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 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 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 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 〈 in non-Latin alphabet 〉 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 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 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. 〈 in non-Latin alphabet 〉 ▪ 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 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 〈 in non-Latin alphabet 〉 , 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 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.

2ly, 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 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. & 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 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 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. Sr. 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 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 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. 〈 in non-Latin alphabet 〉 . 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 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.]

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 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.

[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 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. 〈 in non-Latin alphabet 〉 &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, 〈 in non-Latin alphabet 〉 &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 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 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, 〈 in non-Latin alphabet 〉 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 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? 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: 〈 in non-Latin alphabet 〉 . 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: 〈 in non-Latin alphabet 〉 . 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 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 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) 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 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 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 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 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.]

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 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: 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , which are the ſame, or are ſpoken of the ſame things: as Thucydides, & Diodorus Siculus are ſaid 〈 in non-Latin alphabet 〉 , 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 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 Sr 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 2d. 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; 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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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 of ſuch unwritten Traditions, as the Apostles leſt unto the Church.]

12. Theſe are the words of Euſebius. 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 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, that hee thought it neceſſary, that the Tradition of the Apoſtles (that is, their doctrine) ſhould be expreſſed in practiſe. So the word 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 , 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 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. 〈 in non-Latin alphabet 〉 . 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. 2d. 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 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 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. 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 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?

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 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.

[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. 2d•. 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 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 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 〈 in non-Latin alphabet 〉 , or full aſſurance, which a divine Teſtimony doth. 〈 in non-Latin alphabet 〉 &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 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 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 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 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 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, 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 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 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: 〈 in non-Latin alphabet 〉 , &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 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 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 written for that purpoſe. 〈 in non-Latin alphabet 〉 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 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 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. 〈 in non-Latin alphabet 〉 &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? 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 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 〈 in non-Latin alphabet 〉 , to be beleeved for themſelves: yea they are 〈 in non-Latin alphabet 〉 , 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 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 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 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?

[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 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 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 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. 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 〈 in non-Latin alphabet 〉 , 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 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) 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 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 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 4th 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 being derived 〈 in non-Latin alphabet 〉 is rightly tranſlated to make wiſe, ſo Cajetan, Ar • as Montanus, Salmeron, Eraſmus, with many more doe render it; yea the Ieſuite himſelfe pag: 129. lin: 6. confeſſeth it: but here he limitethit, with this diſtinction of initiatively, and perfectly. So the 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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, 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, Sr Gaggler, wherein hath the [Anſwerer falſifi • d the Scriptu • e in the Antecedent, or in the concluſion offered wrong unto right Logicke?] The argument is rightly grounded upon this Axiome. Nihil dat quod non habet. The Scripture is perfect effective, and therefore it is perfect ſubjective.

To the ſecond braunch of the argument, which is this. By the Scripture the man of God (that is the minister of Gods word, unto whom it appertaineth to declare the whole counſell of God) may be perfectly inſtructed to every good worke: which could not be, if the Scripture did not containe the whole counſell of God, which was fit for him to learne, or if there were any other word of God, which he were bound to teach, that ſhould not be contained within the limits of the booke of God. The Ieſuite anſwereth in this manner.

[First by the man of God the Apoſtle underſtandeth not Reply pag. 132. the miniſter of Gods word.]

12. If this exception were true, yet the argument is ſure: let the man of God be Prince, or Prelate, Magiſtrate, or Miniſter, if by the Scripture he may be perfected, and inſtructed to every good worke, then the conſequence is moſt evident: But it is falſe, for the Scripture giveth this title, 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 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, 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, 〈 in non-Latin alphabet 〉 , 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: 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 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 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 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 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, 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. 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.

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 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.

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 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 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 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 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 • 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.] Sr 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 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 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 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, 〈 in non-Latin alphabet 〉 , which Athanaſius uſeth. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , cui nulla reſpondet Latina eſt de claranda. Eſt autem 〈 in non-Latin alphabet 〉 , is qui •• s bonis contentur, ſatiſque copioſè inſtructus eſt, qui que nullas externas opes deſiderat. Lamb. in Ariſlot. Ethic. •• . c. 7. This word 〈 in non-Latin alphabet 〉 muſt be expreſſed by more words, for there is no one Latin word that can fully declare it. He is 〈 in non-Latin alphabet 〉 , that is, con • ent with his owne ſtore, and is furniſhed with enough, and with abundant, and deſiteth no other help • . It is ſuch a ſelf • -ſufficienci • as is in the heavenly Kingdome, of which Theophylact ſaith, 〈 in non-Latin alphabet 〉 . 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 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 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 Sr 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 ſhall anſwere for us. 〈 in non-Latin alphabet 〉 . 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.

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.]

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.

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 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 〈 in non-Latin alphabet 〉 , &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.

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 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 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 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Conſtitutions, and Doctrines, as if they were the ſame, whereas they differ very much. S. Baſil in the ſubſequent words diſtinguiſheth them, ſaying; 〈 in non-Latin alphabet 〉 . Idem ibid. Conſtitution is one thing, Doctrin is another thing. Conſtitutions are the rit •• cuſtomes, decrees, or ceremonies of the Church, ſo 〈 in non-Latin alphabet 〉 is tranſlated a Luc. • . 1. d • cre • : and 〈 in non-Latin alphabet 〉 • pheſ. • . 15 • ordinances. Doctrines are the points of ſalvation, perpetuall and not changeable, 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. 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 ; but after being in more coole blood he ſpeaketh like himſelfe 〈 in non-Latin alphabet 〉 for having ſhewed that ſome things are given by word of mouth, he ſheweth that thoſe were not neceſſary things, ſaying; 〈 in non-Latin alphabet 〉 &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, 〈 in non-Latin alphabet 〉 , &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 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 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, 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 • 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.

[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 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, 〈 in non-Latin alphabet 〉 . 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, 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 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. 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.

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. 2d•. 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 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, 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 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 7th 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 8th 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 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 9th 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 10th 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 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 11th 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 12th [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 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. 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 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 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, 〈 in non-Latin alphabet 〉 , 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 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 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.