist: an [...]077. Quòd die ac no [...]te impudenter Papa in ejus [...]oluture­tur amplexibus. Onu [...]hrius relateth that which all men know, Onuph in vi­ta Gr [...]gor [...] He was the first Pope that ever excommunicated the Emperour, tooke away his Crowne, and gave it to another. If any man desire to hear [...] the [...]anctity and miraculous li [...] of this Hild [...]brand (or Gregory the 7^th) commended by many writers, let him read the 5 [...] Chapter of that De Christ. Eccles. success: & staru pag 104. unanswerable worke long sin [...] published by the most learned Primate. In the R [...]man fa [...]ion t [...]ings are thus decreed; All Iesuites shalbe in [...]hrald to their Generall: all Generalls to the Pope: this Pope hath decreed it, Con [...] l. [...]dit [...] Binij [...] [...]o [...]. 3. part. [...]. The Pope may absolve subjects from their [...]idelity unto heretical. Kings. By the judgment of the Pope. our gracious Lord and King (whom the Lord long preserve from such d [...]sloyall Loyolists) is of the he­reticall Religion. Let the world judge, if such a man, as defendeth the sanc [...]ity of this Pope (who deposed the Em­perour, and gave away his Crowne to another) be fit [...] to [Page 155] live within his Majesties Kingdomes.

Marke here the difference betwixt the Monkes of S. Ba­sil, Answer. and Pope Hildebrands br [...]eding. The Novices of th [...] former were t [...]ay [...]ed in the Scriptures, to the end they might not bee accustomed unto humane Traditions: those of the [...]atter were kept back [...] 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 [...]ourished with the husk [...]s of Divels, which are the customes of humane Traditions, that b [...]ing accustomed to such filth, they might not taste how swe [...]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 Traditi [...]n from hand to hand, the like ungo [...]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 on [...]ly observed by Erasm. in e [...] ­nar. in 1. Psal. Erasm [...], before ever Luther stirred against the Pope: but openly in a manner conf [...]ssed afterwards by a bitter adversary of his.

To all this the Iesuite likewise replyeth nothing.

Petrus Sutor, a Car [...]husi in Monk [...], who, among other in­conveniences Answer. for which hee would have the people debarred from reading the Scripture, alleadgeth this also for one. S [...]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 [...]urmure, and complaine that so great burdens should be imposed upon them, whereby the li­berty of the Gospell is so greatly impa [...]red? Will they not also be drawen away from the observation of the o [...]dinances of the Church, when they shall observe that they are not cont [...]ined in the law of Christ?

Thus Sutor hath cut out the doctrine of the Church of Rom [...] after the new fashion, and stitched together the pra­ctise, [Page 156] 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 [...] not in the law of Christ.

[Neither [...] this observation of Sut [...]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 my [...]eries contained in the Scripture; and because of the great inconveniences which come thereby. But Sut [...]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; but because the ordinances and Traditions of the Church cannot be seene in them. And this is the mysterie of unquity, that it is the usuall and constant doctrine of the Fathers, (as the Iesuite hath Pag. 155. taught us) That the Apostles did preserve the dignity of the mysteries, by keeping them hid­den and in silence; and therefore they are not opened in the Scriptures, which are read to the whole world. And that all the auncient holy Doctours have taught, (as here the Iesuite telleth us) that there is such profound knowledge, and such deep [...] and unsearchable mysteries are [...]aid downe in the Scrip­tures [...]hat the people of the would ought to be debarred from [Page 157] reading, judging, and interpreting of them. We allow the rea­ding of them to the common people; but the judging & in­terpreting of them, we say, instrumentally & subordinately under God doth belong unto the Pastors of the Church. And in this we follow the practise of the primitive Church in which reading was allowed, [...], unto Children & litle ones; but judging & interpreting unto those that had [...], wisedome to discerne. As Eusebius Euseb de pre­par evang. l. 12. recordeth it. To prove this (that the scriptures are not to be r [...]ad by all, because they containe such great mysteries as are not meet for all to read) Clement of Alexandria is the only Author alleadged by the Iesuit: but what, doth Clement play on both sides too? so the Iesuit would have him doe; for Pag. 155. even now he alleadged him to prove this, That many mysteries are not opened in the scriptures which are read to the whole world, lest the knowledge of them should become contemptible unto the common people by too much familiarity. And now he alleadgeth him to prove this, That there is profound knowledge, and such unfear chable mysteries are laid downe in Scripture, that the Scripture must not be read of all, because all are not capable of that profound knowledge. Are not these contradictions? mysteries are ope­ned in the Scriptures; mysteries are not opened in the Scrip­tures. The Scriptures are read to the whole world; the Scriptures are not read to the whole world. The common people [...] knowen mysteries; The common people [...] not capable of the knowledge of those mysteries. If the Iesuit, to avoyd these contradictions, (which without all contra­dictiō are most false) shall answer; that he speakes not of all, but only of some mysteries. I would willingly learne, why some mysteries should be fit to be written, and some not? Why some may be read, & some not? why some should be contemned thorough too much knowledge, & some so un­searchable that they cānot be known? All that Clement saith is to this effect; that the Pastors of Gods people ought to be carefull how they dispense the mysteries of Gods word, of which some are as deep as a pit, in which a man may drown [Page 158] and some are shallow, of which the thirsty may drinke. Shut therefore t [...]e fount [...]ine, saith Clement, and cover the pit from such a [...] are not capable of profound knowl [...]dge. What doth he meane by this; take away the Scriptures from the common people? No: how then shall the thirsty drinke? And what shall become of those things in Scripture, which are so shallow that every one may wade in them? Take it then likewise away from many Preists, who are not the wisest alwayes in the Parish; and no more capable of those deepe and profound things then many of the common people: but cover the pit. That is, let the Pastor teach according to the capacity of his hearers; giving Heb: [...]. 13. milke unto babes, and strong meate unto them of age. So that in this Clement speaketh not of reading the Scriptures, but of Preaching out of them by the teachers of Gods people. This is the practise of our Church; we give meat to every one, and such meate as is meete, to every one his portion in due season: and yet the Iesuite chargeth us with thi [...] [N [...]w adayes among the Protestants, all sorts of meats [...]re Reply p. 15 [...]. propounded unto the people, and it is lawfull for every weake stomacke to glut it sel [...] with the strongest meats and myste­ries, which S. Paul judged fit to be spoken of 1. Cor. 2. 6. among the per­fect onely.]

If we sometimes doe glut our hearers with too much meat, yet our fault is not so great as theirs, who starve their people for want of meat, who take away the sincer [...] milke of the word, and feede them onely with the d [...]ffe of their owne inventions, and with the l [...]kes of human [...] Traditions. With us you may finde Masters carefull of their servants, Parents of their Children, Pastors of their Novices, catechising them to make them fit for stronger meate: and before any may come to the Supper of the Lord, (which we account the strongest meat of all) it is ordered by our Church, that they first eate and d [...]gest, learne and remember [...], that Ca [...]chisme published by au­thority. You not onely neglect these things, but even [Page 159] mocke, and scoffe at them that doe them: and those you ad­mit to the grea [...]est mysterie that can bee to the Supper of the Lord, who are so f [...]rre from being able to give an ac­count of their faith, that they know no [...] (I speake it with griefe) the very first principles of the word of God. I am glad to heare the Iesuite confesse, that with us are the strongest meats and mysteries, which S. Paul judged fit to bee spoken of among the perfect onely. With us are no unwritten doctrines; and therefore unwritten Traditions are not the strongest meats, but rather strong poyson; not mysteries of Godlinesse, but rather mysteries of iniquity. And as the He­retickes in former ages, so the Iesuites in these our dayes erre in citeing this text (Wee speake wisedome among them that be perfect) for unwritten Traditions. In which S. Paul onely meaneth this, that the doctrine of Christ, which is preached unto all, is not received alike of all: when it is spoken unto a wicked and a carnall minded man, it is by him accounted as foolishnes: but when it is spokē to a godly and spirituall minded man, then it is accounted wisedome.

11. The Iesuite proceedeth on to his second reason of debar [...]ing the common people from reading of the Scrip­tures, because of the great inconveniences which come by al­lowing the Scriptures unto such. Christ saith, Mat. 12. 29. Yee erre, not knowing the Scriptures. [...]. Chrys. in prae [...]at. in E­pist. ad Rom. Infinite avils have sprung from hen [...]e, from ignorance of the Scriptures, saith S. Chrysistomes And againe in a treatise written purposely of this point, he sheweth at large, that [...] &c. [...]. Tom. [...]. edit. Savil. The knowledge of the Scriptures is very profit [...]ble, and freeth us from b [...]ndage and ignoran [...]. And likewise, that all evils did spring from this, because the common people did not read the Scriptures. He expoundeth the words of our Lord, Search the Scriptures, in this man­n [...]r, Idem hom. 14 in Iohn. Our Lord exhorted all the Iewes to search the Scriptures. 2. Pet. 1. 15▪ Yee d [...]e well, saith S. Peter, that ye take he [...]d unto them. But thus saith the supposed Successor of S. Peter, yee doe ill, to read them, for innumerable and great inconveniences come thereby. Thus wee see a manifest opposition betwixt [Page 160] Christ, and his supposed vicar: betwixt the practise of the Primitive Church, and of the now Roman Church.

Let the evils be never so great, yet our taking away the Scriptures from the common people can be no more ju­stified, then your taking away the cuppe; you may aswell take away meat and drinke from them, because evill com­meth sometimes by them: you may aswell forbid them the hearing of the word, as the reading of it, seeing evill may come by preaching being misunderstood; you may aswell take Christ from them, because he is to some a rocke of offence, and a stone to stumble at. If this reason be good, then take away the Scriptures from the Priests likewise; yea rather from them, because they may pervert the mea­ning of the Scriptures, and not onely thereby fall them­selves into evill; but likewise draw Disciples after them. And, as Bellarm. de Pontif. Rom. l. 1. c. [...]. Bellarmine observeth, the Ring-leaders of the people into heresies, have beene, for the most part, Bi­shops or Preists. But will you heare the particular incon­v [...]ni [...]nces.

[1. Doth not the licentious li [...] of your people, against Prin­ces, Reply p. 158. Pastors, and Church, shew plainely that which Sutor men­tioneth?]

This is a lye of the longest elevens. Let the world judge, whether obedience unto Princes be better taught and practised by us, or by you. A Princes Crowne cannot sit sure upon his head, if this doctrine be true, The Pope may depose Kings, and dispose of their Kingdomes; the which is defended by the Iesuite Marian de Rege, & Regis institut. Mariana, and I de abdicat. Hennc. 3 ^••. as­cribed to Bu­cher. Bucherus. As for obedience unto Pastors, and the Church, setting aside that blinde obedience, the common proverbe declareth what you are, The nearer Rome, the worse Christians.

[2. The losse of soules, as [...]ee pag 2 [...]. of t [...]e Reply. Calvin confesseth, that the Di­vell did gaine more [...]oules, by permitting the Scriptures to the vulgar Reply pag. 1 [...] sort, then by k [...]eping the word from them.]

Calvin speaketh onely of corrupt Translations, as the Iesuite himselfe confesseth in the place cited; what there­fore [Page 161] Calvin saith of corrupt Translations, that the Devill gained soules by them; is rather true of yours, then of ours: for they are more corrupt then ours. The vulgar Latine Translation (upon which you dote so much, that you pre­ferre it before the Originall) hath many corruptions of all sorts, as a Bishop Lindan. de opt gener. in­terp l. 3 c. 1. of yours confesseth.

[Every old wife is able to chop Scripture with the best of you all.] You should rather pitty the ignorance of your owne silly women, who are like those women spoken of by S. Paul, 2. Tim. 3. 7. who are never able to come to the knowledge of the truth. Their ignorance, I say, you should rath [...]r pittie, then envie the knowledge of our women, whose glory it may be, and not their shame; that they are more skilfull in the Scriptures, then many Iesuites, and are able to discover your errors in many points of Divinitie. Pamphilus ap­proved this practice not onely in men, but likewise in women; for as Hierome reco [...]deth it, Scriptur [...]s quoque sanct [...] non ad legen­dum tantum, sed & ad ha­bendum tribu­ [...]bat promptis­simè, non [...]olùm vitis, sed & foe­minis. quas vi­disset lectioni deditas. Hi [...] ­ron in Apol. cont. Ruf. He gave most freely the holy Scriptures, not onely to read, but to keep them for their owne, not onely unto men, but likewise to as many women, as hee saw did give themselves to reading.

In the conclusion of this Section, he telleth us a tale of an olde wife.

[They are living yet, (and perhaps your owne selfe are not ignorant of it) who can testifie that one of your Predecessours in that dignitie which you once enjoyed, being challenged for taking a second wife, contrary to [...]he pres [...]ript of the Apostle, ordaining that a 1 Tim. 3. [...]6 Bishop should be the husband but of one wife onely; returned a short answer for himselfe out of the same Apostle, 1. Cor. 7. 9. that it was better to marry then to burne. Reply p. 158. Choosing rather to separate S. Paul from S. Paul, then his se­cond wife from himselfe.]

I know the person by your description, the first letters of his name are G. M. His fame liveth after his death un­to his glory; and were hee living, h [...] would have curried your cockscombe for this tale. S. Augustine saith, that Montauns the Hereticke was the first that condemned [Page 162] August. de Haeres. ad Quod [...]ultd. second marriage as fornication, & from him our Adversa­ries have received the same opinion. S. Paul condemneth it not, no not in a Bishop himselfe: Praecipitur [...]t non nisi singu­las [...]no tempo­re habeant u­xorea Hicron. epist. ad Ocean. To avoyde the multi­plicitie of wives, which was common with the [...]ewes, at the same time, it is commanded, saith S. Hierome, that they shall have but one wife at once. If the Apostle allow one wife to a Bishop, why doe you condemne that by your Traditions, which God alloweth? The forbidding of it crosseth the truth of the Scripture; for the Scripture saith, Heb. 13. 4. Marriage is honorable among all men: but whoremongers and adulterers God will judge. And these Tradition mongers say, marriage is damnable among some men, but whore mongers and adul­terers are not so. Doe wee not see it among them? that a Priest may not hold one benefice with one wife: but hee may keepe two benefices with three concubines. When Hildebrand (an adulterous Pope) resolved to bring in this doctrine of devils, 1. Tim. 4. 3. in forbidding of marriage, the Clergy with one consent cryed out against him, Lambert. Schaphnaburg. hist. an. 1074. He was an Hereticke, he forgat the sayings of our Lord, All men cannot receive this saying. And of his Apostle, Hee that cannot abstaine, let him marry: for it is better to marry then to burne. That renowned Prelate might answer the same for himselfe, & yet not se­parate S. Paul from S. Paul. To conclude this Section, day­ly experience sheweth it, that as greater inconveniences come by debarring the common people from the Scri­ptures, then by admitting them to reade them: so greater evils proceede from debarring Preists their wives, then from the allowing of them. Platina saw this long since, & therefore in the life of Pius Secundus, he secondeth this, Sacerdotibus magnâratione sublat [...] nuptias, majori restitu­ [...]ndas. There was great reason to take away marriage from Preists, but there is greater reason to restore it unto them a­gaine. And so we proceede to his next Section the title whereof is this:

SECT: VIII. [For what cause all Heretickes have beene accustomed to reject Apostolicall Traditions.]

WHen I first read the title of this Section, I ex­pected no other stuffe, then I finde therein; even a deale of bombaste to stuffe it out. And as the title is a digression, so the whole Section consisteth of three digressions from the Question.

The 1. is of the affinity of Heresie, and Idolatrie.

The 2. about the Interpretation of Scripture.

The 3. is touching the Translation of the word, [...], Tradition. Concerning the 1. he beginneth thus.

[The Reader must observe, that Heresie is a kinde of Idola­try, Reply pag. 15 [...] for as S. Cyprian observeth, C [...]prian. de unit. Eccles. the enemy of mankinde per­ceiving how by the comming of Christ, and by the preaching of his faith, men were drawen from Idolatrie unto the true service of God, he be thought himselfe how by a new illusion he might entrap poore soules under the very title and profession of Chri­stianity. Heereupon, saith S. Cyprian, he invented new Heresies and Schismes.]

We confesse all this, and are able to prove, that with you are these things, Idolatrie, Heresie, & onely the title of Chri­stianity, or a shew of Godlinesse. There was never greater I­dolatry among the Heathens, then is at this day defended in the Church of Rome, for which cause, namely for her I­dolatry, S. Iohn compareth her unto Revel. 11 [...]. Egypt. This is des­cended unto her from the ancient Heathens, as this Here­sie of unwritten Doctrines to perfect the rule of faith is descended unto her from the ancient Heretickes. As for the title of Christianitie, and the outward forme of Godlinesse, this is all you have to b [...]agge of; ye are wolves in sheepes skins: ye have the hornes of the Lambe, but the voyce of the [Page 164] Dragon; as S. Iohn Revel. 13. 11: describeth you. Ye speake lyes in hypo­crisie, as if they were truth. And the mysterie of iniquity, that is, the cov [...]rt of pietie, is the onely meanes whereby ye entrap poore soules. To free themselves from Idolatry, he giveth a strange description of it.

[Idolatry, placeing a senselesse creature in Gods st [...]d, doth Reply pag. [...]59 give religious worship thereunto.] A senselesse description; and yet as senselesse as it is, such Idolatry you are guilty of, in worshipping of Idols of silver, and gold, and of brasse &c. If a man worship the Devill, is it not Idolatrie? Yet he is no senselesse creature. Your Demi god the Pope is an hereticall Idoll, to whom that may well be applyed, which you lay to our charge. For he is set up on the altar of your soules, and adored as God. He is so far besot­ted with a selfe-liking of his owne opinion, that he treadeth under-foo [...] all other authority, both divine & humane, as the power of Scripture, of Fathers, and of Councels, which are nothing without him, and he farre above them. And yet because he hath some apprehension of the authoritie of holy Scripture, [...]nd finding it plyable to his humor, he admit­teth no other Interpreter thereof but himselfe. Hence it com­meth that these places must needes be understood of him, Concil. Later, Sess. 9. All Kings shall worship him, Psal. 72. 11. All power is gi­ven unto him in heaven and in earth. Math. 28. 18. This is the hereticall Idoll, whose essentiall parts are Heresie, and Idolatry.

2. His second digression is about the Interpretation of Scripture; and therein hee pus [...]eth himselfe to shew, by what meanes it must be interpreted; and by what meanes it must not be interpreted.

[It must be Apostolicall Tradition, which the ancient Fa­thers alwayes have taught to bee the certaine [...]ule whereby Reply pag. 159 we must finde out the assured sense and m [...]aning of the holy Ghost, speaking unto us in the Scripture, Vincent. Li­ [...]in. c. 1. Inquiring often, saith Vincentius Li [...]inensis, with great care of very many holy and learned m [...]n, in what sort I might by a certaine, and [Page 165] as it were, by a generall and regular way, discover the truth of the Catholicke faith, from the falshood of hereticall perver­sitie, I received still this answere from them all: that if I would finde out the deceit of uprising Heresies &c. I must for­tifie my bele [...]e with two things: first by the authority of Holy Scripture, next by the Tradition of the Catholicke Church. But seeing the Canon of Scripture is perfect, and sufficient to it selfe for all things, what need is there of the authoritie of the Eccle­siasticall interpretation to be joyned with it? Because the Scrip­ture is so profound, that all men doe not take it in one and the same sense. &c.]

If you will stand to the judgment of Vincentius, the con­troversie is thus determined by him.

1. That the Canon of Scripture is perfect, and sufficient to it selfe for all things. Hee beleeved a selfe-sufficiency, or an immediate sufficiencie, so that there needed no unwrit­ten Traditions.

2. The Tradition which he alloweth, is that kind of Tra­dition which we allow; the Ecclesiasticall interpretation. Not the interpretation of Hereticks, of the Pope, of the Roman Church: but that of the Catholicke Church.

3. The end of this kinde of Tradition is, that Heresies might be discovered and confuted. not to be a rule of faith, nor to supply the defects of Scripture, as if it were an im­perfect rule.

4. He doth not account it a good meanes to discover all Heresies: but onely uprising Heresies, (as the Iesuite transla­teth it.) that is, of new Heresies, or Heresies lately sprung up. Ceterùm di­latatae & inve­teratae h [...]reses nequ [...]quam hâc vià adgre­diend [...] sunt, [...] quod proli­xo temporum tractu [...]onga his furand [...] ve­ritatis patuerit occasio. Idem de Haer: c 39. For far-spread and inveterate Heresies are not to be dealt with all this way; saith Vince [...]tius, because by long continuance of time a long occasion hath lyen open unto them (unto the Here­ticks) to steale away the truth, Majorum volumina vitiando, by corrupting the bookes of the ancient. Such heresies he would have cōfuted, sola Scripturarum authoritate, only by the autho­rity of Scripture. This [...]eresie of unwritten Traditions is not now newly budded, our Adversaries have received it [Page 166] from the ancient Heretickes, and whatsoever the Here­tickes did, wee are sure our Adversaries have not beene backeward from corrupting the writings of the ancient; they have fitted the monuments of antiquity to their o­pinion, as the Tyrant used to fit his guests to his bed; wre­sting them, cutting them off, and adding to them Adscripta sunt Patribus, quae ipsis nunquàm ne per quietem quidèm in mentem venerant. Ludov. Vi [...]es de caus. corrupt. art. many things which the Fathers never dreamed of. Yet we except not against this kinde of Tradition, we have tryed & exa­mined unwritten Traditions by this 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: & the [...] 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 ras [...] 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 end [...]ed with that sup [...]rnaturall gift, which our Saviour imparted unto his Disciples, when Lu [...]. 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 [...]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. Ioh [...] 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? 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 [Page 167] 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 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 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 Act 18. A­pollos, Aquil [...], and Priscilla, who are commended in Scri­pture for this: yea condemne the Homilies of Le [...] 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 [...]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. [Page 168] 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 a [...]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 [...]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 agre [...] 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 The treatise of renunciat. ignorant divine. But all his geese are swans; & as the proverb is, Asinus asinum scabi [...], 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 Translatiō, the Bishops as they call it, which was published by authority, untill after the daies of cavilling Martin. As that translatiō doth justifie our do­ctrin, so we are able to justifie that, & all other our transla­tions [Page 169] 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 D^r (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 that they are good subjects.

The evil of the fact we deny, for thogh they used not the word Tradition, yet they used such a word as declared the meaning of the holy Ghost in those places. What will you say for your vulgar Latin, in which [...] is not al­wayes translated Tradition, but sometimes 1. Cor. 11. 2. Praecepta, & in English not Traditions, but precepts? I may say of the Sep­tuagint, as somtimes Galatinus said of the Chalde Paraphrase that it is rather an expositiō in some places, then a Transla­tiö: yet the Apostles in alledging the old Testament, did u­sually follow the Compare Prov. 3. 34. with I am 4. 6. and Prov: 11. 31. with 1. Pet. 4. 18. Septuagint, rather then the Hebrew. So that Translators may sometimes varie from the originall word, & yet be blameles aslong as they retain the sen [...]e in­tēded by the holy Ghost in that word. Thus our Translators have done; there is only a verball or grammaticall, no reall or doctrinall difference betwixt the original & the transla­tion. Tradition is a doctrin, ordinance, instruction or institutiō: & again, doctrine, ordinance, instruction, or institution is a Tra­dition. And if Beza must be censured for translating it, The doctrine delivered, & not Traditions; then what say you to those books which are approved, & yetrender it by Syrus Inter­pres. com­mandements, & Vatabl. Bibl. Institutions, & not Traditiōs? If it be a Tra­dition, it is a deliverie; a delivery must have somthing deli­vered: it could not be a delivery of rites, because they have litle power to keep out the man of sin (& the Apostle gave that exhortation) it must needs be a deliverie of doctrine, or [Page 170] a doctrine delivered. As for his exception at the change of the number, we may account this among the number of his Cavils; for by doctrine delivered, he meaneth not one singu­lar doctrine, but all the whole summe of S. Pauls doctrine. Many words grow out of use thorough abuse, Tyrannus of old signified a King, Hostis a stranger, Sophista a wise man; he would not bee accounted a wise man that should now english them so: So of old Traditio was taken diverse wayes, for the manner of delivery either by writing, or by word of mouth; and for written doctrines, aswell as for things unwritten: but now our adversaries abuse the word, and wheresoever they finde it, they apply it to un­written Traditions; therefore our Translators did well, not to use this word Tradition, which, being perverted by our Adversaries, might become a stumbling blocke to the Reader; but rather to use another word which might agree with the Originall, and declare the meaning of the Holy Ghost, and yet might not bee so easily perverted to a false meaning.

This cavilling Martin hath another fling at our Tran­slatours.

[Yea, they doe so gladly use the word Tradition, when it Reply pag. 162 may tend to the discredit thereof, that they put the said word in all their English Bibles, when it is not in the Greeke at all; as Coloss. 2. 20. why are yee led with Traditions? And as another English Translation more heretically, Why are yee burdened with Tra­ditions? Tell us, you that professe to have skill in the Greeke, whether the word [...] doth signifie Tradition? Iustifie your Translation, if you can, either out of Scriptures, or Fathers &c. Tea, tell us, if you can, why you translate for Tradition, ordi­nance; and contrary, for ordinance, Tradition.]

Tell me, why your vulgar Latine, allowed by Clement the eight, is guilty of the same fault, if it be a fault? In it the word [...], which [...]ignifieth Customes, is translated Act. 6: 14. Tra­ditions; and in like manner [...], which signifieth Traditions, is translated 1. Cor: 11. 2. precepts, or customes. Tell me that, [Page 171] and I will tell you this. Tell me, why the Translator of Theod [...]ret printed at Cullin an. 1573. translateth [...], Traditions, and why Hentenius, translating Oecume­nius, translateth [...], Institutions? Wee can justifie our Translations by Scripture; for it calleth these [...], Coloss. 2. 22. [...], doctrines of men, and it calleth doctrins of men Mat. 1 [...]. Traditions. The interpretation of the Fathers doth likewise justifie this translation, for S. Ambrose in­terpreteth this place of such errors, Quos humana invenit Traditio, which humane Tradition found out. What were [...] Pythagoraea but the Traditions of Pythagoras? [...] signifie ordinances, and if ordinances signifie Traditions, why may not the word be so translated? Why did the Iesuite himselfe not distinguish more accurately, in his translations of the Greeke testimonies, betweene these words? For commonly he translateth pag. 143. [...]. pag. 150 1. pag. 155. 1. [...], Doctrines; and taketh [...], Ordinances, Preachings, and Traditions for the same.

At last he concludeth this Section with a wise observa­tion of his owne.

[The last Translations correcting all the former, doth Reply p. 163. clearely declare, what a handsome Scripture the poore people relyed upon all the while before: that it was not the pure word of God, but the corrupt invention of Translators.]

Here is an handsome observation of as wise a divine, as Martin himselfe. There is but a verball difference be­twixt Tradition, ordinance, and institution, if a verball diffe­rence corrupteth a translation, and maketh it a false inven­tion, and no pure word of God, what then shall become of all your Latine Translations? They cannot be numbred, saith S. Aug. de doct. Christ. l. 2. c. 11. Augustine, Hieron. prae­sat. in Iosh. As many bookes, so many severall copies, saith S. Hierome. Vntill the Councell of Trent decreed the vulgar Latine, what pure word of God could the Romane church have? yea, if a verbal difference corrupt a Translati­on, then at this day they have no pure word of God; for the vulgar Latine differeth more from the originall then our [Page 172] English doth. Lindanus, a Popish Bishop, confesseth Lindan de optim. gener­interpret. l. 3. cap. 1 [...] It hath many corruptions of all sorts &c. some things are transla­ted too intricately, some improperly, and some not truely. And such variety, and difference there is betweene the Copies themselves, that hardly is one like another. Yet if they convert the words, and doe not pervert the sense, no wise man will call them a corrupt invention of false Translators; because the truth of Scripture is the sense, and not the words; and variety of Translations, differing onely ver­bally, doth not hinder, but rather doth further us to finde out the true sense, if wee will wisely compare them to­gether.

SECT. IX. The vvhole summe of the Iesuit's Re­ply being cast up, the remain­der is nothing.

1. NOthing but insolent bragging, and vaine tau­ [...]ologies doe heere in his last Section at the first light present themselves. Folly is so [...]e [...]pely rooted in him, that though he were brayed in a morter, his foolishnesse will not depart from him. As for b [...]aggs, they are essentiall to him, and there­fore confute him never so evidently by the Scriptures, and by the Fathers, yet a man may aswell make a scould l [...]ave rayling, as make him leave his bragging. I will not, actum agere, answere that againe which hath beene already three or foure times answered: yet that the Reader may see, that I have not lef [...] one testimonie it selfe unanswered, the margine Ignatius sect. 2. the las [...] testi­mon [...]. Ter [...]ul. sect. 6. Divis. [...] Eureb, sect. 6. Divil. 12. doth direct him where hee shall finde these te­stimonies taken out of Igna [...]ius, Tertullian, Eusebius, [Page 173] Epiphanius, Basil, Chrysostome, and Augustine already an­swered. Epiph. sect. 2. Divis. 11. Basil sect. 6. Divis. 10. Chrys. sect. 3. Divil. 2. August. sect. 4 [...] Divis. 8. The pleading is ended, and the verdict is given a­gainst you, conclusum est in causâ, all your witnesses come too late, and your testimonies a day after the fayre: but be­cause we are willing to give you a full hearing, you shall have your witnesses examined.

[The Fathers of the Councell of Gangers doe pleade our cause as if they had beene fie'd to that end. Conc. Gang. can. ult. We desire that all Reply p. 164. things delivered by the Scriptures, and Ecclesiasticall Tradi­tions (by Apostolicall Traditions it is in the Greeke) be ob­served in the Church.]

2. The Eustathians, against whom this Councell procee­ded, erred both in point of Doctrine, and in Ceremonies; in doctrine absolutely condemning the Christian duty of fa­sting, and the honourable state of marriage in all men: in ce­remonies they allowed not the received kinde of apparel, but would have a strange kinde brought into the Church. Against the first, their errors in doctrine, these Fathers plea­ded the Scripture; against the latter, their error in Ceremo­nies, they alleadged the Tradition of the Apostles. And therefore desired that All things should be observed in the Church, which were delivered by the Scriptures, and by Apo­stolicall Tradition. You have need to fee these Fathers again, for this, which they have pleaded, is nothing for you.

[Some Protestants tell us, that in these sayings the Fathers Reply pag. 165 doe not speake of points belonging unto faith.]

3. It seemeth you answer without taking out the copie of our Answer. What we have answered, we have, & will ever make it good, that in many places, where the Fathers speake only of rituall Traditions, you alleadge them as pa­trons of doctrinall Traditions unwritten. Wee say not in all those places they speake not of points of faith; in some they doe, in some places they doe not. And here againe he bringeth in the same witnesses to bee reexamined; as Basil concerning the worshipping of the Holy Ghost, Augustine for rebaptization, Tertullian touching prayer [Page 174] for the dead, Epiphanius about single lift, Chrysostome, Augu­stine, and Epiphanius about prayer for the dead, those points, saith he, they accounted necessary, and unwritten Traditions.

S. Basil being duely sworne testifieth this, that the wor­ship which is due unto the holy Ghost is taught in Scrip­ture; but for the use of this syllable Cum in this forme of words, Glory be to the Father, and to the Sonne, cum spiritu sancto, with the holy Ghost, this forme of words hee con­fesseth is not written: but that it may be defended by Tra­dition.

S. Augustine confesseth the same concerning the point of Rebaptization, that although this forme of words, Those that returne from the Heretickes shall not bee rebapti­ [...]ed, be not written: yet from most certaine grounds of Scripture he concludeth the same. And no Protestant saith, this is not an article of faith.

Tertullian is onely an advocate for Rituall Traditions unwritten. And the anniversary oblation, or yearely prayer for the dead at such and such times, is not to be reckoned among the points of faith; but among the Customes, or ordi­nances of the Church.

Epiphanius saith, that the obligation to abstaine from marriage is such in those that have so vowed, that it is a finne to marry after single lif [...] is vowed. The Popish practise declareth it to be no sinne, else how could Cromer. de rebus Polon. lib. 4. Benedict the 9^th dispense with Casimirus the heyre of Polonia, to mar­ry after his vow? It is the Popes dispensation, which is a­bove law, which maketh it lawfull. This is a case of Con­science, as we hold, which may be determined, though it be not expressely written, by sure and certaine principles of the Scripture in this manner; If the vow be solemnely made, and the party by any meanes be able to keepe it, it is unlawfull to marry although the Pope would dispense with it: but if not, we say with Epiphanius, Epiph. haer. 61 It is better to marry after the vow, & at length to returne home to the Church though he be la [...]e: then alwayes to be wounded with inward [Page 175] darts. And wherein doth this differ from the Scriptures conclusion, 1. Cor. 7. 9. It is better to marry then to burne?

S. Chrysostomes saying that the Apostles have not delive­red all things by writing, cannot prove that they did not de­liver all their doctrines, or all necessary things by writing; because all things which the Apostles delivered were not doctrines nor things necessary. And yet the Iesuite, to helpe his lame dogge over the stile, corruptly readeth S. Chryso­stomes words, in stead of All things, he readeth All their do­ctrine, saying, the Apostles have not delivered (all their do­ctrine) by writing.

Epiphanius, and Augustine are in the like manner to bee answered; they say the Apostles delivered many things without writing. Hence the Iesuite inferreth, that they de­livered many points of faith, or doctrines of salvation; with­out writing. I may aswell inferre, the Iesuite is an animal, ergo an asse. But Chrysostome, Augustine, and Epiphanius, saith he, tell us in particular, that the Custome of the Church in praying for the dead is a Tradition given by the Apostles un­to the Church without writing. If it bee a Tradition given without writing, how then can you make good this part of your Challenge? [For the confirmation of all the points of our Religion (of which prayer for the dead is one) I will pro­duce good and certaine grounds out of the holy Scriptures, if the Fathers authority will not suffice.] If you can bring no Scripture for this point, then you must eat these words: if you doe produce Scripture, then it was not given with­out writing. Qui benè distinguit, benè docet; here wee must needs distinguish the point it selfe of praying for the dead, from the Custome of the Church in praying for them at set times; this custome we must distinguish from the reasons of it as they are given by these three Fathers; their reasons we must distinguish from the reasons given by our Adver­saries. The point it selfe, how we may pray for them, is grounded on 2. Tim. 1. 1 [...]. the Scripture. The custome or practise of the Church to pray for them at a set time, as when the di­vine [Page 176] 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 Chrys. hom. 2 [...] 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 Aug. Enchir. ad Laur c. 108. release of lighter sinnes, which Gods Children might beare with them o [...]t of this world, into that hidden receptacle. Epiphanius denyed [...]ase of tor­ments, or release of sinne after death, and yet held it good for Epiph. haer. 75 testifying of our fai [...]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 con [...]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 spurn [...] a­gainst it. 4. They placed the denyers of this doctrine among Heretickes as we read of Aer us. Hereti [...]kes commonly as they are contrary to th [...] [...]ai [...]h of the Church, so they will be contrary to the ordinances of the Church; and therefor [...] wee m [...]st [...]ot thinke that every thing which is condemned in Heretickes is h [...]resie; nor that all were [Page 177] 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 Azo [...]. 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 Ma [...]cell. Lent is an Apostolicall Tra­dition Reply [...]. 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. Hi [...]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 3^d 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 [Page 178] 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 shalbe as law for after­times; 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. Te [...]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 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 Lorin. in Act. 15. but a positive law, though it was called necessary. If there be no carnall Israelite in the Church, saith S. Aug. cont. [...]aust l. 32. c. 13 Au­gustine, what Christian need to observe this, to [...]ate no birds but onely such whose blood is po [...]red out? It is an ab­surd thing in this Iesuite, from a conditionall neces­ [...]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 h [...]e produ­ceth Reply pag. 166 [Page 179] 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. c. 2. of Carthage declareth the single life of Priests to bee a thing necessarie, and an Apostolicall Tradi­tion.]

6. His assertion and this instance hang together like pibles in an halter: necessary doctrines, or points of faith, are perpetually the same: but Priests abstayning from marriage, hath not beene perpetually so, from the beginning it was not so. I could alledge in [...]inite te­stimonies of antiquitie, to proove that the Priests in the Primitive Church were allowed to marry; our ad­versaryes Alphons. de Castro l. 13 ad­vers. haeres. confesse the same. Howsoever some of them alledge Scripture to prove it; and others Apostolicall Tradition; yet the most of them, according to the doctrine of the Councell of Conc. Trid. [...]. 24. Trent, account it to be onely an ordinance or institution of the Church; so Scotus in 4. Sent. dist. 36. Aquin. 2. [...]dae, q. 88. ar. 11. Cusan. epist. [...] de usu cōmun. Panorm. extra. de Clericis con­jug. cap. Cùm olim. Peres. de Tra­dit. part 3^tia consider. de voto contined. art. 4. Scotus, Aquinas, Cusa [...]us, Bellarmine, Panormitane, Peresius, with many others. And in regard of the great inconveniences which come thorough the single life of Priests, the two latter, as Panormitane a great Ca­nonist, and Peresius a great Bishop, thinke it necessa­ry that this custome were altered. Bernard saith truely, Bernard. in Cant. serm. 66. Take away honourable marriage out of the Church, and the unpolluted bed; and doe you not fill the Church with for­nicators, incestuous persons, uncleane, effeminate, and Sodomi­ticall persons? As for E [...]sebius, he did not thinke that single life was a vertue in a Priest, or that it was necessa­ry for his salvation, no more then S. Paul did thinke it necessary for every man, in saying, 1. Cor. 7. 1. It is good for a man not to touch a woman. And againe, Ibid. vers. 26. It is good for the pre­sent necessity. This is S. Pauls meaning, it is good in re­gard of the troubles and cares which accompany marri­age, not in regard of any commandement from the Lord. Eusebius speaketh to the same purpose; first he commen­deth [Page 180] that supernaturall state, or manner of life, which is like unto that of the Angels in Heaven, who neither mar­ry, nor are given in marriage, have no cares of the world, no children, no possessions; this manner of life hee com­mendeth very much. Then concerning Priests, he saith not that this state or manner of life is necessary: but that, for the avoyding of cares and troubles of the world, this manner of life is necessary. This is all that ca [...] be gathered out of that passage of Euscbius. And this is no more then the Scripture teacheth us. Ma [...]th. 19. 12. 1. Cor. 7. 7. He that can receive it, let him receive it. And S. Paul would have all men [...] to bee un­married, and as himselfe was, if they have that gift of God.

The Councell of Carthage requireth Priests, [...], to observe chastity, temperance, or sobrietie. What is this for single life? These vertues are required of them in the Scripture and may better be observed in mar­riage, then in a single life. Behold how the Iesuite corrup­teth antiquity, [...]hat he may have some shew of defence for this corrupt Tradition, which is no Apostolicall, but a Pa­pisticall, or a 1. Tim. 4. 3. Diabolicall Tradition. It crosseth the truth of the Scripture, 1. Cor. 7. 2, To avoyde fornication, let every man have his wife. And Heb. 13. 4. marriage is honourable among all men. How can it be an Apostolicall Tradition, when some of the Apostles were Math. [...]. 14. marryed, and put not off their wives after they were 1. Cor. 9. 5. called to the office? The Ie­suite seemeth to confesse, pag. 158. that a Bishop may bee husband of one wife. Marriage is so precious, saith Chrysost. h [...]m. [...]. in Tit. Chrysostome, that it hindereth no mans promotion to the Episcopall chayre. Our Adversaryes teach the contrary, and hold it to bee Coster. enchi­rid. art. de coe libat. A greater sinne for a Priest to marry, then to commit fornication. And thus, ex ungu [...] leonem, by the print of Hercul [...]s foot, you may judge of his whole body; by this one Tradition you may judge of the rest, and so see how like the Traditions of the now Ro­man [...] Church are unto those things which the Apostles [Page 181] delivered unto the Primitive Church.

7. The Iesuite, finding no helpe from the Fathers, fly­eth for succour unto the writings of Cardinall Per­von, from whom hee borroweth these sixe observations following.

[1. When the Fathers speake of the sufficiencie of Scri­ptures Reply p. 167. in one point, our Adversaries extend it unto all points of faith.]

The Fathers disputing against particular errors doe oft use such a medium to confute them, as may serve to con­fute all other errors. Tertullian his generall proposition, (Whatsoever is not written is accursed with a woe) extendeth it selfe not onely against Hermogenes his error, but like­wise against all unwritten Doctrines. The same I may say of S. Ambrose his argument against light talke in Church­men, The things which we finde not in Scripture, are not to be used. This not onely condemneth that one thing, but like­wise all points of faith which are not found in Scripture. In these two, as in many others, although the conclusion bee particular, yet the proposition is generall, and de­clareth the sufficiencie of Scripture in all points of faith.

[2. When the Fathers speake of a mediate sufficiencie of the Reply pag. 167 Scripture, being attended upon by Tradition, which uttereth that by retayle, which the Scripture propoundeth in grosse, and serveth as a k [...]y, or as an interpreter of the same, they apply it to an immediate sufficiencie.]

8. A mediate and an immediate sufficiencie is a grosse di­stinction to proceed from a learned Cardinall; for a me­diate sufficiencie is meerely an insufficiencie. Athanasius hath taught us that the Scriptures have a selfe-sufficien­cie for the discoverie of truth. If any part of this sufficien­cie be given unto Traditions, where is the selfe-suffi­ciencie? This pedlar-like phrase of uttering by retayle what is propounded in Scripture in grosse, befitteth not the mouth of so great a Cardinall; ye are like them, of whom [Page 182] S. Paul speaketh, that make 2. Cor. 2. 17. merchandise of the word of God, uttering by retaile that which is not in the Scriptures. The Tradition of the Church, which serveth for a key to open the meaning of the Scriptures, is to be received, this con­cerneth the manner of teaching not the matter taught: but when men will open the wrong doore with this key, will utter by retaile rotten war [...]s, & if any in stead of bread will give a stone, in stead of fish will give a serpent, in stead of the sincere milke of the word will teach bloody doctrin, this is damnable: and of this the Church of Rome is guiltie.

[3. When the 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 cōparative 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, 2. Pet. 1. 1 [...]. Wee have a more sure word; with what doth he cōpare 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 [Page 183] 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 und [...]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 [...]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; thi [...] written attestation is not so certaine & in­f [...]ll [...]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 drawe [...] from hence; Therefore the Fathers admitted no meane to bee with the Heretickes, for tryall [Page 184] of true doctrine, but onely the Scriptures. For the Heretickes for the most part in the beginning of their disputations would disav [...]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 Hieronym l. 2. in E [...]av c. 3. Deutorotae, Tradition-mongers; and in re­gard of the latter, they were called, Tertullian. de resurrect. car [...]. Lucifugae Scriptura­rum, owles flying from Scripture. 2. That it was an err [...] ­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 Traditi­ [...]n-m [...]ngers call us Scripturia [...]s: but the Fathers never ac­counted it an error. S. Augustine hath cleared this to be no error in cōmending Aug l 5 cont. Donat. c 26. Cyprians appeal unto the Scriptures. & Aug. epist. 1 [...]2 this maketh men hereticks saith he, nor because they do not contemne, but because they do not understand the Scriptures. [Page 185] 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 erroni [...]us prin­ciple, to flye only [...]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 this our Adver­saryes enlarge unto all articles of faith. As in that of S. Hie­rome (which the Iesuite addeth in the margine) That God was borne of a virgin we beleeve, because we read it: that Ma­ry did marry after she was delivered, we beleeve not, because we read it not.]

11. The Fathers provoke their Adversaries unto Scrip­ture only, not only in doubtful questions not determined, but likewise in points of faith determined by the Church out of the Scriptures. The first Councell of Nice deter­mined this point, That the Sonne is consubstantiall with [Page 186] the Father, and yet about an 100. yeares after S. Augustine disputing against Maximinus the Arian about the same point, provoketh August. cont. Maxim. l. 3. c. 14 him unto Scripture onely. The Iesuit's instance of the perpetuall virginity of the blessed Virgin cannot agree with the observation of the Cardinall. If it was a question not determined in the Church when S. Hierome wrote against Helvidius, why then doth the Ie­suite insert it into his ag 126. Catalogue of unwritten Traditi­ons? For as Iulius Rugerius, once one of the Popes Proto­notaries, observeth, I [...]l. Ruger de lib. Canoni [...]is. A Tradition is of no force if it have not beene beleeved even from the times of the Apostles.

[6. When the Fathers cry out upon the abominable impo­stures Reply p. 169. of the Heretickes, who [...]athered upon the Apostles exe­crable Traditions; our Adversaries make use of this against such Catholicke and Apostolicke Traditions, as the universall Church in all ages, and thoroughout all nations, hath evermore observed.]

12. We admit all Catholicke and Apostolicke Traditions, and yeeld to the doctrine of the Catholicke Church, if by the Catholicke Church he doe not meane the Roman Ca­tholicke Church. The Traditions of that Church are as exe­crable and abominable as those Traditions which were in­vented by those Hereticks; and we have just cause, as the Fathers did, to cry ou [...] against such Traditions.

These are the fraudulent inventions by which these Tra­dition-mongers seeke to avoyde the verdict which the Fa­thers have given against unwritten Doctrines; whose fraud and craftinesse do [...]like wise appeare in alleadging the te­stimonies of the Fathers for unwritten Traditions: for (as wee have discovered in the stateing of this Question) whereso [...]ver the Fathers use the word Tradition, (mea­ning thereby ei [...]her the manner of delivery, or the matter delivered, eith [...]r Rituall Traditions unwritten, or Doctri­n [...]ll Traditions written) all those places, without any re­spect to th [...] sense, most senselesly and deceitfully they pro­duce for their unwritten Traditions. When the Fathers [Page 187] use the word Tradition, for the delivery of the written word in writing by the Apostles, or for their delivery of the same things which are in the word by preaching, or by practise; or for the Churches delivery of the written word, or of written doctrines, either expressely written, or by consequence deduced, or delivered in an unwritten forme of words; or for the succession of true doctrine in the Church, or for unwritten rites and ordinances used by the Church; all such places they alleadge against us for their pa­pisticall Traditions.

We confesse that which followeth in his Reply, [That Reply pag. 170. the condition of being written, or not written belongeth nothing at all unto the nature of a precept, but onely unto the manner of delivery: and therefore if once we be assured it was delivered, we must not doubt of it.] This is the true state of the Que­stion, whether the Apostles did deliver such things or no? Prove this, that the Apostles did deliver such doctrines as are not contained in the Scriptures, & that your unwritten doctrines are the same, and we will make no doubt of them. To prove this the Iesuite prop [...]undeth three rules, where­by we may be certainely assured of this. 1. By the testimo­nie of the Church vivâ voce. 2. By the dayly and constant practise of the Church. 3. By the written attestation of the Saints and holy Doctours.

His 1. rule is thus squared, [Seeing our Adversaryes have Reply pag. 170 no other warrant for the written word, but the continuall testi­monie of the Church thoroughout all ages, having the same au­thoritie for the unwritten word, why doe they not embrace the same?]

13. If we had as good authority for the one as we have for the other, we would embrace it; for the written word we have more sure grounds then the testimonie of the Church, as we have Sect. 4. Div. 16 shewed: but for unwritten Tradi­tions we have not so much as the continuall testimony of the Church throroughout all ages. Produce, if you can, the con­tinuall testimony of the Church thoroughout all ages, for [Page 188] adoring of Images, for denying the Cuppe and the Scrip­tures unto the common people, and marriage unto Priests. To prove unwritten Traditions by the testimonie of the Church is to prove idem per idem; for they account the te­stimonie of the Church an unwritten Tradition. This is to prove obscurum per obscurius, because it is a most di [...]i­cult thing to finde out the continuall testimonie of the Church thorough all ages. Howsoever we put it to the tryall of the Church exceptis semper excipiendis. 1. That it be the testimony of the truly Catholicke Church, not of the Roman Catholicke Church whose fame is crackt, and [...]he is [...]mficti pravi [...] tenax; the case is her owne, and shee must not be a witnesse in her owne cause▪ Aug epist. 9. If one false thing bee found in the Scriptures, saith S. Augustine, what authoritie can there be in them? In the Roman Church there is at the least one false Tradition which is not from the Apostles, as the taking away of the Cuppe, and then what authority can there be in her testimony? 2. The testimony of the Church must be beleeved; (the Iesuite might spare his la­bour in proving it.) but it cannot beget that [...] full assurance which the Scripture doth: so that I may easi­ly answer his question, [What deposition of witnesses, I pray Reply p. 170. you, can be more certaine and authenticall, then tho voyce of the whole Church?] Why, the voyce of the Scripture is a more [...]ure word; holy men may be deceived in some things, and their a [...]irmation maketh a thing probable: but the Scripture is infallible, so certaine as non potest [...]ubesse falsam; the Scriptures affirmation is a most certaine demonstra­tion. And now, having made our exceptions, let us heare the continuall testimony of the Church. [The voyce of the Church is an uniforme consent and agreement of six or seven Reply p. 170. thousand Chayres, and Episcopall Successions derived without any interruption from the Apostles, and their successours, and of many millions of subordinate Churches [...]h [...]rough the which, as thorough so many c [...]nduit pipes, ordained assisted, and authori­zed by the holy Ghost for this effect, the Traditions of the [Page 189] Apostles have with a great uniformity, sliden, and [...]owen through all ages unto us.] This is not the vo [...]ce of Iacob, but of Esau; we expected to heare the continuall t [...]stimony of the Church, a [...] least to heare some of the 6000 or 7000 chaires, or one of the many millions of subordinat Churches; & we heare only the testimony of a [...]esuite, who will make no bones o [...] it to lye for the good of the Church; Part [...] ­rit Oceanus, prodit de gurgite squ [...]lla. Our exc [...]ptions have prevented his testimonie; you may aswell aske the daugh­ter if the mother be an whoore: Thais, or Lais will never condemne her selfe. Neither doth he tell us what the Church saith by her testimonie; but it is a [...]esuiticall de­scription of the voyce of the Church. An uniforme consent hath not beene continually in all ages in the Church about such Rituall Traditions it selfe as the Apostles have de­livered unto the Church. He that knoweth any thing in antiquitie, cannot bee ignorant of that dissent in the Church about the observation of Easter day. Six or seven thousand Chayres, and Episcopall Successions, derived without any interruption from the Apostles, and their Successours, and of many millions of subordinate Churches. This is like the eleven thousand virgins; Where shall wee finde them? Were there so many Apostles, did they sit in so many Chayres, and are there so many Chayres that can be derived successively from the Apostles without any in­terruption? The Roman Church is none of these, in which there hath oft beene a personall interruption, and at this day there is a doctrinall interruption in succession from S. Peter. Through which, as through so many conduit pipes, the Tradi­tions of the Apostles have, with a great uniformitie, sliden thorough all ages unto us; It stands you upon to prove this, for we deny it. It is false, impossible, and improbable.

False, because the Romane conduit pipe is so stuffed up with mire and filth, that the water, which passeth tho­rough it, is the water of Marah; and not the water of [Page 190] life: her Traditions are not Apostolicall, but Apostaticall.

Impossible, because if this Iesuite were as strong as Sampson, as wise as Salomon, as long lived as Methusalem, and did nothing but study this point all his life, yet he is not able to declare what was beleeved and practised con­tinually, thorough all ages, with an uniforme consent, in those 6000. or 7000. Chayres, and many millions of subordinate Churches.

And it is improbable, that things unwritten, trusting to the bare memory of man for their pre [...]ervation, should, continually, in all ages, thorough thousands and millions of Churches, with such an uniformity slide unto you; see­ing it is most certaine, vox audita per [...]t. The Iesuite foresee­ing that this rule would not hold, frameth his second rule after this manner.

[Those matters were not trusting unto the bare memory of Reply p. 170. man for their preservation, but were surely stamped in the cu­stome & dayly practise of the Church, never to be obliterated, but it was continually extant most apparantly, at every houre, and moment.]

14. This rule is likewise lyable to the same excep­tions.

It is false, 1. Because our Adversaries hold many things to be unwritten Traditions, which cannot be seene in the dayly practise of the Church, and are not continually extant most apparantly, at every houre, and moment. Such are those Traditions which the Iesuite hath Pag. 126. alleadged, as That the Father is unb [...]ggott [...]n; that the Sonne is consubstantiall with the Father; that the Holy Ghost proceedeth from the Father, and the Sonne, as from one beginning. These things wee be­leeve, we see them not; how then can they be seen conti­nually extant most apparantly? Such likewise are those se­cret and hidden mysteries, which for their dignity least they should be contemned by too much familiarity, (as the Iesuite hath Pag. 155. said) were not to be written. If they might not bee read, then surely they ought not to be continually extant [Page 191] most apparantly, at every houre, and moment. 2. Because Cu­stome is not to be the rule of faith, unlesse we have the au­thority of the Scripture for that custome. Basil. epist. [...]0. It is not good, saith Basil, to make custome the law and rule of true doctrine: the Scriptures inspired by God must be the Iudge. 3. Because such Traditions as are now defended in the Romane Church were not continually observed in all the Churches of God. 4. Because all the points of faith, which were sure­ly stamped in the dayly practise of the Church, were likewise more surely stamped in the holy Scriptures. [The Apostles did not write their Traditions in letters of paper, and inke, but in the heart, and forehead of the Church, (saith the Iesuite) because the Apostle saith, 2. Cor. 3. 3: you are manifest to be the Epistle of Christ ministred by us.] Those things were written in their hearts, therfore they were not written in paper & inke; this inference is so absurd, that with all the paper and inke in the world he can never make it good. Whatsoever is written in the Scriptures ought to be written, as it were, in our hearts, and on our foreheads; thus we read of the bles­sed virgin, she laide up in her Luc. [...]. 19. heart, those things which are written. With the heart we Rom. 10. 10. beleeve; Doe we therefore beleeve things unwritten? No, for those things are written that we may Ioh. 20. 31. beleeve. The writing of things in the heart doth no more exclude writing in paper and inke, then it doth exclude teaching by word of mouth. S. Paul calleth the Corinthians his Epistle, because in their practise he read the doctrine which he taught them, he may aswell inferre, therefore S. Paul did not write two Epistles unto the Co­rinthians in paper, and inke. The instances, given by the Iesuite, of the baptizing of Children, and of the observing of Sunday, are of this nature, things seene in practice, and things written in the Scriptures. This is so evident, that after all his labour and toyle to prove unwritten points of faith, he concludeth with us against himselfe in these very words, [pag. 171. All those points of Christian Religion which doe absolutely belong unto the naked Theorick, or speculation [Page 192] of our faith, are touched, either directly, or indirectly, in the the Scripture: and those articles which are reserved unto sole Tradition, are rituall points.] This sheweth that there is some hope of the man, for hee renounceth all Doctrinall points of Popery, and onely holdeth with it in such Rituall points as are unwritten.