A REJOINDER UNTO WILLIAM MALONE'S REPLY TO THE FIRST ARTICLE.  
Wherein The Founders of unwritten Traditions are confounded, out of the sure foundation of Scripture, and the true Tradition of the Church.  
By ROGER PUTTOCK, Minister of God's word at Novan.  ACT. 24. 14. 
After the way which they call heresy, so worship I the God of my Fathers, believing all things which were written.  Theop. Alexand. in 2. Paschal. 
Diabolici spiritus est extra Scripturarum sacrarum authoritatum divinum aliquid putare.  
Printed at Dublin by the Company of Stationers, Anno Domini 1632.   

TO THE RIGHT HONOURABLE THOMAS LORD VICE-COUNT WENTWORTH, LORD DEPUTY GENERAL of the Kingdom of IRELAND, LORD PRECEDENT of his MAJESTY'S Council established in the North parts of England, and one of the Lords of his MAJESTY'S most Honourable Privy Council.  
RIGHT HONOURABLE,  
THE Pope affecting a terrestrial Monarchy, to be exalted above all that is called God, & aspiring to a celestial Hierarchy, as God to sit in the Temple of God; had never effected the former, 
* 2. Thes. 2. ●.  if the Pope had not eaten up the Emperor: & might for ever have despaired of the latter, if that Church had not overtopped the Scriptures. 
a Omnium Bibliothecas unus mihi videtur 12. Tabularum libellus, & authoritatis pondere, & utilitatis ubertate supera●● Tul de Orat. l. 1.  I am of opinion, saith the Orator, that the little book of the twelve Tables fare surpasseth all Libraries whatsoever; both for authority, and for perfection. If the two Testaments had, as they ought to have been thus accounted of, that Church had never 
b Is. 14. 14.  ascended above the heights of the clouds, to be like the most High in her authority: and if that Church had not mounted up so high above her own Sphere, unwritten Traditions had never gained the credit to be compared for authority with the written word: and if unwritten Traditions, the pillar of Popery, had not been set up, Popery had long ere this fallen to the ground.  
The Persian Magis found out a law, that The Kings of Persia might do what they list; & by this general law they concluded, 
c Herodot●. in Tha●●a.  That the Persian Monarch might marry his Sister. Soule-cheating jesuites have likewise found an unwritten law, that whatsoever the Church doth, it must not be questioned; and by this general law, they conclude, that a man may eat his God, and kill his King: by this they prohibit the Scriptures, and the Cup in the Sacrament: by this they condemn marriage in some: in a word by this unwritten law, they make new laws, which shall bring a man to greater perfection than the Scripture can. This is that Trojane horse, out of whose belly there arise these and many more cursed doctrines. This is that sandy foundation of the tower of Babel.  
This little, which I bring into the Lord's store-house, may serve as a mattock to dig up this foundation; or as an engine to batter down this tower. And though it be but little, yet a little mite may well be cast into the Lord's treasury. Among the Heathens (as Pliny writeth) he that had not frankincense to offer, might offer milk; and he that wanted milk, might offer salt. And in holy Writ, 
d Levit. 1●. ●.  he that had not a Lamb, might offer turtles, and he that had not turtles, might offer two young pigeons, Whatsoever it is, it is the first fruits in this kind of my labours, and the Prodromus of this Kingdom which cometh to Your Honour for protection, as the sparrow fled for shelter to 
e Aelian. l. 13. c 31.  Ze●ocrates bosom.  
It cometh not as an informer, for Your L●● is 
f Act. 26. 3.  expert in all customs and questions which are among us. Nor as a confirmer; for no Bariesus, or jesuite of them all, is able to turn away Sergius Paulus, a prudent 
g Act. 13. 8.  Deputy from the faith. But as an humble suppliant,  
1. Craving pardon of this bold presumption. And yet in this I was directed by a 
* Pindarus.  famous Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to begin with a glorious Preface. If then, for the beautifying of the frontispiece of this Work, I have been too bold to prefix the name of so great a Viceroy, blame not me, but my director. Neither in this have I been so bold as this blind Bayard, or proud jesuite, who durst presume to dedicate his Reply unto his sacred Majesty, in which he assigneth no other lot to any 
* pag. 490.  Protestant whatsoever, but the very pit of hell.  
2. Some respect and acceptance of the Worke. As for the Workman, if any glimpse of Your favourable aspect and countenance shall at any time shine upon him, it is more than he can deserve. The acceptation of the Work is the full satisfaction of the Workman; or in the words of Seneca, 
h Seneca de benefic l. 2. c. 12.  Si gratè hoc, non beneficium, sed officium meum accipias, ejus pensionem solvisti. This acceptation and approbation of it may prove profitable unto others, howsoever it be unto me, who by Your example, (though the subject deserve it not) may be drawn to do the same.  
And yet the subject of this little, is great, and deserveth no little respect and regard. If it were a needless 
i Act. 18. 15.  question of words, or of names, Gallio the Deputy would not regard it: but it is the greatest Question, the ground of all Questions, the foundation of Popery, not one branch, but the root of the Roman superstition, the Master-vein which feedeth all the rest, the Goliath of Gath, with whom if we 
k 1. Sam. 17. ●.  be able to fight, and to kill him, they confess they will be our servants for ever. And in this behold a sandy foundation, a rotten root, a vein bleeding, and a Goliath vanquished.  
All these are nothing to those two Allectives, Your personal endowment, and Your Honourable employment, which like two attractive Load stones, have drawn it to Your Honourable protection.  
God hath honoured you with grace; this grace being wrought in you by the holy Scriptures, the word of grace, he may have hope of your gracious acceptance, that laboureth to vindicate the Scriptures from that disgrace, which graceless Tradition mongers bring upon them.  
His Majesty hath graced you with honour to be under him, and over us the defender of the faith. That faith which you are to defend by the sword, that faith I defend by my pen, namely the faith which was once delivered to the Saints, and is contained in the holy Scriptures. Stapleton would have had the Duke of Parma, 
l D. Staplet. Epist dedic●t. before his work of lustification.  to cut all knots with Alexander's sword, rather than to appease contention with the harp of Apollo. S. Augustine would have both the sword and the harp joined together, & giveth his reason, 
m August Epist, 8.  Siterrerentur & non docerentur, improba dominatio videretur: si docerentur et non terrerentur, vetustate consuetudinis obdurarentur. There is no cause to complain of an evil government, for there hath been more teaching than terror: but we have cause to pray, that terror may expel that hard and evil custom, which by teaching will not be removed. The Lord, who hath exalted you above the many worthies of Israel, grant that 
n Act. 24. 2●  many worthy things may be done for this Nation by your providence. In all things God guide You by his Counsel, and after all, receive you into glory.  
Your Honours in all Christian duty, and humble observance, to be commanded. ROGER PUTTOCK.   

TO THE READER.  
THere is a sort of men, by foundation Friars, by appellation jesuites, who are the last, but proudest Order of the Roman Clergy. One of these, swelling like a to ad with a great conceit of a little learning, in an evil hour for himself challenged (as thou knowest) an Elisha, a valiant horseman of Israel to combat with him about sundry points of faith. In this duel this Challenger being wounded went over Seas for healing unto his Master-Iesuites. And having his wounds bound up, he returneth without fear or wit to assault the most learned Primate with a new Reply. In which he promiseth much, but performeth little; and defendeth the Roman Capitol, as it was of old defended, by gagling like a goose in babbling eloquence, and by barking like a dog in slanders and reproaches.  
To write of these points after the most learned Primate is all one as to write the Iliads after Homer. And none are so well able to defend his Answer as himself; but as S. Hierome thought it not fit to answer Helvidius, so the most judicious, concurring with him in judgement, thought it not fit for him to answer this Reply. 
* Qui● loquacitatem facundiam esse purabat. Quia omnibus maledicere solebat. Et ne respondendo dignus fie●et qui vinceretur Hiero●. count. Helvid. c. 3.  1. Because babbling is his best eloquence. 2. Because railing is his best argument. 3. Because he should not be thought worthy of encounter by his answer. And indeed why should the most rev●rend and learned Primate of this whole Kingdom (a most skilful General in ordering and fight the Battles of the Lord) enter again into the field in his own person to fight a duel with a p●●ie jesuite? Our common Soldiers are able to sight with the best Captains, and our Captains with the best Generals of the Roman faction; witness our Abbot conquering their Bishop, and many of our Bishops their greatest Cardinals. It was too great an honour for this jesuite that he had such an Answerer.  
Quem si non vicit, magnis tamen excidit ausis.  
There are others who are picked out to do this service, among whom I confess myself the meanest and unfittest to fight against this Roman Bulwark: yet seeing it is fallen unto me, not by my choice, but by ●●●, trusting to God (for whose word, and by whose word I fight) and to the fastness of the cause I have set upon it.  
Happily some curious Spectators, seeing the manner of my fight, may say; I have a good cause, but do not defend it well: be hath a bad cause, but defendeth it craftily. I confess that in this fight I have used no Fencer-like flourishes: and at sometimes such words have dropped from my pen, as if it had been dipped in vinegar. If any man blame me for those two things, my defence is this. For the 1. I had rather fight with the words of wisdom, then with the wisdom of words. For the 2. His own thundering of scornful and disgraceful speeches against so grave & so gracious a Prelate, hath turned my wine into vinegar. Had he replied in a calm manner, he should have been answered in the same; but seeing his Reply is a railing and slanderous accusation of his Answerer, rather than a sound and  confutation of the Answer, I thought it not amiss to curry him in his kind; and I hope no man will blame me for calling a spade a spade.  
As for crafty defending of the cause, I deny the fact; let him be Master of the craft. Pura religio nescit imposturas, Truth needeth not lying pretences, nor cunning devices; I leave them to this juggling jesuite, whose crafty dealing is discovered in many particulars. In his carping at the true stating of this Question, and in not stating of it at all, of set purpose that he might wander from the question. In not answering many of the testimonies which were produced against him. I pass by his absurd distinction of mediate and immediate sufficiency or perfection, where with he answereth most of the testimonies of the Fathers. I need not here to discover his false quotations, his corrupt translations, his impertinent allegations, his vain tautologies and reiterations of the same testimonies, some times ten times over, his scraps gathered from Bellarmine's table, and his treasure stolen out of Coccius his thesaurus, his manifest contradictions, and his manifold digressions into other points, his division of this Part into nine Section●, five of which (〈…〉, ●. 3. 4. 8. 9) have the title of a Reply to the Answer: but not one word to the Answer, secundùm allegata & probata. All this thou shalt find discovered.  
I have used none of these: if my Adversary can discover any such dealing, let him not spare me. I have followed his wand'ring method, to the intent thou mayst see all his testimonies to be answered: and what is not answered being formerly answered, the margin (to avoid needless repetition) directeth thee to that former place: & for the easier finding of it, I have made divisions of every Section. My Adversaries words thou mayst know by these two [] enclosures. With thy will to read the Lord give thee an understanding he art to believe those things which were written, that thou 
* john 20. 31.  mightst believe, and in believing have eternal life.   

A REJOINDER TO FRIAR MALONE touching Traditions.  

SECT. I. The jesuite shrinketh from the Question.  
IF Scripture be the judge, Heretics cannot stand out in judgement, saith 
a De solis scripturis quaestiones suas sistant, & stare non possunt. Tertul. de resurrect. carnis c. 3.  Tertullian. The Romanists find it to be true, that the Bible willbe the ruin of Babel: to prevent the downfall of it, Pighius in the name of the Roman Church giveth this advice. 
b Ad Traditiones potiùs quam ad Scripturas provocandum est, etc. 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 dolour, videmus incendium, Pigh. Eccles. Hiera●. l. 1. c. 4.  We must rathen fly to Traditions then to Scripture. And again, Had we remembered this doctrine, it had been better with us: but while we have sought with Luther by the Scriptures, that we might show our wit and learning; this combustion, which we grieve to see, is stirred up. By this we may see why they fly from Scripture, even as the dog flieth from the whip wherewith he is beaten. The Scripture is no friend of theirs; and therefore they will not be friends with it: but speak evil of it, as of an inky Gospel, a leaden rule, a nose of wane, a dumb judge, and an imperfict Law. And they have invented this Doctrine of unwritten Traditions as a Sanctuary to sly unto; which they call, 
c Salutis & castrum & propugnaculum. Lindan. de optim. gener. in terpret.  The tower and fort of salvation. 
d Andrad. orthodox, explicat. l. 2.  The main pillar of Religion. [
* pag. 169.  And upon it, saith the Lesuite (in this his hotchpotch) doth podge the whole frame of all differences, & controversies in Religion, which now adays are disputed betwixt Protestants, and Catholics.] Seeing then this is his Masterpiece, in which he fighteth Tanquam pro focis & aris, let him show his skill and reading. [He giveth good testimony of his vain skill and reading.] (If I may use his own words) who hath read no more than his 
† A. Andradius. B. Bellarmine. C. Coccius.  A. B. C. And such a fibolist by whole sale I never read: yet this impudent jesuite compareth him, (whose learning his learned Adversaries do acknowledge) unto [
* pag. 151.  Esopes' jacdaw, 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 own not so much as one feather, or a figleaf to cover his nakedness: but only a robe of lies, of railings, of malice, and of impudency. 
e Quem veritate non potest vincere, lacerate convitij●, Ambros. in Psal. 118  In truth he cannot overcome him: yet by railings he would wound him. It is no marvel that he should slander and belie him, that standeth for the perfection of Gods written word; seeing he slandereth and belly the written word itself with imperfection. A whip is fit for a fool then an answer for his folly. 
f An non justius os loquens talia fustibus tunderetur, quam rationibus refelleretur Bernard. epist 190.  A cudgel is more fit to stop, than reasons are to confute, a mouth that speaketh such things. I might refuse to answer his foolish Reply, as 
g jerem. ●8. 11.  jeremy did to Hannaniah: but then the Philistines will vaunt, that none dare meet with their Goliath; and therefore I, (who am but the least in the Camp of Israel) will grapple with him: and by GOD'S assistance leave him grovelling on the ground.  
2. Sir Wiseacres in his halting simile, taxeth the 
pag. 115.  most reverend Primate, for [frameing of the Question.] A witless cavil. Is it not the part of an Answerer to lay down the state of the Question, that the truth may be the better discovered? If the jesuite had stated the Question better, or if he had showed wherein, his Answerer had framed the Question amiss, he had not spoken nonsense: but to do neither the one nor the other, this [Declareth how idly his Answer willbe shaped.] It is his policy (Dolosus versatur in generalibus) to dispute at rando●, and not to state the Question at all, lest the truth should be discovered. 
h Vanitas potest plus clamare quam veritas. August, de Civit. Dei. l. 5 c 27.  Vanity, saith S. Augustine, may outcry the truth. So doth the jesuite crying out of vanity, and of gross vanity in the most reverend Primate: when he himself most vainly triumpheth as Victor. [That unwritten Traditions are embraced by the Catholic Church as the undoubted Word of God] this is one of his vain flourishes; this is no better than petitio principij, a vain begging of the Question.  
3. He can do little that cannot belie his Adversary. This the jesuite hath done; first persuading the Reader to believe, that the Answerer engaged himself to tell, [When unwritten Traditions first began.] The most reverend Primate hath showed their 
* pag. 40.  Original: although he showeth, that it is a 
* pag. 2. & 3.  vain, and a foolish demand. Tell us when those jewish Traditions, which the Scripture condemneth, began; and who was the Author of them? and than we will do the same for Popish Traditions: This is as true as the next, that the [Answerer hath not produced so much as one only Authority out of the Fathers against unwritten Traditions.] Not one only, why? Is it because he hath produced many more than one? And those so direct, so clear, so evident against them, as that the jesuite could not invent any false gloss to obscure them. In answering many testimonies of the Fathers he hath made use of that Counsel which the Divines of Douai gave. 
i 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 only with a noli me tangere, dealing with them, as Antony the unskilful Orator did with troublesome points, 
k 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 testimony then that of S. Basil? 
* Basil. pag. 11. & l.  Every word and action ought to be confirmed by the testimony of holy Scripture. And again, 
* pag. 38. ctm.  Neither reject, nor add any thing thereunto, for it whatsoever is not of faith be sin, as the Apostle saith, and faith is by hearing; and hearing by the word of God: than whatsoever is without the holy Scripture, being not of faith, must needs be sin. Gregory Nyssen saith, 
* Greg. Nyss. pag. 39 ct o.  Forasmuch as this is upholden with no testimony of Scripture, as false we will reject it. Unto these I might add 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 learn out of the holy Scriptures that which is for his use: both for his full settlement in godliness, and that he may not be accustomed unto humane Traditions. These are direct testimonies, and unto those the jesuite answereth nothing but mum. never expect truth from a jesuite in defending of his Religion; for as it is compounded of lies, so it is maintained by lying.  
[What Traditions do you admit?] 
Reply.   
4. If he had eyes to see, he might see, that All Traditions are not promiscuously struck at by our Religion. We cavil not at the use of the word Tradition: we find it both in Scripture, and in the Fathers. And the general sense of Traditio with the Latins, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greek, of Cabbala, or Masoreth with the Hebrews, is the same: namely, a Delivery, or any thing delivered. aswell by 
l ●. 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 jesuite (who is well skilled in the practice of equivocation) should equivocate with the word Tradition, and so prove Quid pro Quo, the manner of delivery for the matter delivered, the Answer showeth him: That we admit modum tradendi, the 
Answer.  manner of delivery. We willingly acknowledge, that the word of God, which by some of the Apostles was set down in writing, was both by themselves and others of their fellowlabourers, delivered by word of mouth: and that the Church in succeeding ages was bound not only to preserve those sacred writings committed to her trust, but also to deliver unto her children viuâ voce the form of wholesome words contained therein. Here he might have seen, that we admit modum trad●ndi, the manner of delivery both by the Apostles, and by the Church.  
1. We believe the preaching of the Apostles to be the undoubted word of God, aswell as their writing: so that it is 
m Ridiculum est quod nemini est dubium probare. Mare. Tul pro Quint.  a ridiculous thing in the jesuite to prove that which no man doubteth. He allegeth 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 believed, & 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 believed? but th●● he should frame the Question. 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 diverse doctrines contained in them, called a Tradition▪ being delivered unto the Church by writing. 
n Traditum est nobis quod sit unus Deus & una spes, & una sides etc. August. de baptism. l. 5. c. ●6.  It is delivered unto us, saith S. August in that there is one God, one hope, one faith, etc. As this kind of Tradition cometh not within the compass of this controversy: so these Fathers 
* Irenaeus pag. 125.  Ir●naus, 
* Euseb. pag. 109. 120  Eusebius, and sundry others, are impertinently produced by the jesuites, who ascribe the word Tradition unto Scripture, and unto written Doctrines. In this the jesuite shrinketh again 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 add a third kind of active Tradition, & that is, the delivery by action or conversation, which I may call a Practical Tradition. S. Chrysostome expounding these words. 
b 2. Thess. 3. 6.  Withdraw yourselves from every brother that walketh disorderly, and not after the Tradition which he received of no. giveth this sense of them. 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Chrysost. in 2. Thes. c. 3.  He meaneth the Tradition which is according unto works. This kind of Tradition belongeth not to our purpose; and to little purpose doth the jesuite bring in 
* juseb. pag. 162.  Eusebius, who calleth the practice of the Apostles, a Tradition. In this again the jesuite shrinketh from the Question, which is not, whether the practice of the Apostles may be called a Tradition? but whether in their practice of Piety they observed any holy duties, necessary for our salvation, which are not contained in the Scriptures either expressly, 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 means whereby the Scripture is made canonical; yet as one good means, though not as the only means, whereby a man may be persuaded that it is canonical. And the granting of this is a sufficient answer to a deal of confused stuff alleged by the jesuite in his 4. Section.  
2. Her delivery viuâ voce of the form of wholesome words, and of such Doctrines, as are either expressly contained in the Scriptures, or by sound inference may be deduced from them. S. 
q Basil. de Fide.  Basil was sparing to use such words as are not contained in Scripture: but the Pontifical Romanists spare not to bring in such doctrines as are not contained in it. For words we say with Hilary, words 
r Nomen nih●● habeterimini●, quod non perturbat sensum religionis. Hilar. de Synod. count. Arian.  are not to be blamed, which disturb not the sense of Religion. All things are not delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbatim in the Scriptures. I read not the words, Essence, Persons, Unbegotten, Coessential: yet we do lawfully use them. All Doctrines are not formally laid down in them: the Apostles Creed is not totidem verbis written in them: yet they contain grounds & principles, by which all doctrines may be tried, and from which all divine conclusions may be drawn. And those conclusions which by sound inference are gathered out of the Scriptures, by the opinion of 
s Greg Nazian. l. 5. de Theolog.  Gregory Nazian:, are all one with the Scripture. And to this 
t Stapleton. relect. fidei, controv. 5. q. 5. ar. 1  Stapleton consenteth. By this kind of Tradition we are taught many points of saith, as these Fathers prove, which the jesuite allegeth 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 consubstantial 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 baptised. By Augustine, That the baptised by Heretics must not be rebaptised. He alone is alleged 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 music must needs be tedious to the hearer, and the quotations troublesome to the reader. The jesuite again shrinketh from the state of the Question, in alleging 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 she 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 expressly contained in the Scriptures, nor by sound inference deduced from them? [All this, saith the jesuite, 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 between modum tradendi, and doctrinam traditam? These five ways, The Apostles preaching: Their writing, & their pious practice: The Church's delivery of the written volume: & her preaching out of the same, concern 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 question de non ente.  
2ly, The most reverend Primate showeth him, what passive 
Answer.  Traditions we admit. We speak of doctrine delivered as the word of God, that is, of points of religion revealed to the Prophets, and Apostles, for the perpetual information of God's people. Not of rites, and ceremonies, & other ordinances, which are left to the disposition of the Church, and consequently be not of divine, but of positive, and humane right. The Question is not of ritual, but of doctrinal Traditions: not of points of history, or genealogies, but of more weighty matters, in observing of which a man's life and death consisteth: not of indifferent actions, but of moral, such as have vice or virtue, good or evil in them. These ceremonies of the Church are called Traditions in the vulgar Latin Translation of that text, mu●●bit Traditiones, 
u Act. 6. 14.  He shall change the Traditions. All these are at the disposition of the Church, by that golden rule, or Canon of Canons: 
x 1. Cor. 14. 40.  Let all things be done decently, and by order. These we admit.  
1. As mutable, not as everlasting: that belongeth to the 
y Rev. 14. 6.  Gospel.  
2. As indifferent, not as necessary: God only is such a 
z jam 4. 12.  Lawgiver.  
3. As particular customs, of force only in some places, like the law of Gabal kind: not as general to bind all. 
a una in his salube●rima regula tenenda est, ut quae non sunt contra fidem, neque contra bonos mores, & habent aliquid ad exhortationem melioris vitae, ubicunque 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 we 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 jews, that they had their Synagogues, & their pulpits. The primitive Church had, and our Church hath divers ceremonies, & ordinances, & yet the Scripture doth not directly contain them. Do we 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 comeliness of the Church. The jesuite here yields unto this, That the ceremonies & ordinances of the Church 
pag. 116.  are grounded only upon positive & humane right. But forgetting himself he saith, [
* pag 135.  This distinction of ritual and doctrinal 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 doctrinal Traditions.  
2. It evidently declareth, that the jesuite stateth the question most falsely of ritual Traditions, saying, [
* pag. 169.  Those articles which are reserved unto sole Tradition, are ritual points.] And yet he inserteth doctrinal points into his Catalogue of unwritten Traditions, as that 
* pag. 126.  The Father is unbegotten, the Son's consubstantiality with the Father: the baptism of children, etc. Is not this a manifest contradiction?  
3. It showeth that he shrinketh from the question, in alleging a number of Fathers, who only speak of ritual Traditions, as of holy-days, fasting-dais, & the like: as 
* August. pag. 118. & 147.  Augustine, 
* Epiphan. pag 1●0.  Epiphanius, 
* Chrysost. p 100L.  Cbrysostome, 
* Theophilact. pag. 120.  Theophilact, 
* Tertul. pag. 137.  Tertullian, 
* Basil. pag. 1ST.  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 than they laid down in writing? And whether tradendi modus, the manner of delivery of such things without writing, made them to be of less authority then that which they committed to writing.] 5. All this is nothing to the purpose. If by no more he means no more words, he may be begged for a fool for ask such a question. He is told that some of the apostles wrote, & that all preached. We have but 8 writers of the new Testament, 
Reply p. 115.  & there were at the least 80. Preachers of it. This jesuite hath a trick to preach printed sermons, in which he will preach no more words than 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 ritual points, this is nothing to the purpose: he frameth the Question falsely concerning those. It is as little to the purpose if ho mean 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. 
b 1. Epist. joh. c. 1. verse 1. 3. 4.  Those things which the Apostles saw and heard, they declared, and those things they wrote. 
c Quod quidem praeconiaverunt, po●●●à per Dei voluntatem in scriptures 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? We give a due respect unto any thing which the Apostles have delivered either viuâ 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 commandments of men condemned by the Scriptures. And is not this ad rem? Is not this to speak 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 less than 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 ritual Traditions may be of the same authority with written ritual Traditions, which are mutable, and changeable: but no man of understanding will say; that they are of the same authority with written doctrinal Traditions, which are immutable, and unchangeable.  
2. From the intention of the deliverer. Those things which the Apostles intended should be universal, and perpetual, 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 equal authority with the written word. In leagues between Prince & Prince, & in covenants between man and man, the Articles are committed unto writing. God hath entered into a covenant with man, and hath made choice 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 means to know which is a sound inference.] 
Reply pag. 116   
6. Sir I tell you, that you are a liar, and I will prove it by a sound inference. It was of old accounted an argument sound both in matter and form: 
d Thom. Wal●ing. Histor. Rich●●. 2●.  If a Friar, than a liar. This Argument is as sound; If a jesuite then a liar. The inference is sound, because 
e Psal. 116. 11.  All men are liars. This is a surer inference than the Pope's supremacy, or the corporal presence: the first depending upon many false suppositions; and the second upon many doubtful intentions. Such I confess, is the depth of Scripture, that the wit of man is not able to sound it, and to find out all the sound inferences that may be deduced from it. Such is the depth of Scripture, saith S. Augustine, 
f Tanta est Christianarum literarum profunditas, ut i● eye quotid se proficerem, sieas solas ab in: cunte aeta●e usque ad decrepitam senectu●em co●are● addiscere. August. Ep. 3●  that still I may learn more out of it, although I should study nothing but it all the days of my life. But to say, that we have no means to know which is a sound inference out of it; is to deny that we have Wit, or any spiritual understanding. This is a most witless cavil, and it seemeth that the jesuite hath no more brains than a bird-boult.  
[2. We have the express warrant of the Scripture approving 
Reply.  unwritten Traditions] And so the Scripture condemneth unwritten Traditions, and I believe when we come to examine your Traditions, we shall find them more like those which are condemned, than those which are commended by the Scripture.  
3. We are able to prove all such Traditions as the Catholic 
Reply.  Church holdeth for Apostolical to be 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 Catholic Church, are not Apostolical; and are no doctrines deduced by sound inference from the Scripture? We have long desired to see the catalogue of unwritten Traditions: we press you and defy you to set it out. This puny jesuite knoweth not what is an unwritten Tradition. What a babbling wittol is this? He undertaketh to prove, All unwritten Traditions to be doctrines deduced by sound inference from the Scripture. If he do not prove this, he is a liar in grain. If he do prove this, than he over-throweth unwritten Traditions: for doctrines deduced by sound inference from Scripture are not unwritten Traditions: but even all one with the Scripture itself. I marvel 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 he calleth the Scripture itself, an unwritten Tradition. Sr. Ignaro, learn to speak English, before you writ again in divinity. But let us here his sound inference. [Because the Scripture commandeth us to obey the Church.] A sound inference to defend jewish Traditions, aswell as Popish, because the Church among them was to be obeyed. Such an inference may pass for current among your Proselytes, who must believe 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 Impostors, Tradition-mongers, such the Scripture commandeth us not to obey.  
2. Though they were a true Church, yet they are not the Catholic Church, of which Mr Dullman speaketh.  
3. Because the Traditions which you defend, cross both the verity and perfection of the sacred Scripture. And therefore they are no doctrines deduced by sound inference from the Scripture; for which cause we set ourselves against them. [Then you set yourself against no body, 
Reply.  but combat with your own shadow, frameing a fantastical Adversary: for such Traditions as we defend, are fare from crossing the verity, or perfection of the Scripture.  
7. The first article of Ignatius Loiola his lame confession is this: 
g Credo Scripturam esse doctrinam imperfectam, mutilam, et mancam▪ Hospin: de orig. jesuit.  I believe that the Scripture is an imperfect, lame, and maimed doctrine. not all that a Christian is bound to believe, but only 
h Maxima pars co●tinetur in Scriptures. Andrad. orthodox. Explicat. a ●.  The greatest part is contained in the Scriptures, saith Andradius. 
i Multo pars maxima Euangelij pervenit ad nos traditione● perexigua est literis mandata. Hosius confess. Petrocov●●. 9▪ de Traditionibus.  The fare greater part of the Gospel we have by Tradition: very little is committed unto writing: thus writeth Hosius the Cardinal. How oft hath this Sir Oblivious denied the perfecti● of Scripture, even in points of greatest moment? 
g pag. 126.  That it cannot be proved by Scripture, that the Father is unbegotten, and that the Son is consubstantial with the Father; & that 
* pag. 118.  The holy Ghost is to be worshipped. He likewise affirmeth, 
* pag. 132.  That all the Council of God, which the Minister is to deliver, is not written. And 
* pag. 165.  That the Scripture hath sufficiency to declare some, but not all the Articles of faith. And if this defect must be supplied by unwritten traditions, do not those cross the perfection of scripture? Pull your considering-cap closer to your coxcomb, and think 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 fantastical Adversary. For such Traditions are defended by him, as cross both the verity and perfection of the sacred Scriptures.  
1. The verity: The denial of the cup to the Laity, crosseth this institution, 
k Math. 26. 27.  Drink ye all of this. The Council of Constance took away this 
l Concil. Constan. Sess. 13.  non obstante mandato: although Christ, the Apostles, and the Primitive Church used it. Of this nature is the Pope's deposing of Kings, and his Dispensations contrary to Gods Law.  
2. The perfection of Scripture is crossed, by adding of many books (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 cross the perfection of Scripture: although they are not contra legem, and so cross the verity of it. These Lawmakers, are worse than Law-breakers: for men actually break God's Laws, because of their weakness, and the hardness of God's Laws to do them: but these men make new laws as if God's Laws were but foolish, and they wiser than God to know what is meet.  
[But they cross not the perfection or truth of Scripture, because 
Reply pag. 116.  they help us to find 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 God's Law? It is not true.  
1. Because the Scripture is not an obscure and controverted letter in doctrinal things. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. hom. 3. in 2. Thess.  All those things, which are necessary, are manifest in them, saith S. Chrysostome. 
n In eyes quae apertè in Scriptura posita sunt, inveniuntur illa omnia qu● ad fidem, etc. August. de doctrina Christi▪ l. 2. c. 9●  And in those things which are laid down plainly in Scripture, all those things, saith S. Augustine, are found, which appertain to faith, and direction of life.  
2. Although the Scripture were obscure; yet Popish Traditions cannot help to find out the true sense: unless we should say: 
o Exod. 20. l.  Thou shalt not worship an image. The sense is, Thou shalt worship images. 
p Math. ●●. ●●.  Drink ye all of this: That is, All shall not drink of it. 
q Heb. 13. 4.  Mariege is honourable among all: It is not honourable among all. These are your cursed glosses which corrupt the text, and cross the sense and meaning intended by the Holy Ghost.  
3. Although the Scripture were obscure; and your Traditions did help to find out the sense: yet they do cross the perfection of Scripture; because they are accounted not only helps 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, helps for the interpretation of it? If they be additions, than they cross the perfection of it: for that which is perfect, needeth no addition. If they be helps for the interpretation only, than you shrink from the Question, from the matter delivered as the word of God, to the manner of delivery, or of expounding the same. Howsoever the jesuites argument is most false [That which helpeth to expound Scripture, cannot cross the perfection of the same.] Why goodman noddy, Do not all the Arts, Tongues, Fathers, Commentaries help 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 Aristotle's text: but he that bringeth the commentary into the text, thereby to supply the defects of it, denyeth the perfection of the text. Do not you deal so with the Scripture? making unwritten Traditions a part of God's word, that so you may supply the defects of the written word; making every idle interpretation as 
* pag. 124. Reply.  authentical as S. john's Gospel? Do you not hereby cross the perfection of the written word? [So S. Basil telleth us, that 
* Basil de Spirit. sanct. c▪ pro  If unwritten Traditions be neglected, the Gospel will incur no small detriment.]  
So we tell you, that if Arts, Tongues, Fathers, Counsels, Commentaries, and the like helps be neglected, the Gospel will incur no small detriment. We yield to the pen man of that Book, (although it was not Basil, but a counterfeit,) that if all unwritten Traditions be neglected, if the testimony, liturgy, and doxologies (of which the author specially speaketh) if the customs▪ constitutions, orders, and ceremonies of the Church (handmaids of the Gospel, & excellent in their use) be slighted of all: and every man left to himself to do as he list in the manner of God's service, doubtless the Gospel will incur no small detriment; and if nothing be received into the Church, but what is totidem verbis written in the Scriptures, I wonder what kind of Church we should have? Popish Traditions are of another nature; they cross the truth and the perfection of Scripture: if we admit such, the Gospel will incur no small detriment: And though the Author of that Book would have Tradition respected; yet he would not have them accounted Gospel: for in the words alleged he distinguisheth them from the Gospel. You make no difference between unwritten Traditions and the Gospel; you give them the same 
* Sect. 3.  nature and quality; the same * credit, and authority with the Gospel. If we reject such Traditions, the Gospel will incur no detriment.  
[And S. Augustine saith, 
* Sect. 4.  Then do we hold the truth of Scripture, when we do that, that pleaseth the Universal Church.] Where S. Augustine saith so, we may go seek; 
Reply pag. 116  for the jesuite citeth not the place: but I think the place is this : Augustin. contra Crescon. l. 1. c. 33. In this thing we do hold the truth of the Scripture, when we do that which now pleaseth the Universal Church. The thing is the point of rebaptisation, 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 truly affirm this: He speaketh not of unwritten Traditions; they are a thing not pleasing to the universal Church: & therefore no man can hold the truth of Scripture, nor please the universal Church, if he hold with unwritten Traditions.  
9 And now good man Wiseacres, wherein doth the most reverend Primate shrink? Wherein hath he stated the Question amiss? Doth not he directly oppose Popish Traditions, which cross either the verity or the perfection of Scripture? Confess this, or else deny this article of unwritten Traditions. All your exceptions prove frivolous and ridiculous. You are like an unskilful Pilot that maketh shipwreck before he can get out of the haven. You deal with your Adversary, as Pericles did in his disputations with Thucydides, 
r Plutarch. in vitâ Pericl.  boasting that he gave the foil, when he received the foil. And as in this Section we find that which josephus found in 
s joseph. l. 1. cont. Apion.  Apions writings, an heap of untruths: So I doubt not but that we shall find the like dealing in your next Section; wherein we are to examine   

SECT. II. Whether Christ and his Apostles delivered unto the Church many things which are not written.  
1. 
a Aristot●l. de reprehends. sophist.  ARistotle compareth sophistical disputers unto weak persons, who stuff up themselves to seem greater: The jesuite is such a one, he stuffeth up his three ensuing Sections with a deal of bombast, that so his Reply may seem greater. They bear the title of a Reply to the Answer, and yet the Answerer doth not once speak in them. I might therefore pass them over as impertinently written: but I willbe content to run the wild-goose chase, and to pursue this gagler by his hissing, who thus begins to keake.  
[Christ commanded that the 
* Math. 23. 3.  Scribes and Pharisees 
Reply pag. 117.  should be obeyed in their doctrine for the authority of Moses' chair, much more will he have his Church to be obeyed in her holy Laws.]  
In the same Chapter Christ saith, 
b Vers. 19  The altar sanctifyeth the gift. Yet it doth not sanctify every gift, as dogs flesh, or swine's flesh: but only such gifts as are fit for the Altar. Children must obey their 
c Col. 3. 20.  Parents in all things: Yet not in unlawful things: so must the Chair & the Church be obeyed in all holy Laws. We must obey them that sit in Moses chair; but who sit therein? 
d Qui ea, quae in lege habentur, docent. Theoph●l in Mat. 23.  They that teach those things which the Law teacheth them, saith Theophilact. 
e 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 do teach, being recited by the Scribes, and Pharisees. And S. Augustine saith, 
f Sua verò si vellent docere, nolite audire. Aug. tract. 46. in joh.  If they will teach things of their own, hear them not. Prove then your Traditions to be taught in the Law; and that they are not of your own, but from God; and we will obey them. You stretch this obedience, as shoemakers do their leather, until it crack. The caveat which Christ gave unto his Disciples: 
g Matth. 16. 12  Take heed of the leaven of the doctrine of the Pharisees, is entered in sacred writ for our instruction. You err in Traditions as much as ever did the Pharisees. Moses Chair is fallen: the Popes is a falling, as you paint; 
h Lernaus in introduct. in ar●●● jesuit.  The Pope in his Chair ready to fall, and the jesuites bearing it up with their shoulders.  
You have lost not only the power of binding, and unbinding: but likewise your discretion with it: for no man of discretion would say, as you do, [That the Church can bind and unbind at her discretion.] To prove this he allegeth the text, [
* Luk. 21. 15.  Christ bestowed upon his Church os & sapientiam, a mouth to utter, and wisdom to declare all his will and counsel, in so much that whatsoever she saith, must not be doubted.] This seemeth to be a gift peculiar to the Apostles, (to whom Christ gave wisdom without study or labour, not only to stop the mouths of their Adversaries; but also to pen Laws for his Church) rather then an inheritance conveyed by succession unto the Church: her wisdom is not to make new Laws, but to keep the Laws which GOD hath made: not to be wise above that 
i 1. Cor. 4. 6.  which is written. But to be 
k 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 be inquired into, and examined by the Scriptures. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c Chrysost. hom. 13. in 2. Cor.  It is an absurd thing, saith S. Chrysostome, not to believe others in receiving of money, but to reckon it after them: and yet in greater things to receive other men's doctrines, and not to try them. Are your words more authentical then S. Paul's? 
m 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 think his words to have authority enough, unless he could teach, that those things which he said, were written in the Law and the Prophets: how much more ought we, who are the least, to observe the same course, saith Origen.  
And what if the doctrine taught, cannot be proved by the Scripture, must it be obeyed? I read the contrary in Cyrill, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Cyrill. Hieros'. Catech. 4● de Spi●▪ Sanct.  Believe not me, unless I can bring a demonstration out of the Scripture. In S. Augustine, 
o Nec ipsis Catholicis Episcopi● cons●ntiendum est, sicuti forte falluntur, ut contra ●anonica● Dei scripturas aliquid sentiant Aug. de unitat. Eccles. c. 10.  Believe not the Catholic Bishops themselves, who may sometimes be deceived, teaching things contrary to the holy Scriptures of GOD. And in the imperfect work upon Matthew, 
p Nec ipsis Ecclesi●s credendum est, nisi ea dicant quae convenientia sunt Scriptura. Author imperfect. Oper. in Matth: hom. 49.  Believe not the Churches themselves, unless they teach these things which do agree witb the Scriptures. So that a Bishop, Bishops, or the Churches must not be believed, unless they can prove their doctrine by the Scripture. But if the Church say it, than the jesuite will swear it. [Because it is the Lords decree. 
* Luke 10. 16.  He that heareth you heareth me, and he that despiseth you despiseth me.] Take heed you be not forsworn: for Gerson telleth you, that this is spoken of the 
q Gerson de vitâ spirituali. lect 2  Apostles, And Driedo addeth his reason, 
r 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 authority, than 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 hear Christ: but if once she speak of her own head, and go beyond, beside, or contrary to her commission; if we hear her, we hear not Christ. Did the jews hear Christ, when they heard judas with his Quid dabitis? If our teachers become Arians, Nestorians, or Pelagians, must we hear them? No; If it be Paul himself, more; If it be an 
s Gal. 1. 8.  Angel from heaven shall teach other doctrine (than is contained in the Scriptures) let him be accursed.  
[He is rather to be accursed, and accounted as an 
Reply pag. 117  
* Matt. 18. 17.  infidel, 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 means of ending strife between party and party. And as it is in inferior Courts, they may hear and judge some things, as Batteries, Blood-sheddes, and the like: but may not judge of Felony, Treason, and the like. So it is with the Church, she may hear 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 than an Infidel: but if she take too much upon her, as that God must say whatsoever she saith: that all her words are Gospel, 
* pag. 124.  as sure as S. john's Gospel: and if she dare add unwritten Traditions to Gods written Law, (the point of greatest consequence, and the chiefest Article of the Roman faith) she extendeth her authority beyond her power, and in such a case none but wittols will listen unto her. [But the Church is 
* 1. Tim. 3. 5. it is verse 15.  the foundation 
Reply pag. 117.  & pillar of truth.] To speak properly, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1● Tim. hom. 11.  Truth is the foundation and pillar of the Church, as S. Chrysostome saith. And the Replyer, oft a liar, now telleth truth. [This title doth properly belong unto God himself.] Then it is improperly given unto the Church, but the question is, in what respect: whether in regard of her nature, or of her duty? In regard of her nature, saith the jesuite. [Because she is endued 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 lies, 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 duty; for as the Magistrate is said to be 
u Rom. 13. 3.  A terror not to the good, but to the evil. Not because he is always 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 duty; which is to uphold the truth, and to preserve the truth, in which she may sometimes fail. The Apostle calleth the Church of Ephesus, (where he left 
x 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 
y Act. 20. 19:  feared, is come unto it; it is not now the pillar of truth; but is fallen from 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 less divinity. In his ensuing observations he laboureth to tread down the authority of Scripture; even as in his precedent observations he 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 himself.] As he spoke by the mouth of all his Prophets and Apostles, so he wrote by their hands. S. Paul's Epistle written by 
z Rom. 16. 22.  Tertius unto the Romans, is accounted part of Paul's writings, aswell as the Epistle to Philemon which was written with 
a Vers. 19  his own hands: so the Scripture may be said to be written by Christ, being written by the Apostles, and Prophets, who were his hands. S. Augustine will teach him to speak. 
b 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 gear voluit hoc scribendum illis, tanquam suis manibus imperavit. Aug. de consens. Evang. l. 1. c. ult.  Say not by any means, that Christ hath not written, because his hands wrote that, which the head did dictate unto them: and whatsoever he would have us to read touching his words or works, that he commanded them to write as it were with his own hands. 
c Haee ille doctè & eleganter &c. Tanto magis dicen dum est Christum scripsesse per juangelicrum 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 spoke learnedly, and eloquently. And he addeth this reason. By so much the rather we must say that Christ himself wrote by the writers of the Gospel as by his own hands; in as much as they added not one word itself, nor the least letter of ●heir own to the Gospel. Gregory de Valentia saith, 
d 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 pen of a ready writer, he meaneth here no other writer but God. Neither is it any thing material, whether we say Christ wrote it himself, or the Apostles wrote it, as long as we are sure, they had Christ's commandment for the writing of it: But this the jesuite denyeth. [We do not read, that ever he gave commandment to his Disciples to commit any part thereof unto writing.] S. john was eleven times 
e Revel. c. 1. 11. 19 c. 2. 1. 8. 1●, c. 3. 1. 7. 14. c 14. 13, c. 19 9 c. 21. 5.  commanded to write. Is the Revelation of jesus Christ no part of his doctrine? 
f Aug. de co●sen. Euan▪ l. 1. c. ult.  They were commanded to write, saith S. Augustine. 
g Iren. l. 3. c. 1.  They wrote the Scriptures by the will of God, saith Irenaus. 
h Christus voluit scribi Euangelium. T●eoph. praefat. in Mat.  Christ would have them to write the Gospel, saith Theophylast. And is not his will a sufficient command? Inspiration, (
i 2. Tim. 3. 16. 2 Pet. 1. 21.  whereby they wrote the Scriptures) is an internal command. [He sent them to preach his faith, and to teach all nations.] Doth this exclude writing? May not a man preach & teach by writing? The Apostles did 
k Rom 16 26.  preach & they did 
l 2. Thess 2. 15. 2. Tim. 3. 17  teach by their Epistles. Clemens Alexandrinus 
Reply pag. 117  in this spoke truly: 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. l. 1.  Preaching is truly an Angelical Scie●c● in some sort, and very profitable both ways, whether it ●● by the hand or by the tongue. Tertullian telleth us how the Apostles preached: 
n Tum viuâ, 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 divers ways; by writing, as the Apostles preach by their Epistles: by practice, as Christ preached in his actions, which are all for our instruction: and not only by word of mouth.  
[We have a commandment to hear his holy word, and faith cometh by hearing, but none can show (I trow) where we are obliged to read, or where any commandment is given to propound the word of God to be read.]  
3. It seemeth the jesuite is more skilful in Machiavelli then in the Bible: for if he had ever read it over, and remembered 
Reply pag. 119  what he read, he would never avouch this so confidently, when as he may read: 
o Hab. 2. 2.  He that runneth may read it. 
p joh 5. 39  Search the Scriptures. 
q Luc. 10. 26.  How readest thou? 
r Rom. 15. 4.  Whatsoever things were written aforetime, were written for our learning. 
s 2. Cor. ●. 13  We writ no other things unto you, than what you read. 
t Col. 3. 16  L●t the word of God devil plentifully in you. Upon which place S. Chrysostome observeth this: 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chry in Col. c. 3 ho. 9  Hearken as many as are, and are married, & have children, h●w he commandeth them specially to know the Scriptures. Timothy himself is commanded to read, and to 
x 1. Tim. 4. 13.  Attend upon reading. Neither doth hearing of the word exclude reading of the same; seeing it may be heard by reading, aswell as by preaching. 
y Revel. 1 3.  Blessed are they that read, and they that hear. 
z Luc. 16. 29.  Moses and the Prophets must be heard. They are dead: but yet when their writings are read, than they are heard.  
[Certain it is, that the Primitive Church did abound in 
Reply pag. 118  faith, and godliness, for many years, before the writings of the new Testament were perfected, even by the means of unwritten doctrine.]  
4. This is as certain as all the rest. It was not many years before the New Testament was perfected: before it was perfected, the Church had those Books of it which were first penned: before any were penned, the Church had the Old Testament, which Christ commanded should be 
a joh. 5. 39  searched. And the Bereans were commended for 
b Act. 17. 11.  searching into it. The Primitive Church did not continue in faith and godliness by the means of unwritten doctrine: for the doctrine taught by the Apostles, was first written in the 
c Rom. 16. 26.  Old Testament, and after in the New: although it may be said to be unwritten in regard of the manner of delivery of it by the Apostles at the first viuâ 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 books, yet afterwards they stand in need of books for their better learning. The Primitive Church might do 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 do so well without Scripture, because no man living since the Apostles, had, hath, or ever shall have, the same gifts, power & authority to deliver points of faith, (whose words shall be Gospel) as the Apostles had. And because writing is the best means to preserve doctrine delivered by word of mouth. 
d Respects nostri commodius & utilius per Scripturam corle●●em doctrinam à corruption, oblivione, & interitu conservari, quam absque 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 aftertimes stood in need of Scripture. And then he concludeth, 
e 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 madness, now that we stand in need of Scripture, not to use this excellent help for our salvation; and that it is the greatest fault that can be not to profit by that help, but to despise it as written in vain, and to no purpose. This fit of frenzy hath intoxicated the jesuites brain: he hath accounted the Scripture needless and written in vain. Possevine hath written a whole Chapter 
f Possev. Bibliothec. select l. 2 c. 16.  De necessitate Scripturarum. S. jude thought it needful, 
g jude vers. 3  To write to the Saints. 
h Luke 1. 3.  It seemed good to S. Luke, to write his Gospel to prevent false rumours. And S. Paul thought it 
i Philip. 3. 1.  The surest way for the Philippians to write unto them. If it were needful, good, and the surest way then; it is now more needful to have the written word of the Apostles to prevent your false Traditions fathered upon them.  
[And 
* Iren. l. 2. c. ●.  Irenaeus doth witness, that in his days, many nations lived Christianly without the use of the written word, only by the guide of Apostolical Traditions.]  
Sir I must tell you, that if you go on to allege the Fathers as you begin, you will gain little credit by it. In your first testimony you cite a counterfeit. 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 believe that by Apostolical 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 showeth, 
k Iren. l. 3. c. 1.  First that the Apostles preached the Gospel, and that afterward they delivered the same unto us in writing. The same things the Pastors of the Church (who might have the written word, although the persons taught had it not) delivered unto the People. Irenaeus showeth what those things were, which were 
l Iren. l. 3. c. 4.  written in their hearts without ink or letters. They did believe 
m In unum Deum sabricatorem coeli & terrae, & omnium quae in eyes sunt, per Christ●●● jesum Dei filium etc. Iren. ibid.  In one God, maker of heaven and of earth, and of all things in them, by jesus Christ the Son of God, etc. These were the Traditions which they believed: and if any would have taught them otherwise, they 
* Iren. ibid.  would have stopped their ears, as Irenaeus showeth, 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 we 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 kind of Tradition which is the succession of true doctrine in the Church. And what shall we do, seeing the Apostles have written? Is it not our duty to follow the rule of Tradition delivered in their writings, and not only 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.  Copy 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 find it out? must he not, as Irenaeus saith, Fellow the order of Tradition delivered by the Apostles unto those unto whom they committed the Churches?]  
The 1. hypothesis is absurd, and impossible. The Sun may aswell be pulled out of the heavens, and the skies fall, as the Scripture perish. 
n Staplet. co●t. Whi●ak. de authorit Script. l. ●. c. 1. s. ●.  If it should, GOD himself must fail 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 only means to find it out: and how shall a man find out this order of Tradition in the original of it better than by the Scripture itself? So that when all is done, the Scripture is the best interpreter of it self. 
o 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 known. Yet we reject not this means, but do follow the order of Tradition delivered by the Apostles, as long as we 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 only of old by Heretics, 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 we have no written word. 
* Aug. epist. 128  In those things, of which the holy Scripture saith nothing, what course are we to hold? that which is used by the Church throughout all the world is to be observed, saith S. Augustine, and it would be insolent madness to dispute against the same.]  
6. The jesuite mistaketh both the 
* Epist. 128, for. 118.  place, & the point. S. Augustine speaketh not of points of faith at all; but only of some ritual points, or customs then in use, as of the use of holy days, of receiving the Eucharist, fasting, and the like. These come not within the compass of this controversy. And as it is madness to dispute against these things, so it is little better in him then madness to dispute about these things; and to call these things points of faith.  
[For 
* Aug. de bap. count. Donatist. l. 4. c. 24.  whatsoever the Church universal doth hold, if it 
Reply.  be not found or dained by some Council, but hath been always in use; it is most justly believed to be a Tradition of none other, but of the very Apostles themselves.]  
S. Augustine treateth in this place of the Baptism of Children, and calleth it, Traditum apostolicâ autheritate: A thing delivered by Apostolical authority, or an Apostolical Tradition. And are not written doctrines delivered by Apostolical authority? S. Augustine did not account Baptism of Children to be an unwritten Tradition, as appeareth by the arguments, taken out of the Scriptures, which he useth: we need not go farther than this Chapter to find one. 
p 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 truly conjecture, how powerful in Children the Sacrament of Baptism is, by the circumcision of the flesh which the jews received. And this is accounted by 
q Bellarm. l. 1. de Baptism. c. 1  Bellarmine, a strong argument to confirm this point.  
In the next testimony S. Augustine writing of the custom, or practise of not rebaptising those that have been baptised by Heretics (so that they have been baptised in the name of the Trinity) saith. 
r Quam consue●●dinem credo ex Apostolic Traditione venientem Aug de baptism: count. Donat. l. 2. c. 7.  Which custom I believe came from Apostolical Tradition.  
[
* Aug. ibid.  Even as many other things are not found in the writings of the Apostles, nor in the Counsels of following ages, yet because they are held by the whole Church, they are believed to have been delivered and commended by the said Apostles.] It is a weak argument drawn from custom to Articles of faith, from practice to the doctrine of the Sacraments. We read nothing for point of practice, whether those that have been baptised by Heretics, have been rebaptised, or no: Yet the doctrine in this point is sufficiently taught in Scripture. We believe it 
s Propter folidissima & manifest●ssr●● scripturarum fundament● et testimonia. Ti●●●a●. defence. Triden. ad articul de Charactere.  because of the most  
Reply.  and most manifest testimonies of the Scripture, as one of your own hath said. 
t ●●●videar humanis argumentis id agere etc. ex ●vangelio profero certa docum●●●●a. Aug. l. 1. de Bapt. ●ont. Donat. c. ●.  Lest I should seem to deal in this only by humane arguments, saith S. Augustine, I will bring most sure arguments out of the Gospel. And in the words following he bringeth in this Text. 
u Luc. 9 50.  Forbidden him not, for he that is not against us, is with us. By which he overthroweth the main argument of the adverse parties, who held, That the things of Christ could not be 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: 
x Recurrens ad illam stateram dominicam, ubi non ex humano sensu, sed authoritate divinà return momenta pensantur, invenio de ●●raque te Domini sententiam: Aug. l. 2. de bapt. count. Donat. c. 14.  Looking to the divine measure (that is, the Scripture) whereby things are measured by divine authority, and not by humane opinion, I find the judgement of the Lord concerning both. And he concludeth this question with these words, 
y Perspectis Scripturarum testimonijs, potest etiam dici, quod veritas declaravit, hoc sequimur. Aug. l. 4. de bapt. count. 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 judgement of S. Augustine, that the point of doctrine is written, although for point of practice we read nothing in the writings of the Apostles.  
7. That the holy Ghost is to be adored; and that the Father is unbegotten, and unborn, I believe those as the Articles of my faith: but I will never believe him that saith [
* Aug. count. 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 confess are not written verbatim, yet there are other words written, which do import the same, and are equivalent unto them. And may we not understand some words which we read not, out of those words which we read, saith S. Augustine. 
a In verbis Scripturarum non est Evangeliu●, sed in sensu. Hicro●●m. in Galat. c. 1.  The words are not the Gospel, but the sense of Scripture is the Gospel, saith S. Hierome. So I 
Reply pag. 119  may say, the form of words is not the article of faith, but the thing signified by those words; else the Church believed not these two articles, until this form of words was 
z 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 unborn. 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 form of words. 
b Glorificate ergo Deum in corpore vestro. ubi delucidè ostend it Deum esse spiritum sanctum, glorificandum scilicet in corpore nostro. Aug. count. Maxim. l. 3. c. ●1.  Glorify 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 again, 
c Glorifieate Deum, & portate in corpore vestro. Quem Deum nisi Spiritum sanctum, cujus corpora nostra dixerit esse templum. Aug. epist. 66.  Glorify God in your body. whom doth he mean but the holy Ghost, whose temple he calleth our bodies? And concerning the words Coessential, Unbegotten, and the like, he saith. 
d 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 find that which is intended by those words. This than 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 answer the jesuite: 
e Quid contentiosius est, quam 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 rebaptisation. [
* Aug. de unit. Eccles. c. 19  This neither of us both can find written expressly, and evidently in the Scripture.] And this is not spoken concerning the doctrine, but concerning the practice in this point, as appeareth by S. Augustine's answer to the Heretics demand. 
f Cum in scriptures non inveniamus aliquos ad Ecclesiam iam transisle ab Heretics, & sicut ego dico, aut sicu● tu dicis esse succeptos. Aug. ibidem.  Seeing now we find not any in the Scriptures to have for saken the Heretics, and come home to the Church, and to have been 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 practice is not written. Howsoever we grant it, that the practice is not written; neither is the doctrine written expressly and evidently, That the baptised by Heretics, 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 practice of the Church herein being according unto the truth of Scripture, S. Augustin● might very well oppose the practice of the Church against the Heretic, & tell him [
* Aug. ●bidem.  Thou must believe the Church, which if thou refuse to do, thou dost not oppose thyself against me, or against man, but 
Reply.  even against our Saviour himself, to thy everlasting damnation.]  
The baptism 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 bulwark, against this impregnable wall who so advanceth himself, he shall be broken, and burst in pieces.] As this is most truly affirmed by S. Augustine, so it is as impertinently alleged by the jesuite. 
Reply.   
[Is it not recorded in the Acts of the Apostles, that 
* Act. 1. 3  Christ after his passion shown himself alive to his Apostles, being seen of them forty days, and spoke to them of the things appertaining to the Kingdom of God? Can any man tell where those things are written, which our Saviour spoke all those forty days?]  
9 All is not at all in the Text: neither is it true, that our Saviour spoke All those forty days. The Text telleth us of what he spoke, namely of the Kingdom of God. And have not 
g Act. 28. 23.  Moses, and the Prophets written of this? Do not the Gospels, and the Epistles treat of this? It was of the Kingdom of God; therefore it was not of Popish Traditions: Popish Traditions are of meats; but the Kingdom of God is not of 
h Rom. 14. 17.  meats. It is profitable to know all that our Saviour spoke, because he never spoke in vain: but it is necessary for us to know all. It is less necessary to know where the things are written, which 
Reply pag. 119.  he spoke at such, and such a time: it is enough to know; that there is 
i Cyrill. l. 12. ●● joh c. 68 Aug tract. 19 in joh.  Enough written of all Christ's words and works for our salvation.  
[And our Lord before his passion told his Disciples, that 
* joh. 16. 1●.  He had many things to say unto them, which then they could not comprehend, but should learn them after of the Holy Ghost, yet none of them ever wrote what those many things were.] S. Augustine telleth us, that 
k Omnes in●●plentistimi haeretici and act as sigmentorum. suorum colorare, occasione ejus sententis. Adhuc ●●lta habe● etc. Aug. tract. 97 in joh.  All foolish Heretics use to colour their bold fictions with this saying: I have yet many things to say unto you. Thus S. Augustine putteth both the Fool and the Heretic upon the jesuite. 
l Lenseus l. 3. de verbo Dei non script. c. 1.  Lenseus (whose eyes were as good as the jesuits) professeth that he can see nothing in this Text for unwritten Traditions. But we deal with a jesuite, who can see further into a millstone then an other, and maketh himself wiser than 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 himself, because he could not do it, until he went over seas for help; then he can conclude of the Apostles, that they wrote not all things, because they were not able to understand all things, until they went to jerusalem to receive the promise of the holy Ghost. It is more than he is able to prove, that the things, which Christ and the holy Ghost taught the Apostles, were not the same. 
m joh. 15. 15.  Christ taught them all things which he heard of his Father. But at the first they were not so ripe of 
n joh. 20. 9  understanding, nor so tenacious of 
o joh. 2. 22.  memory, as they were afterwards. The holy Ghost therefore first opened their understandings, not teaching them any new things, but 
p jansen. in joh. c. 16.  by a new way more fully opening their understanding, saith jansenius. They were not taught 
q Aquin in joh c. 16.  Altiora, sed altiord mode, saith Aquinas. And afterwards brought 
r joh 14. 26.  Those things to their memories, which Christ first taught them. So that we say with Cyrill: 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. Catech 16.  Christ did not teach one thing, and the holy Ghost an other thing, but the very same things. And the 
t 1 joh. 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 known some words spoken by our Saviour, which are not recorded 
Reply pag. 119  in Scripture.]  
10. This is a silly shift to argue à verbis ad res, from words to Doctrines. We dispute of Doctrines, but the jesuite first flieth unto Things; (as in the title of this Section appeareth.) From things again he flieth unto words: He saith, Eusebius saith, that 
* For Eusebius relateth Irenaeus his words.  Irenaeus saith, that Polycarpe said, That Christ spoke some words not recorded in the Scripture. This is a verbal argument; this is to shrink quite from the question. Is any man so mad as to say, that all the words are recorded in Scripture, which our Saviour spoke? Or will any wise man infer, that all the doctrines which he taught, are not written; because all the words, which he spoke, are not recorded? Let him be recorded for an ass that argueth so. This Irenaeus saith of Polycarpus 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb, ibidem.  Polycarpus spoke all things consonant with the Scripture. Any truth is not dissonant from the Scriptures, as that Malone is a jesuite; but this is not consonant with the Scriptures: only those things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are the same, or are spoken of the same things: as Thucydides, & Diodorus Siculus are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be consonant, because both have written the same of the same, namely of the Peloponnesian war. The things then which Polycarpus spoke, being consonant with the Scriptures, could not be any unwritten Traditions, which are plainly dissonant to the Scriptures; & either cross the truth, or the perfection of them. The occasion why Irenaeus alleged the words of Polycarpus was, because both he & Florinus the heretic (against whom he disputed) had heard the doctrine which Polycarpus delivered, which was consonant with the Scriptures: & not because the heresy, which Florinus held (that God created evil natures) could not be convinced by Scripture. [
* Iust. Martyr, Apolog. 2●.  justin 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 showeth what those things were. That the Christians must meet together to sanctify the Lords day. This is a point delivered unto us in the 
I Act. ●0. 7. 1. Cor. 16. ●.  Scripture. That the ministry of the word must go before the administration of the Sacrament. This is likewise taught us in the 
y Act. 2. 42.  Scriptures. That the Communion must be given unto none, unless that they have been baptised. The same hath sufficient warrant in the 
z 1. Cor. 12. 13.  Scriptures. All the rest, of which he writeth, are either doctrinal points written, or ●i●uall points unwritten, which belong not to this present Controversy.  
[But what say you to the Apostles, S. john, and S. Paul? S. 
Reply pag. 120  john would not commit all 
* ●. epist. verse 1●.  To paper and ink. And S. Paul gave unwritten commandments to the Corinthians, 
* 1. Cor. 11. 2.  praising them because th●y kept such precepts as he delivered unto them. And again, 
* verse, 23.  I received of the Lord that which I delivered unto you. And again, * The rest will I set in order when I come.]  
11. What a Sr john is this to commit such an Argument unto paper and ink? There must be unwritten Traditions, because S. john would not commit all to paper and ink. Who ever held that all written doctrines were contained in the 2d. Epistle of S. john? I hope there were more Apostles then S. john: and Apostles that wrote more than S. john. It were a ridiculous thing in me if I should argue thus; No jesuite ever had any will to handle the Question of Freewill, because this jesuite had no will unto it. What then may we think of this William Summers for his wise argument concerning S. john. S. Paul handleth two things in that Chapter; Prayer, and the Eucharist. And unto those, some things are accidental, as time, place, gesture, vesture, as to pray with faces covered, or uncovered: and some things are essential, as the matter, and form of those duties. The first of these belong not to this Controversy, and therefore the jesuite shrinketh from the Question, in alleging 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 treat not of doctrinal, and essential things: but of things ritual, and accidental. 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 ecclesiastical rites, or Institutions, as Monks, Exorcists, fasting days, holy days, and the like; concerning which he saith 
a Epiph. ibid. . All these cannot be taken out of the Scripture. Basils' drift in that Book (if he be the Author of it) is to defend a form of words, or of Syllables used by the Church, as whether it were better to say, Glory be to the Father, and to the Son, with the Holy Ghost; or Glory be to the Father, and to the Son, in the Holy Ghost. His whole disputation is about the Syllable cum; and that this form of words may be admitted he proveth, because many other things, as forms of words, and ritual 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 withal he showeth what those things were. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ibidem.  Of other things of no great moment, Salmeron calleth them, minutiora, diminutive things; these are his words. 
c 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 meet, that these diminutive things, which are ornaments for divine worship, and in time were either to be increased, or diminished, or altered to the better, should be laid down in writing. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle 
d Verse, 34.  useth, importeth the same, being commonly used (as here, so in other 
* 1. Cor. 16. ●● 1. Tit. 5.  places) when Ecclesiastical orders are spoken of, and not in relation unto divine doctrines. The essential things, which appertain unto these two divine duties, they may be written, [Although this be S. Paul's first Epistle to the Corinthians.] either by other Penmen of Scripture; (as divers Sermons of the Apostles are penned by S. Luke) or by himself, in other of his Epistles; or else in the same in which he writeth that which he 
* Verse, 23.  delivered, even all the essential things belonging unto the Sacrament of the Supper of the Lord. 
Reply pag. 1ST   
[Eusebius relateth of Egesippus, that 
* Euseb. l, 4. c. ●  he wrote five books of such unwritten Traditions, as the Apostles lest unto the Church.]  
12. These are the words of Eusebius. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Euseb. ibidem.  In five books he wrote an infallible delivery of the Apostles preaching. The books are not extant to see what they contain: but they seem to be a divine history, rather historical then dogmatical, by Eusebius his citing them always in point of 
g Euseb l. 2. c. 22 l. 3. c. 12  history; and by this testimony which S. Hierome giveth of them. Hegesippus who lived near to the Apostles times, knitting together all the stories of the Acts of the Church 
Hegesippus vicinus Apostolorum tempo rum, omnes à passione Domini, usque ad suam aetatem, Ecclesiasticorum actuum texens historias, multaque ad utilitatem legentium pertinentia, hinc inde congregam, quinque libros composuit, Hieron in Catalogue.  from the passion of our Lord, until his own days, and gathering together in one many things profitable to be read, he composed five books 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 delivery) of the Apostles preaching. And if an infallible delivery of the Apostles preaching must needs be of unwritten Traditions, than 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 lie it is, that unwritten Traditions are strongly confirmed by Eusebius, either in that, or in the next testimony alleged by the jesuite. [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 grossly corrupted by the jesuit. Eusebius relateth it in these words. Ignatius exhorted to hold fast 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb, ibidem.  The Tradition of the Apostles, which for more assurance he thought fit to be practised, (or expressed in practice) even as he testified by writing. Hear is no mention of Traditions, but only of the Tradition of the Apostles; and the doctrine delivered in Scripture is their Tradition. Hear is not a word of writing unwritten Traditions, as if Ignatius had written a book of them, (which is a dream of this Ignatian brat) but that Ignatius testified by writing, that he thought it necessary, that the Tradition of the Apostles (that is, their doctrine) should be expressed in practice. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for expressing by action, not by writing. As Ignatius did, so do we exhort men by word of mouth to hold fast the Tradition, or the doctrine of the Apostles; and likewise by writing testify the same unto them, that for more assurance they express the same in life, and conversation. Thus have we run one course of the wild-goose chase, following this Gaggler through the Scriptures, and the Fathers; and find this for truth, that Christ, and his Apostles, taught no unwritten Traditions. If they did so, what is this to the purpose? unless the jesuite can prove, that the unwritten Traditions of the Roman Church are the same which Christ and his Apostles delivered. They pretend that they are so: so they do in their miracles, which are but cozening, and juggling tricks of Leaguer de main: so they do in their relics, which are but grand impostures, as the Angel Gabriels' feathers, our Lady's smock, S. Peter's chain, and the like: these I believe are as true relics from them, as their Traditions are the same which Christ and his Apostles taught. And as they are, so is their authority, which is the subject of his next Section; wherein we are to examine   

SECT. III. Whether unwritten Traditions are of equal authority with the written word.  
1. NOne but a Non ens would say, that a Non ens can be of equal authority with the written word, when as Bellarmine confesseth, that 
a Bellarm. de ●er●o Dei l. 4. c. ●.  All Traditions are not of equal authority among themselves: but without any distinction whatsoever, this jesuite 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, than 
b jer. 13. 28.  chaff with wheat, than dross with 
c Is. 1. ●2.  silver. The jesuite 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 equal with the written word; and for this opinion he 
Reply p. 120.  boasteth of [Plain Scripture, and the uniform consent of ancient Fathers.]  
It is no new thing to hear the enemies of the truth claiming the Scripture and the Fathers to be theirs; after the same manner the Heretics boasted, that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. l. 5. hist. c. 27.  The Fathers, and the Apostles held, & taught the same things which they said. First let us hear his plain Scripture. [
* ●. Thes. ●. 15.  Therefore brethren stand fast, and hold the Traditions which you have been taught, whether by word, or by our Epistle.] This Text is no less than ten times alleged by him, and once for all I return this Answer to it. Those Traditions are 
Reply pag. 121.  written, and not unwritten Doctrines. S. Paul declareth his continual practice, 
e Act. 26. 22.  He witnessed both to small and great (and therefore to the Thessalonians) none other things than those, which Moses and the Prophets did say. His doctrine delivered at Thessalonica was taken 
f Act. 17. 2.  out of the Scriptures. And suppose it was not written in the Old Testament, yet it might be written in the New, by himself, or by some other of the Apostles. What he taught the Philippians by word of mouth, the 
g Philip. 3. 1.  same things he wrote afterwards unto them in his Epistle. And unto the Thessalonians he wrote those things, 
h 2. Thess. 2. 5.  which he first told them: and 
i 2. Thess. 3. 10.  which he first commanded them. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the Apostle, signifieth aswell both, as whether; and it is not only disjunctive, but very 
k 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: Hold fast the Traditions, (or the doctrines) which have been 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, 
l In Traditione Evangelij, standum ac perseverandum monet. Ambros. in 2. Thess.  He admonisheth them to stand & to persevere in the Tradition of the Gospel. 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: 
m Sicut eadem fides quae confirmata olim fuit per Circumcisionem & Pascha, quae nunc confirmatur per Baptismum & Coenam. Gretz. defence. 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 Baptism, and the Lords Supper. It is most manifest by the precedent words, that the Apostle speaketh of such Traditions, as help to keep out 
u 2. Thess. 2. 3.  The man of sin, the son of perdition. It cannot then be that he should speak of unwritten Traditions, because Popish Traditions are the only key to let him in.  
2. To prove the uniform consent of the Fathers, he first allegeth 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 worthy to be believed as those things which they left written.] We yield unto this, that the Apostles have not delivered all things by writing. And I will grant more unto the jesuite, 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. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. hom. 3 in 2. Thes. ●.  All things are clear 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 hyperbolical speeches; it is rather a flourish of his Rhetoric, than a truth in Divinity.  
[S. Basil saith, 
* Basil. de Spirit Sanct. c. 29.  I hold it to be an Apostolical doctrine, that 
Reply.  we adhere unto unwritten Traditions, in proof whereof he allegeth Scripture.]  
The Author is suspected, but I pass by that for the present. I hold with the Author, that it is fit to yield unto such unwritten Traditions as he writeth of; and those are only ritual, and not doctrinal. Unto these we do yield, not as unto the word of God, which is of divine power, and abideth for ever; but as to the Laws of men, which are of humane right, and mutable according unto time & place. And in proof of the lawful use of those, we oft cite Scripture, as that Author doth.  
In the next place he allegeth 
* That of Epiphan. is answered Sect. 2d. Divis. 10. lit. ●  S. Hierome. [
* Hieron. Dial. count. 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 bear the force of a precept. For many other things, which are observed in the 
Reply pag. 1●1  Churches by Tradition, have obtained the authority of the written Law.]  
If S. Hierome himself had said this, yet we might appeal from him, as S. Augustine did, who being pressed by him with humane authority, said, 
p Ad ips●● 〈◊〉. Aug. Epist. 19  I fly to Paul himself. How much more may we justly do the same, when these are not the words of S. Hierome himself, but of the Lucifirian Heretics, against whom he disputed by way of dialogue, Is this the uniform consent of the Fathers? Is not this to shake hands with Heretics? This is no fair dealing; either you are wilfully ignorant, or you grossly corrupt S. Hierome. You took it at the second hand, or wanted sleep when you read the place. But will you hear S. Hierome himself speaking like himself, concerning a certain Tradition which had no warrant in the Scripture. 
q 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 only; It hath no authority out of the Scriptures: then by the same reason all your Traditions may be rejected, unless you can bring authority for them out of the written word. So fare was S. Hierome from believing unwritten Traditions to be of equal 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 down unto the ground all unwritten Traditions by these words: 
t Alia, quae absque authoritate & testimonijs scripturarum, quasi Traditione Apostolicâ sponte reperiunt, atque confingunt, percutit gladius Dei. Hieron. in Hag. c. 1.  Many other things, which of their own accord they invent and find out, as if it were by Apostolical Tradition, without any testimony, or authority of the written word, all those things the sword of God's mouth striketh thorough. And a little after he showeth what such things are, sit days of fasting, night-watching, bodily labours, sleeping on the ground, & the like, these are things of great esteem among our adversaries, grounded upon Tradition, without any warrant of Scripture, and such things are strucken through by the sword of God.  
In the last place Dionysius is brought in affirming [
* Dionies. 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 Heretics were the first that objected them in a disputation betwixt them & the Catholics in the year 532 The Catholics made this Answer: 
s Illa testimonia quae vos Dionysijs Areopagitas 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 show them to be his, as you think? For if they had been his, blessed Cyrill could not be ignorant of them: and not only Cyrill, but Athanasius would have alleged them against the Arians in the Council of Nice, in the Question of the consubstantial Trinity, if he had certainly known that they were his. And if none of the Ancient made mention of them, how can you now show them to be his? This I have taken out of Baronius. Bellarmine confesseth, 
t Bellarm. de confirmat. l. 2. c. 7.  many doubt of this book. 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 careful to find out all the writings of the Ancient) writ not a word of it. It ill became that Author to call 
u Cap. 1.  Timothy his son. He handleth the order of the Angels, and of the heavenly Powers, a thing which S. Paul could 
x 2 Cor. 12. 4.  not utter. Irenaeus giveth this censure on such as write of such things, 
y 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 mad, 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, Monks, and the like; such things were not in Dionysius his days. Our Adversaries reject many things in this book; and we reject this testimony as false, which the jesuite calleth his irrefragable confirmation.  
3. And now not being able to prove any thing for the authority of unwritten Traditions out of the Fathers, he would persuade the Reader, [That his more learned Adversaries (than himself 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, etc.] It would be tedious to examine all those apart, and to show their opinions concerning Traditions in this place; only for the present take this general 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 uncertain genealogies; Origen for his fiction, that 
x Origen in Ma●. tract. 35.  Christ had divers aspects, oft changing his visage, which made the jews desire of judas a sign to know thereby which was he. And concerning justine Martyr, Irenaeus, Epiphanius, and others, Bellarmin saith, 
a 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 
b Liceat aliquid in ●orum s●riptis reji●er● August. epist. 111.  it is lawful to reject some things in the writings of the Fathers. The giving of the Eucharist unto children, and the deferring of the Baptism of Children until Easter, is censured and rejected on both sides; and yet these, and many such things were defended by some of the Fathers.  
2. We confess, 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 doctrinal Traditions, learned Whitaker shall answer for himself, and for all the rest; 
c Con●edimus defensas esse Traditiones à Patrib●●; sed ●● modo quoth 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●.  We confess that the Fathers defended Traditions, but they were such Traditions, as we defend: But whereas you say, that the Fathers did not oppugn Traditions, it is false. What now may we think of the jesuite, who falsely chargeth both the Fathers, and our Writers? He verifieth the saying, The Monk of all men, and the jesuite above all Monks, is most impudent. This babbling prater, or prating babbler may brag that [He hath the consistory of Antiquity,] and that we are [The babbling upstarts.] We cannot tame his tongue from railing; for as he observeth out of S. Hilary, 
* Hilar. de Tri●i● l, 3.  Desperation bringeth always with itself an unbridled boldness; and professed impiety le●peth beyond the bounds of all shame. This is true of him, although S. Hilary hath no such words in that book. He deserveth the whetstone for his impudent lying, and the cucking-stool for his shameless scolding.  
And for his excusing of the most reverend Primate to those of his own side, and to the outlandish Doctors, he hath more need to excuse himself.  
1. To those of his own side, who stand for the perfection, sufficiency, and prerogative of the sacred Scripture. 
d 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 travel. 
e 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 add, and from which we must not subtract. 
f Loquitur Deus in Scriptures, & 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 speak again unto us any thing that is necessary, seeing all such things are in the Scriptures. Thus God hath made the 
g joh. 1. 5.  light t● shine in darkness. And how can the jesuite reconcile himself unto these men, who denyeth that which they affirm?  
2. To all the outlandish Doctors, who preferreth himself, & all his Countrymen, before all other writers of what Country soever. [That they are partakers of that benign and blessed influence, which it pleaseth the heavens to distil into the Irish disposition.] This is good Divinity, The heavens distil 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 Countries, and Countrymen whatsoever. This is to make all other places and persons like 
h ●. Sam. 1 21.  The mountains of Gilboa, upon which there falleth neither dew, nor rain: And only Ireland to be like the 
Reply pag. 112. 1●3.  hill of 
i 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 soil, and wen● over seas to write this book, by means whereof he le●t his wits behind him; and deprived himself of this blessed influence; if he had remained at home, he might perhaps have received some of this benign influence which it pleaseth the heavens to distil upon his native Climate.  
2. That those of his own side speak of the susticiency of Scripture in things necessary, in doctrines of salvation: but he denyeth the sufficiency of Scripture in ritual points, which are the Traditions which he defendeth; this will appear in the examining of his next Section, which is   

SECT. FOUR Of the nature, and quality of unwritten Traditions.  
1. THe subject of this, and of the former Section, is the same; and therefore I will answer the jesuite, as S. Augustine did julian upon the like occasion, 
a Replicas quae superiore disputatione consumpta ●unt. August. count. julian. l. 4. c. 18  Thou repliest those things which are already confuted. We 
* Sect. 2. D. 1.  have answered the argument drawn from the infallibility & authority of the Church; & yet here again the jesuite reneweth it. [The Catholic. Church cannot err, 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 believe it as fire, as that S. john's Gospel is Scripture.] Sir, you reckon without your Host, for the Catholic Church never taught unwritten Traditions. And according to your own sayings, and tenants, unwritten Traditions were of no authority for the first 300. years; for if it be the Catholic Church that must give authority to an unwritten Tradition, and if the judgement of the Catholic Church could not then be heard but in a general Council: and if there were no general Council until about 300. years after Christ; what nature, or quality, what credit, or authority had unwritten Traditions until that time? Traditions likewise which are particular, not observed by the Catholic Church, but only in some Churches, (which by your doctrine are parcels of the unwritten word●) must needs want their authority, because they are not delivered by the judgement of the Catholic Church. Neither is any Church on earth so infallible, as that it cannot err in delivery of a Tradition, or exposition of an obscure passage of Scripture. The Church, which he meaneth, hath erred in many foolish, and ridiculous expositions. What shall we think of that exposition, (which is so famous among the Franciscans) upon this text? Revel. 7. 2. From the East, that is, 
b Ab ortu solis, id est, decivita●ate Assissijs in Oriente posita: asce●dit Angelus, id est, Franciscus, puritate & sanctitate Angelis consi●oilis: cum signo Dei vivi, id est, cum stigmatibus jesu Christi. conformit: Francis: l. 1.  from the city Assissium which is in the East: the Angel ascended, that is, Francis like unto the Angels in purity, and sanctity: with the Seal of the living God, that is, with the wounds of jesus Christ. Is this exposition as true as S. john's Gospel? Besides the testimony of the Church, I have divers arguments to persuade me that S. john's Gospel is canonical, 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. john's Gospel is canonical? I like better of that saying of Marsilius; 
c 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 Catholics Church by a true testimony giveth her testimony unto them: but the testimony of the Church is therefore true, when she speaketh the true words of Christ, because of the truth of Christ's words.  
[And as S. Augustine said, 
* August. count. epist fundament c. 5.  That he beleevea the Gospel 
Reply pag. 114.  by the authority of the Church, so are we to believe 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, 
d Augustinus ibidem Ecclesiam sumit pro● primitive congregatione fidelium, qui Christum viderunt, audierunt, & sui testes suerunt. Gerson de vitâ spirit. lect. 2 d●.  S. Augustine, saith Gerson, in that place taketh the Church for the primitive congregation of the faithful, who did see, hear, and were witness 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. 
e 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 college of the apostles, was of greater grace, and of greater authority, than the Church which now is. If the jesuite speak 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 believe it: but if he speak of the now Roman Church, his argument is of no force; and as S. Augustine believed not the Gospel by the authority of that Church, so we will not believe the Traditions taught by her.  
2. That this was the occasion, why he alleged the authority of the Church. S. Augustine had been for nine years a Manichee, and now having to deal with the Manichees to convert them, he propoundeth unto them the authority of the Church to move them, even as in the time of his heresy it moved him. This he speaketh of the time past, I had not believed the Gospel, if the authority of the Church had not moved me. But afterward being converted, and made a Bishop, he maketh a better confession, saying; 
f 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 believe, that thou wouldst not have given so excellent authority unto the Scripture itself ●ver the whole world but that by it thou wouldst be believed, and by it thou wouldst be sought.  
This is all that can be gathered out of S. Augustine, that the Church is a good motive to persuade men to believe the word of God: and not, that it is such a Doctor that can give such laws, as shallbe equal with the word of God. S. Augustine confesseth that he had an other motive to persuade him to believe, besides the authority of the Church; 
g See 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 believe by the disputation of one Elpidius, whose arguments the Manichees were not able to answer. But every mover is not a Lawgiver. 
h 1. Pet. 3. 1.  The honest conversation of the wife may move the husband to believe; must he therefore believe whatsoever she shall say? I may aswell infer thus; the testimony of the jews moveth us to believe the old Testament, therefore we must believe their Cabbala, their Masoreth, and all their unwritten Traditions. We are willing to 
i Math. 22. 21.  give unto Cesar the things which are Caesar's, and unto God the things which are Gods; and therefore we give unto the Church the ministry to allure us, and to move us, to believe the word of God: and to the Scripture the dignity, and authority, to be the only word of God.  
[If the Church were bound not only to preserve the sacred 
Reply pag, 124  writings, but also to deliver the form of wholesome doctrine contained in them: why should she not be likewise bound to preserve the sacred Traditions, and to deliver the form of wholesome doctrine in them contained? And why should not we receive them upon her credit?]  
3. If unwritten Traditions had been committed to her trust, there is no doubt but that she ought to preserve them, and to deliver them as she received them; to keep nothing back, but to deliver the whole counsel of God, and to teach the form of wholesome doctrine, whether written, or unwritten: but unwritten Traditions are no wholesome doctrine, they are part of that poisonous potion, that bewitching doctrine, which is in the golden cup of that glorious Religion for outward show, 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 died, I believe because the Scripture saith it: that this is a Tradition, you believe it, because a Father, the Fathers, or the Church saith it. Can a man believe that testimony which may be false, as sure as he beleiveth that, cui non potest subesse falsum? No humane testimony can beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or full assurance, which a divine Testimony doth. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Clemons Alex. Strom. 1. 7.  We regard not an humane testimony, let us confirm the question by the Word of GOD, which is the surest demonstration, yea the only demonstration, saith Clemens of Alexandria. It is 
l 2. Pet. 1. 19  more sure than the testimony of men, and of Angels.  
[Epiphanius layeth down these for the limits and bounds 
Reply pag. 125  of our faith, 
* Epiph h●res. 55.  Apostolical 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, than Epiphanius, especially in Genealogies; into which, it is probable, he was misled through his overmuch love of historical 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 nakedness 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 limits of the Church, and the bounds of our faith. This is consonant with the doctrine of other Fathers. 
m ●criptura est murns adamantinus circum vallen●●eclefiam. Chrysoft. l. 4. de Sacerdot.  The Scripture, saith Chrysostome, is an adamantine wall environing the Church. The Church, saith Hierome, 
n Ecclesia non egressa est de fi●●bus suis, id est, de Scriptures 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.  Heretics cannot possibly be convinced by only Scripture.]  
5. I tell you, that you belie this Father, this is all that he saith; When Heretics are convinced by the Scriptures, 
Reply.  they begin to accuse the Scriptures. Heresy hath always an obstinacy joined with it; this obstinacy, and not the insufficiency of Scripture, made the Heretics not submit unto it. S. Steven convinced the jews by the Scriptures; and so did S. Paul the Athenians; yet malice made the jews to 
o Act. 7. 34.  Gnash with their teeth at the one, and obstinacy caused the Athenians to 
p Act. 17. 18.  rail upon the other. The Scripture is sufficient to convince the whole rabblement of jesuites, although they do (as those Heretics did) accuse it of insufficiency, when as they are convicted by it. If the Scripture be not sufficient to convince Heretics, because they rail upon it; by the same reason they cannot be convinced by Tradition, for Irenaeus showeth that they did 
* Iren ibidem.  likewise oppose Tradition. And that they would neither yield to Tradition, nor to Scripture. Irenaus had a better opinion of Scripture, than the Romanists have, he spent three Books in his arguments taken from Scripture against the Heretics, and not three Chapters in his arguments taken from Tradition; Erasmus therefore well observeth it: 
q 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 root of Heretics only with the strength of Scripture. [Afterwards reckoning up the Bishops of Rome, from S. Peter to Elentherius, who sat in his time, thereby to show that there was in the Church a continual, and orderly succession of Bishops, by whom divine and Apostolical Traditions were truly preserved.] There was, doth not prove that there is. 
Reply.  Rome was once 
t Rom. 1. 8.  famous for her faith: but now her obstinacy, and apostasy (whereof she was 
s Rom. 11. 21.  forewarned) is manifest, and apparent. I grant, that from the days of S. Peter, until 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 he hath these golden 
Reply.  words. (they are in his fourth Chapter.) Seeing that these demonstrations are so great, we must not seek for that truth amongst others, which we may easily find out in the Church.]  
By others he meaneth the Valentinians, the Marcionists, and those Heretics, against whom he disputeth, amongst these we must not seek for the truth: Where then? In the Church. Must we not therefore seek it in the Scriptures? This is to extract dross out of Irenaeus his gold. Is the Church without Scripture? And if we find truth in the Church, can we not therefore find 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 endless treasure laid up in the Church, as in a rich store-house. These are [
* Iren. ibidem.  The things of the Church, which we must love; this is the Tradition of truth, which we must lay hold of.] Namely of the truth preached by the Apostles, delivered unto the Church in the Scripture, and preserved in the Church; this kind of Tradition Irenaeus commenmendeth; by this kind of Tradition he condemned the Heretics; and this kind of Tradition is not of unwritten, but of written doctrines, even of such doctrines as were contradicted by those Heretics, who erred in points of written doctrines. [
* Iren ibidem.  What if there were a controversy in some small point itself, must we not make recourse unto those most ancient Churches, and receive from them what we hold to be certain and undoubted?] Not only in small, but even in the greatest Controversies we collect the testimonies of antiquity, we inquire what the Primitive Church hath taught, even as we do in this great Controversy of unwritten Traditions; and we find that the Primitive Church taught as we teach; and therefore we hold it as certain, and undoubted, that unwritten Traditions are to be rejected.  
But the last words of Irenaeus, [
* This is answered Sect. ●. D. ●.  What if the Apostles had not left us the Scriptures ●●written, should we not then be obliged to follow the rule of Tradition, delivered by them unto those with whom they, left the Churches in charge?] These, saith the jesuite, put us in mind, (of t●at I dare say, which never came into Irenaeus his mind) [That the Apostles delivered some things only to certain persons, which they would not have laid open unto all by writing.] This is to corrupt Irenaus, to sophisticate his golden words, and to turn them into dross; there is nothing in Irenaeus sounding like unto this: but I see, as the fool thinketh, so the bell tincketh. If the Apostles had not written, then there had been unwritten doctrines; and now seeing the Apostles have written, must there needs 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 son, be 
Reply p. 1●5.  strong in the grace that is in Christ jesus, and the things that thou hast heard of me by many witnesses, the same commit thou to faithful men, who shallbe 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 choice men, who might teach them by word of mouth unto others.]  
6. To the same purpose did the Heretics of old allege this text, and were condemned by the Church for it, as Tertullian 
t Tertul. de prescript. c. 25.  beareth witness. Timothy heard Paul's doctrine, both by his preaching, and by his writing. The many witnesses of his doctrine were 
u Act. 26. 11.  Moses, and the Prophets, as he testifieth of himself, and sundry 
r Anselm. Bruno. Aquinas;  Interpreters so expound this place. The same doctrine he would have Timothy to teach unto faithful 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 profane persons; unto such saith the Lord, 
y Psal. 50. 1●.  What hast thou to do to take my word in thy mouth, seeing thou hadst to be reform? Paul before having showed, that there is required in a Teacher, both ability to teach, and 
z 1. Tim. c. 3.  faithfulness in teaching; and now Timothy himself being an Overseer of God's Church; he therefore exhorteth him to make choice of such men as were fit for the Ministry, who were to be teachers of others; and unto these to teach the same doctrine, which he taught him, that so they might be faithful teachers of others.  
[It cannot then le denied, but that many commandments, 
Reply p. 125.  and holy mysteries are preserved in this store-house of the Church without writing.]  
7. Here the jesuite equivocateth in the words commandments, and mysteries, as appeareth by the instances, which he allegeth; of which, some are points of faith, as that the Father is unbegotten: The Son is consubstantial with the Father, etc. 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, etc. And such commandments may be preserved in the Church without writing. And first he beginneth with the point of rebaptisation.  
[Such is the rebaptising of those that have been baptised 
Reply pag. 126  by Heretics, as witnesseth S. Augustine. 
* August. count. Crescen. l. 1. c. 33.  Although no example hereof is brought out of holy Scriptures, yet do we follow the truth of the same holy Scriptures in this point, whilst we do that, which now pleaseth the whole Church, which the authority of Scriptures doth commend.]  
8. The doctrine of rebaptising is a point, which the authority of Scripture doth commend. Many texts of Scripture are alleged for the proof of this point in an Index in some of your own 
a 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, than a point of faith. 
b Quaestionis hujus ob●curitas, prioribus Ecelesiae temporibus ante schisma Donati, magnos viros, & magn● charitate praeditos, Patres, Episcopos inter se compulit, saluâ 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 Schism of Donatus, caused great men, and men abundant in charity, even Fathers, and Bishops, to differ among themselves, the bond of peace not being broken, saith S. Augustine. Howsoever we distinguish between the precept and the practice, between the doctrine and example of the doctrine. It is evident, that S. Augustine speaketh of the practice or example, Although no example hereof is brought out of holy Scripture, etc. And though we find not the example of this doctrine, whether those have been rebaptised, who were first baptised by the Heretics: (as we read not, whether those that have been baptised by murderers, and adulterers, have been baptised again, 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 expressly written, Those that have been baptised by Heretics, shall not be baptised again.  
The next testimony concerneth the same point; [
* Aug. 〈…〉. de Bapt. count Donat, c. 1●.  The Apostles commanded nothing hereof, yet the 
Reply.  custom, which was herein opposed against Cyprian, is to be believed to proceed from their Tradition: even as many things be which the Church handleth, and are therefore well believed to be commanded of the Apostles, although they be not written.] And unto it we return the same answer; that the Apostles commanded nothing hereof in express 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 Bishops of the Church, who held, that they were to be rebaptised. S. Augustine dissented from his opinion, and yet both consented to have this Question determined by the Scriptures. 
c Vnde est haec Traditio etc. Cyprian, Epist. 74. ad Pomp.  Whence is this Tradition? saith Cyprian; Is it from the divine authority of the Gospel, or from the commandment, and Epistles of the Apostles? 
d Bellarm. l. 4. de verbo Dei c. 8.  Bellarmine confesseth, that here Cyprian speaketh of the Scripture; and so doth S. Augustine commending Cyprian, 
e 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 fountain, etc. for that is the best course. And by this authority drawn out of the fountain, 
f Ephes. 4. 5●  There is one Lord, one Faith, one Baptism, he confuteth his opinion. And not only by one, but 
g Adjunctis Scriptura●m testimonijs ostendimus. Aug. l. 6. c. 1.  We prove it by testimonies of Scripture heaped together, saith S. Augustine. And in the Chapter alleged by the jesuite, thus he writeth. 
h 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 commandment, that those should be rebaptised, which return from the Heretics, if they have the Baptism of Christ; because it is not only proved, but plainly proved by the testimonies of holy Scripture, that many false Christians may have the same baptism with them, although they have not the same charity with the Saints, without which, the holy things which they have, cannot profit them. By this clause, If they have the baptism of Christ, he excludeth the Baptism of those Heretics, which did not baptise in the name of the Trinity: but of the rest thus he disputeth. The Baptism of CHRIST is not to be reiterated: but the Baptism of Heretics is the Baptism of CHRIST. The Assumption he prooveth by this medium; By the testimonies of Scripture it is plainly proved, that they have the same Baptism with the Saints. Thus S. Augustine determineth this point by the Scriptures.  
[Such is the Fast of Lent.] 
Reply.   
9 Fasting is a Christian duty, needful for our salvation: such is not the Fast of Lent. The 
i On Mat. 1.  Rhemists do account it to be a written doctrine, grounded upon scripture. Hosius the Cardinal reckoneth it among 
k Hosius in confess: Petrocovien: c. 4. de caeremonijs.  the Traditions of the Church. The jesuite is of opinion, that it is a Tradition of the Apostles, and for this he citeth S. Hierome, saying; [
* Hieron epist. ad Marcel.  We fast one Lent by Apostolical Tradition.] This he calleth Apostolical, 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 
l Aug. epist. 119.  unto the Church. And though it were an unwritten Tradition coming from the Apostles, yet S. Hierome did not think it to be a doctrinal Tradition; for 
m Doctrine 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 fullness of the divine books. saith S. Hierome. It must needs be then a ritual 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 Mass, witness S. Chrysostome, 
* Chrysost hom. 3. in Phi-  It was not in vain ordained by the Apostles, that in the celebration of the venerable mysteries, a remembrance should be 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 public tenant 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 be baptised, might be prayed for: that such as were in hell, might receive some benefit by the prayers of the living. Concerning such, writing upon the same Chapter, he saith: 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c Chrysost in Philip. Hom. 3.  Let us weep for such, let us secure them according to our power, let us find out some help for them, little indeed, but yet such as may relieve them. How and after what manner? By praying for them. Ch●ysostome deserveth to be censured for this, for Gregory in his Morals saith, 
o Greg. Moral. in job l. 34. c. 16  We may aswell pray for the Devil, and his Angels, as for such; and it is the general tenant of the Roman Doctors, that only those are helped by the prayers of the living, who die in the state of grace, and being dead, go into Purgatory, and not unto Hell. For thy full satisfaction in this point, read the Article of prayer for the dead, which is most learnedly handled by the most reverend Primate, unto which I will add this, we distinguish the point itself of praying for the dead, from the practice of praying for them at any set time, and namely at the time of celebrating the divine Mysteries: this is but a custom, or 
p Epiphan. in fine Panarij.  ordinance of the Church by the judgement of Epiphanius; of this S. Chrysostome speaketh, and such things are as impertinently objected by the jesuite, as this is falsely affirmed by S. Chrysostome.  
[Such also is the custom of baptising Infants before they do actually believe, for S. Augustine saith, 
Reply pag. 126  
* Aug. de Genes. ad lit. l. 10. c. 23.  The custom of the Church in baptising of Infants, were not at all to be believed, unless it were an Apostolical Tradition. And Origen saith, 
* Orig. in Rom. c. 6.  The Church received from the Apostles this Tradition, to confer baptism even unto children.]  
11. None but an Anabaptist would hold this opinion, that the baptism of Children is not warranted by Scripture. If he had learned the Catechism of Trent, or if he had read Bellarmine's first Book, and eight Chapter de Baptismo, he 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 toil in this, and in the former Section, hath laboured for to build, for if This, or that is not to be believed, unless it be an Apostolical Tradition, how then can Ecclesiastical Traditions be believed? or how can they be of the same credit and authority with the written word? We distinguish between the doctrine, and the practice in the Sacrament of Baptism; and likewise between doctrines expressly written in the Scriptures, and by sound inference deduced from them. S. Augustine proveth the doctrine by divers texts of holy Scripture; by this, 
q August. de peceat: merit: l. 1. c. 27.  He that hath the Son hath life. By that, 
r Idem. de verbis Apostol: Serm. 8.  He shall save his people from their sins. And by the 
s Idem de Bapt. cont. Donat. l. 4. c. 24.  Circumcision of Infants. As for the custom or practice (whereof S. Augustine speaketh) we read not of any Children baptised; neither do we read that any Apostles, that any old men, or widows, or virgins were baptised: but yet the general precept, and practise, of baptising the Species under which these individuals are contained, is a sufficient warrant for their baptism. And this custom is to be believed 
* Nec omnino ●redenda est, nisi Apostolica osse Traditio. (esses for esse is crept into the text in S. Augustin.)  to be an Apostolical Tradition; that is, a practice 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, 
t Origen. Hom. 14. in Luc.  Unless a man be borne again of water, and of the Spirit, he cannot enter into the Kingdom of God. Stupleton teacheth the same, that we teach, concerning this, and sundry other points of faith, that, 
u Principia in Scripture aperte posita, quae plurimorum alio●um articulorum ●unt ●ontes, & seminaria: ut de duabns ●atu●s & una persona in Christo, de necessitate baptizandi parvul●● etc. & 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 plainly laid down 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 baptism of Children &c: and of many other doctrines not expressly written, and yet firmly drawn from Scripture.  
[Such a●e many other points, as that of the consubstantiality 
Reply pag. 126  of the Son with the Father: The proceeding of the Holy Ghost from the Father, and the Son, as from one beginning: That the Father is unbegotten.]  
12. These three points, which concern the glorious Trinity, Father, Son, and Holy Ghost, we believe 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 jesuite to strive about the form of words, and not about the form of doctrine contained in those words, unbegotten, consubstantial &c: S. Augustine, disputing about the same words, saith; 
* Quid enim contentiosive, 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 believed 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 Unity of Essence are unwritten doctrines, because the words Trinity, and Unity 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 gap is here laid open to let in Paganism, Atheism, judaisme, and sundry sorts of heresies? Let him then recant his error, lest he be burnt for an Heretic. Bellarmine makes a better confession, saying, 
y Retinentur à nobisilla nomina, Essentia, Homousios, Hypostasis, Persona, &c: quia etsi in Scriptures non ●abentur, ●amen habentu● corum semina, & ●quivalentia. Bellann. de Christo. l. 2. c. 2  We retain these words, Essence, Consubstantial, Hypostasis, Person &c: because we find words which are aquivalent unto them in Scripture, although the Scripture doth not contain these same words. That of the Consubstantiality of the Son with the Father, is proved out of the Scriptures by Tertullian in a 
z Tertul. ad●. Prax●am.  treatise written for that purpose. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor: Dialog: ●.  For this we will produce demonstrations out of the holy Scripture, saith Theodor. ● disputing against Arius concerning this point. 
b Quomo ●o dicis in Scriptures Homoousion non inveni●i, quasi aliud ●it Homoousion, quam quod dicit. Ego de Patre exivi et Ego & Pater unum sumus? Ambros● de fide cont. Arian● c. 5.  How dost thou say, saith Ambrose, the word Consubstantial is not found in the Scriptures, as if Consubstantial were any thing but this. I came forth from the Father. And I and the Father are one? 
c Adver●us impietatem Haereticorum, Pa●res novum nomen condiderunt Homoousion: sed non rem novam tali nomine signaverunt. Hoc enim vocatur Homoousion; quod est. Ego & Pater unum sumus. unius videlicet, ejusdenque substantiae August. tract: 97. in Ioh:  To cross the impiety of the Heretics, the Fathers invented a new word Consubstantial: but that new word signified no new thing. For Consubstantial and this is all one. I and the Father are one. to wit one in substance. saith S. Augustine. And he urgeth the Arians to consider this. 
d August. Epist. 174.  If any where in Scripture they can find two called one, who are not one in substance. And again he provoketh them to try this point, not by any 
e August count. Maximin l. 3. c 14.  Council, but by Scripture. And Bellarmine telleth us he had good reason to do so. 
f Quia in illis qu●●ionibus exstabant in Scriptures 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 Son, S. Augustine in sundry places proveth it by the Scriptures. 
g 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 again, 
h Spiritum Sanctum esse Patris, & Fili●, & a Patre & Filio mitti, atque procede●e ab ut●oque sanctae Scripturae testimonijs clatius demonstremus. Aug Tract: 99 in joh.  That the Holy Ghost is of the Father, and of the Son, and is sent forth from the Father, and the Son, and that he proceedeth from them both, let us demonstrate it more clearly by the testimonies of holy Scripture. And this point Bellarmine prooveth by 
i Bellarma de christ. l. ●. c. ●●.  Scripture. And that the Holy Ghost proceedeth from them both as from one beginning, this is not expressly written, yet by undeniable consequence it is gathered out of Scripture. Petrus Damianus useth this argument. 
k Cum Filius dicit, Ego & Pater unum sumus Quomodo potest Spiritus Sanctus ab eo, quod unum est, & procedere, & non procedere? Pet: Damian: l. 3. Epist. 1.  Seeing the Son saith, I and the Father are one. How can the Holy Ghost proceed from that, which is one, and likewise not proceed? 
l Melch: Canus locorum l. ●. c. 2.  Melchi●r Canus reckoneth this among those things, which (without loss of Salvation) may be left doubtful, and a man may be ignorant of. And it is the last Article of Faith revealed to the Church, yet not by unwritten Tradition, but by firm 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 we dispute not of words: but of doctrines.  
[That the mother of God remained a perpetual Virgin.] 
Reply pag. ●●6   
13. We say with S. Augustine, 
m August. de nature: & great: c. 36.  We are not willing to move any question about the mother of God, for the honour we bear unto her Son. But seeing we must declare what we think; we think her to be a blessed Virgin, because the Scripture doth not teach the contrary; and because we are commanded to hold those things, which are of 
n Phil: 4. 8.  good report. If it be an unwritten Tradition, then S. Ambrose was mistaken, who alleged this text to prove it. 
o Ezek. 44. 2. Ambros. epist. 81.  This gate shallbe shut, and shall not be opened, and no man shall enter by it, because the Lord God of Israel hath entered by it. And so are many of our Adversaries, who defend, that she vowed perpetual virginity by these words. 
p Luc. 1. 34.  How shall this be, seeing I know not man?  
[That Sunday ought to be kept holy.] 
Reply.   
14. This is a doctrine warranted by the Scripture; S. Augustine thinketh, that it was tipisied 
q August. epist. 1 9 add ●an●a●: ●. 13.  by the ●ight day appointed for Circumcision, and that it was taught by Christ's resurrection upon that day. We find in Scripture, that it is called 
r Revel. 1. 10.  The Lord's day. and upon this Rib●● observeth (that I may oppose one jesuite to another) that which this jesuite cannot see. 
s 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 Sabbath was changed into the Lord's day. We find that day ordained by S. Paul for 
t 1. Cor. 16. 1.  holy duties; so Chrysostome, Ambrose, Remigius, Primasius, and many others expound that place. And we find the observance of it 
u Act. ●0. 7.  by the Apostles themselves, in preaching of the word, and administering of the Sacrament upon that day.  
[That Easter day be celebrated always 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 fit than 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 custom, or ordinance of the Church, and therefore cometh not within the compass of this Question. 
x 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. john wrote) pleaded his Tradition for the 14. day. other Churches observed Sunday, alleging the Tradition of Peter, and Paul: at the last it was determined in the Council of Nice, that it should be kept upon Sunday, not as if it were a point of faith, but because it was a decent order. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c: It is a comely order, saith Constantine in his letters written to the Bishops that were absent, which the Churches of the West, North, and South do observe. And Epiphanius saith of the Audians, 
y Epiphan. in Anacephal.  They are of the same faith in all things with the Catholic Church. And yet they kept the Passeover as did the jews.  
[And truly 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 only by the Tradition and authority of holy Church? how will they know which books of Scripture be canonical, which not & c? How shall those Heretics be disproved, who denied the Canticles &c. the four Gospels & c? How shall those five Gospels attributed unto Thady, Thomas, Barnaby, Bartholomew, and Andrew be disproved &c: but by the authority of the Church? Why then doth he condemn such Traditions?]  
16. Such Traditions we condemn not; In the stateing of this Question it doth appear 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 delivery. In this the jesuite not only belly our Doctrine, but also shrinketh from the Question: he 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 books are the word of God, and which are not. All Questions are not to be disputed of, saith 
z Aristot. l. 1. Topic. c. 9  Aristotle. Of all things this is most sure, and aught to be believed, that the Scripture is the word of God. As he that 
a Heb●: 11. 6.  Will come to God, must first believe that God is: so he that will come to the knowledge of God's word, must first believe 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 itself: therefore it doth not cover all things. We would judge him a silly Sophister. The trifling jesuite disputeth after the same manner; The Scripture doth not discover all points of faith, because it doth not discover itself to be the word of God. But this point is excepted by the Question itself; for when the Scripture saith, 
b 1. Cor. 15. 27.  That all things are put down under him, it is manifest that he is excepted, which did put down 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 itself to be the Scripture, or the word of God. As the first good is to beloved for itself, so the first truth is to be believed for itself, saith 
c Aquinas in Prologue. in sent.  Aquinas. The Scriptures are accounted among those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be believed for themselves: yea they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most worthy of belief, being like Principles in an Art, which, oportet discentem credere, the Learner must believe, as 
d 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. 
e August: Confess●l. 6. c. 5.  Hear them not, saith S. Augustine, who demand, How do you know the Scripture to be the word of God? for that is a thing to be believed. Yet we willbe content to answer this foolish demand, and to show by what means we know which books are canonical, and which are counterfeit.  
We know the Scriptures to be the word of God by those arguments which we find in them. They need not testify for themselves, but it is to be presupposed as a pracognitum that they are the word of God: yet they bear witness for themselves. The Scripture is a witness to itself, saith 
f Testis est ipsa Scriptura. Bellarm: de verb: Dei. ●. 1 c. 2.  Bellarmine. 
g Humana dicta argumentis & testibus cge●●. D●i au●em sermo ipse sibi testis est. Salvian. de gubernat● Dei.  Humane sayings, saith Salvian, need arguments, and witnesses: but the word of God is a witness to itself. 
h Scotus in prolog. in l. 1. sent. q. ●.  Scotus proveth it by eight arguments taken out of the Scripture itself, the which I will briefly repeat. By the Majesty of the Speaker: by the titles of the Books: by the power of the doctrine in the conscience: by the simplicity, and purity of the style: 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 
i Luc. 24. 27.  old Testament, 
k 2. Pet. ●. 16.  S. Peter to the Epistles of S. Paul, and S. Paul to the whole 
l 2. Tim. 3. 17.  Scripture. By all these it is more than 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 
m 2. Cor. 4. 4.  God of this world hath not blinded his eyes, so that he cannot 
n Psal. 119. 1●.  see the wonderful things contained in the Law. The natural man is blind, and 
o 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 own an infused faith, and openeth their eyes that they may see and believe this truth. There is 
p In Scriptures est Sol justitiae. August. in Psal. 80.  in the Scriptures the Sun of righteousness, as S. Augustine saith; a blind man cannot see this Sun no more than a blind man can see the Sun in the Heavens: as therefore the eye of the body must be light, that it may see the Sun, so must the eye of the soul be spiritually illuminated, that it may see this Sun of righteousness.  
This is wrought outwardly by the word, which 
q Psal. 19 8.  giveth light unto the eyes: and inwardly by the spirit, which 
r 1. Cor. 2. 11.  only knoweth the things of God, and worketh this by 
s Origen. de Principijs l. 4. c. 1.  working upon the spirit and the understanding, as Ovigen saith. And when the heart is purified, that a man doth the will of GOD, than he shall 
t joh. 7. 17.  know whether the doctrine be of GOD, or no. And as a friend knoweth the voice of his friend, so the spouse of CHRIST, and the sheep of CHRIST know his 
u Cant. ●. ●. joh. 10. 4.  voice. These are the means by which we know the Scriptures to be the Word of GOD: by which we know what books are canonical, and which are counterfeit.  
And for the manifestation of this truth, we do likewise allow the testimony of the Church, these cautions remembered.  
1. The testimony of the Church is one, but not the only means. He that knoweth the Sun to be the Sun only because he is told so: and he that knoweth his horse to be his horse only because the ostler telleth him so, is as wise a man as he that knoweth not the Scripture to be the Scripture, but only because holy Church telleth him so. I will demand one thing of this jesuite; 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 dance 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 only means to know the Church by: then that the Church is the only means whereby to know the Scripture. So saith the Author of the imperfect Work upon Matthew. 
x Ante● multis modis ●stendeba●ur quae esset ecclesia 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 ways whereby to know which was the Church of Christ, and which was Gentilism: but now if a man would know which is the Church of Christ, the Scripture is the only means whereby to know it. And S. Augustine showeth us where we must seek for the Church. 
y 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 Psalms, in the words of the Pastor himself, in the Sermons and labours of the Apostles; that is, in the canonical authority of the holy Bible.  
2. The authority of the Church is a means to declare which is the canonical Scripture, but not to make the Scripture canonical; as he that declareth Ignatius to be canonised for a Saint, doth not thereby canonize him: it is a good argument not a priori, but à posteriori, as when the Goldsmith declareth the Gold to be good. But the Romanists speak most disgracefully of the Scripture. 
z Scripturas valere quantum fabulae Aesopi, si destituantur authoritate Ecclesiae. He●man. apud Breut. in Prolegom.  That the Scriptures are no better than Aesopes' fables, if they want the authority of the Church. And without the authority of the Church 
a Se non plus fidei adhibiturum quam Tito Livio. Gul. Bailius Catech. contr. tract. 1. q 12;  They will believe them no more than Titus Livy.  
Thus I have made good my promise, and have run the wild 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 been 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 shallbe made manifest, that   

SECT. V The jesuite useth most silly shifts in answering the Scripture which is produced against unwritten Traditions.  
THe three observations gathered by the jesuite in the beginning of this Section, are already answered; and therefore I need not actum agere: yet I willbe content to give them a touching answer.  
[First the Traditions which we maintain 
Reply p. 127.  cannot be said to be precepts or commandments of men, but of God himself, forasmuch as they proceed immediately from Christ and his Apostles.]  
1. Are your Ecclesiastical Traditions immediately from Christ, and his Apostles? Your solemn baptising of Bells: Your Friday fast, and the like, can you prove their original to be immediately 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 like 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 sin for a Priest to be married to a wife, then to live in fornication with many whores: that it is worse for a Layman not to make his auricular confession once in the year, then to live in sin all the year: that it is a greater sin to eat flesh in Lent, then to be drunken in the Lent: and to break a Saints day, than 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 do not any way derogate from the fullness or perfection of the written Word.]  
3. Traditions are additions to the written word: if they be so, than they derogate some way from the perfection of it: for that that is perfect needeth no addition. And this addition of unwritten doctrines to the written Word, not only crosseth the truth of the Scripture in the general command, which forbiddeth 
a ●evel. ●●. ●●. ●euter 12 3●.  Addition, and Substraction: but likewise derogateth from the perfection of it; for if the Scripture be a covenant, than 
b Gal ●. 15.  No man must add unto it. 
c Chrysost. hom. 12 in Philip.  If it be a Canon, it admitteth neither addition nor substraction: if it should, it ceaseth to be a Canon, saith Ch●ysostome.  
[They rather bring unto us the whole compliment of 
Reply pag. 1●8.  Scripture, as this example following will most plainly declare. His Majesty sendeth over into th●s Kingdom our of his trusty Counselors wi●h his Royal Letters unto his Subjects, where in he pr●scrib●t● unto them not only express Laws himself, but also commandeth them to fulfil whatsoever shallbe enjoined them by his said Counsellor, to whom he hath imparted his whole will and pleasure. Can it be said, I pray you, that the subjects of Ireland, by obeying unto such things as are commanded by the said Ambassador, do derogate any thing unto the fullness and perfection of His Majesty's Letter?]  
This his royal argument, like Golia●● sword, shall undo himself. Be it to; The Scriptures are the royal lette●s, or the grand commission: and the Church is the trusty fr●●n●, the Ambassador, or Commissioner. Now I demand  
1. Is not the authority of the Commissioner, or of the Ambassador, from his commission, or his letters; and not the authority of the commission, or letters from the commissioner or Ambassador? So (if this similitude hold) the authority or credit of the Church is from the Scriptures; and not the authority or credit of the Scriptures from ●he Church.  
2. May not an Ambassador (as many have) go 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 weak 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 itself.  
1. Kings of themselves know not all things which are fit for their subjects, neither can they foresee what passages will happen between their Commissioners and their people, and therefore they are forced to leave many things to the discretion of their Ambassadors: but it is not so with the King of Kings, he hath revealed all things necessary for his people to the penmen of Scripture, and they according to that revelation have written all things. 
d Aristot. de Rhetor. l. 1. c. 1  The best Laws, saith Aristotle, determine all things themselves, and leave very little to the discretion of the judges. 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 Laws of Kingdoms are subject to mutation, and addition, so that his Majesty may send over Commissioners for this purpose, but the Law of God is an 
e Revel. 14. 6.  eternal Gospel; the faith of the Church was 
f jude vers. 3.  at once delivered unto the Saints in the holy Scriptures, as it is here confessed by the jesuite. [In these letters, it is true, he hath expressed his Laws and Commandments himself, yet forasmuch as all things are not so manifestly therein described, that our feeble understanding may attain unto the knowledge of his heavenly will by the same alone, he himself commandeth us to be ruled by his Church.] Can any Protestant say more? God himself hath expressed his Laws and Commandments in the Scripture. And again, All things are therein described, though not so manifestly. This, I confess, doth not derogate from the perfection of Scripture: but it over-throweth the jesuite, and his cause, because all things are therein described: and there is only 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 jesuite, yet malice hath set his wits a raving, and his tongue a railing on his Adversary, of [most gross vanity, of great madness, of ostentation, and of not touching the point at all.] But who can with patience endure to hear this animal bray thus: It seemeth he is touched to the quick, and that maketh him kick as if he were mad: if he be not, it is because his own conscience is past feeling; and yet he taketh upon him to be the judge of an other man's conscience. He that citeth Scripture more for show, then to purpose, taxeth his Answerer [For alleging so little Scriptur●●● 〈◊〉, 
Reply pag. 119.  and to so little purpose: for bringing in his proofs, out of Scripture so scantly, who sometimes is puffed up with no thing but Scripture.] The Roman Tradition mongers have learned the trick of the jewish Cabalists, to call those of the adverse part, Scripturians, or men puffed 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 alleging 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 alleged but one text to the purpose, Chrysostome pleadeth 
1 Chryso●●● hom. ●6. ad ●●pul. A●●othe●.  his excuset● What have I to do with multitudes? I had rather have one p●●●ious 〈◊〉 th●● many half 〈◊〉. And I think a judicious Reader will like better of his little to great purpose, then of the jesuites great deal to little purpose.  
[But it is to little purpose; for first that text of Matth. 15. (In vain do they worship me, teaching for Doctrines 
Reply pag. 119.  the commandments of men) is fare from proving any thing against us, seeing that by it only such humane Traditious are reproved, a● are repugnant to the Law of God.]  
5. jewish Traditions were not more repugnant to the Law of GOD, then Popish are; ye● even to every commandment. 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 do supply the defect of the written word, is adi●●●on our to it, and repugnant to the 3. That a, Saint's day is more duly 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 Stews may be permitted, and Priests allowed their Concubines, is repugnant to the 7. That religious persons may ensise and steal such children from their parents as willbe fit for their turn, is repugnant to the 8. The doctrine of Aequivocation is repugnant to the 9 And that lust without consent is no sin, is repugnant to the last. Can these be repugnant to the Scriptures, and be Traditions deduced by sound inference from the Scriptures? This the jesuite affirmeth of them: his reason is, [The Scripture commandeth 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 world's ●nd: and he that heareth the Church, heareth God: and the Scripture commands Traditions, and commandeth us to hold fast what the Apostles have delivered with●●● writing. And the Church in all ages hath taught unwritten Traditions etc.] This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his ●●ckow song: and all these texts of Scripture we have already 
* Sect. ●.  answered. This is a budget wide enough to hold 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 than this, Obey the Church. This giveth you power quid●●b●● addend●, to say what you list, and it will bear you out. But it is a false argument, consisting of quatuor termini; for the Scripture speaketh of one Church, and the jesuite of an other: the Scripture commendeth written Traditions, and the jesuite is all for unwritten Traditions.  
The holy Scriptures not only are able to make us 
* ●. Tim. 3.  wise 
Answer.  unto salvation, (which they should not be able to do, if they did not contain all things necessary to salvation) but also by 〈…〉 of God, (that is, the 
* 1. Tim. 6. 11.  Minister of God's word, 〈◊〉 whom i● 〈◊〉 to 
* Act. 20. 27.  declare all the counsel of God) may be perfectly instructed to every good work: which could not be, if the Scripture did not contain all the counsel of GOD which was sit for him to learn or if there were any other word of GOD which he were bound to teach, that should not be contuined within the limits of the Books of GOD. Thus saith the Answerer.  
The jesuite would willingly writ he himself out of these words: he windeth and turneth himself every way. like an Eel that is taken: he snatcheth and catcheth (like a man ready to be drowned y●t every thing that cometh 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 applied unto us all: which is most absurd. For who will say that the Apostle 
* 1. Tim. 5. 23.  forbidding Timothy to drink 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 do apply it generally unto themselves: only this (because it concerneth the power of the Scriptures) must be peculiar unto Timothy, and not applied unto all. But evil should not the Scriptures be as able to make us, at Timothy, wise into Salvation? either it must be because he had better means to be made wise, than we have: or because having the same means he was more to 〈◊〉 of this wisdom. Not the first if it be true which the jesuite observeth; [That Timothy 〈◊〉 only the old Testament.] 〈◊〉 we have both the old and the 
h 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 wisdom until GOD ● 〈…〉 it. And this 〈◊〉 of his absure instance of Timothyes not drinking 〈◊〉 (which declareth his brains to be as weak us Timothyes stomach) because all, stomack● ar● not ●ike weak; but all men● understandings (until they are sanctified) are alike wicked, and uncapable of holy things. What therefore S. Paul here affirmeth of Timothy may be applied unto all, and it is applied unto all by Chrysostome on this text, saying, Verily the Apostle speaking this of Timothy ●●th therapy admonish all men. His second shift is this.  
[Though we should grant 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 contain Expressly all things necessary to Salvation.]  
7. Expressly is an express lie, an addition of his own: for the Answerers' inference is this; Therefore they contain all things necessary for Salvation. Now things are contained in Scripture not only expressly, but like wise by inference. His third shift is this.  
[It is confessed the chiefest of our Adversaries, that the 
Reply pag. 131  Apostle in that place meaneth none other but the old Testament only, as himself 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 child. And will our Answerer grant, 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 only of the old testament, that it is able to make in wise unto Salvation. for then both old and new being joined together must needs contain all thing 〈…〉 Salvation. It is confessed that when Timothy was a child he learned only the old Testament, and then the new was not written but 〈◊〉 when Paul wrote this ● 
d 1. Thr●. 4. 6.  Epistle unto him; he was a 〈◊〉 he was Bishop of Ephesus: this Epistle was write him a little before S. Paul death, and then all the new Testament was written, but only that which 〈◊〉 added. If I should say of an old judge, that he hath known 〈◊〉 of a young Student, this doth not exclude his knowledge of such lawe● as were made in after times: so S. Paul's speech of Timothy, that he knew the Scriptures of a child, doth not exclude his knowledge of those books which were penned afterwards. But why should not we say. That the old Testament alone containeth all things necessary to Salvation? seeing Christ saith of it, 
l joh 5. 39  Search the Scriptures, in them yet think to have eternal life, and they are they which testify of me●. [Then consequently the new Testament is needless,] saith the jesuite▪ This consequence is false and absurd; you hold that the Pope hath os & sapientiam, a mouth to utter, and wisdom to declare all things necessary to Salvation: Will you therefore infer, that Universities, Doctors, Fathers, and all other helps are needless▪ If this consequence be true, than this Reply of the jesuite is needless; because it containeth no new thing, but that which hath been oft objected. What need so many books be printed of the same subject in every kind of learning, if this consequence have any truth in it? The old Testament may contain all things necessary, to Salvation, and yet the new be very needful.  
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 months 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 kind are needful: 
m Cant. 4. 4.  A thousand shield hang therein.  
2. For the better manifestation and explanation of those things that are contained in the old. In the old, the new is veiled: 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 plainly to edify the simple.  
3. For the augmentation of our wisdom & knowledge; for though the old be able to make us wise unto salvation: yet because the Lord would not have us be dwarves and children in knowledge, to have no more wisdom than will keep life and Soul together: but to abound in wisdom and sp●rituall understanding, and to b● men in knowledge, ●herefore he thought it needful to add the new unto he old, that we may attain unto a more perfect measure of wisdom. There are many things in the new, which are not so necessary 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 outward parts) but there is nothing in it which is needless. 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 read is for our imitation: the evil for our forewarning. His 4th shift is this.  
[It is well known 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 comes by saith in Christ jesus, and not by the law of Moses &c: And in all this he meaneth no more than what he writeth to ●he Romans. c. 3. v. 21. Now the justice of God is made known without the law, being testified 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 learn both by the old Testament, and by the new but that is a false gloss upon this place, that This is all which the Apostle meaneth in this place. The Apostle showeth that the Scriptures are able to make us wise unto Salvation through the faith which is in Christ jesus. And again, That by them the man of God may be perfectly instructed to every good work. Here we see that the Apostle teacheth us two things which are necessary for him that is made wise unto Salvation. Faith, and good works, and that the Scripture effecteth both these. In regard of faith, teaching wha● is to be believed: reproving what is misbeleeved: in regard of works, correcting what is evil : instructing what is good. He showeth likewise that Christ jesus must be the object of our faith, and until we know all this we are not made wise unto salvation. Now if the jesuite 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 cometh by faith in Christ jesus, than these absurdities will ensue from hence.  
1. That there was no Scripture, but only the old Testament, when Paul wrote unto Timothy.  
2. That the Scriptures were able to work this wisdom, and to give this instruction unto none other but only unto Timothy.  
3. That the knowledge of this Article, Salvation cometh by faith in Christ jesus, 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 works he might be wise unto salvation, and perfectly instructed to every good work. His 5. shift is this. [Again the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the 
Reply pag. 132  vulgar Latin Translation rendereth, instruere, to instruct, our Adversaries to make wise, may there be understood initiatively, or in a beginning. So he that catechiseth a heathen, that is desirous to become a Christian, when he 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 Apollo's was instructed, and taught th● way four Lord. Act. 18 24 and that he was powerful in the Scriptures, and yet he knew no more but the baptiste of Ioh●. v. 25.]  
10. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly translated to make wise, so Cajetan, Ar●as Montanus, Salmeron, Erasmus, with many more do render it; yea the jesuite himself 
* pag. 129. lin: 6.  confesseth it: but here he limitethit, with this distinction of initiatively, and perfectly. So the 
n Psal: 19 1. Rom: 1. 20.  Heavens may teach an Heathen initiatively the first point of Christian faith: but the Scriptures do more, they teach 
o Prov. 2. 9  Every good way, and 
p 2. Tim. 3. 18.  Every good work. 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 duties: and all this they do, not only initiatively, but even absolutely, perfectly and sufficiently: they make the man of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect man. 
q Non simpliciter dixit, ut homo Dei bonorum operum sit particeps, sed instructus his ipsis, & absolutus: neque 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 works, but by these instructed, and made absolite: and that not only in one thing, but to every good work. The Apostle saith, they make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect man, Aquinas upon this place saith, 
r Vltimu● effectus Scripturae est, ut perducat homines, ad perfectum; non enim qualitercunque 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 only make him good, but perfecteth this. The commentary which goeth under the name of Anselmus doth render it instruere, to instruct: but it showeth withal what kind of instruction is meant; To instruct, that is, to make him sufficiently learned to attain unto everlasting life. This initiative wisdom we leave to such wittols as are bred in the Church of Rome, whose wisdom consisteth only in one point, to believe in the Church, or as the Church of Rome believeth. As for Apollo's he was skilful in the Scriptures, and 
s Act. 18. 18.  mightily confuted the jews by them, he had more than this initiative wisdom, and knew better the difference between the baptism of Christ, and of john, than it seemeth this jesuite doth. His last shift is this.  
[Finally it may be understood of a mediate, or remote ability: as who should say, the old Testament is able to instruct a 
Reply pag. 132  man unto Salvation, not immediately by itself, but by directing him unto Christ, whose coming the jews did expect, to receive from him the accomplishment of their instruction to Salvation, according to that of the Samaritan woman. 
* joh. 4.  When the Messiah cometh, he will teach us all things.]  
11. Ala, poor Sir William, is this your best shift? The vicar of S. Fcoles' may be your ghostly Father, in sending you where to get wisdom. You may aswell say, that the Sama●itan woman was able to make all the Samaritans wise unto Salvation, because she 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 learn any truth, thou mayst learn it thence: if thou wilt confute any error, thence thou mayst have this also. And again showing 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 learn, whatsoever thou wilt learn. Gabriel Biel in like manner commendeth the Scripture for this selfe-sufficiency or immediate ability. 
t 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 embraced: whatsoever is to be believed, or hoped, that is necessary for our salvation; sola Scriptura, the Scripture alone doth teach all these things. And when the jews came unto Christ to have life he sent them back again to the Scriptures to have 
u joh. 5. 39 40.  eternal life. Thus notwithstanding all his cursed glosses, and  shifts, this first branch of the argument standeth firm and evident against unwritten Traditions. That, that is able by itself alone perfectly to make us wise unto salvation, containeth all things necessary for our salvation: but the Scripture is able to do this: therefore the conclusion is most certain. And now, Sr Gaggler, wherein hath the [Answerer falsified the Scriptu●e in the Antecedent, or in the conclusion offered wrong unto right Logic?] The argument is rightly grounded upon this Axiom. Nihil dat quod non habet. The Scripture is perfect effective, and therefore it is perfect subjective.  
To the second branch of the argument, which is this. By the Scripture the man of God (that is the minister of God's word, unto whom it appertaineth to declare the whole counsel of God) may be perfectly instructed to every good work: which could not be, if the Scripture did not contain the whole counsel of God, which was fit for him to learn, 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 book of God. The jesuite answereth in this manner.  
[First by the man of God the Apostle understandeth not 
Reply pag. 132.  the minister of God's 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 work, than the consequence is most evident: But it is false, for the Scripture giveth this title, 
x 1. Sam. 9 10. 2. King, 23: 16. 17. 1. Tim 6. 11. 2. Tim. 3. 1●.  The man of God, only unto the ministers of his word. The jesuits reason is this [As there are many men of God, that are not Ministers of God's word: so many profess themselves to be Ministers of God's word, who are so fare from being men of God, that they are mere limbs of the Devil.] There is more malice than reason in this answer: for though the Scriptures were penned by 
y 2. Pet. 1. 21.  holy men of God, yet they may be preached by unholy men, who in regard of their office may be called men of God. The Angel of the Church of Laodic●a was an evil angel, yet the Scripture giveth him this title, 
z Revel. 3. 14.  The Angel of the Church. And the Pope may be a wicked person, the man of sin, the son 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 jesuites against the Ministers of God's word, declareth what they are, even 
a Revel: 16. 14.  The spirits of Devils, and limbs of Ignatius Loyola, whose limbs were carried away after his death by him that was his companion always at his elbow at Mass, that is, the Devil, as 
b Hasenmul. i● fine Histor. jesuit c. ●1.  Hasenmullerus one of his own order, witnesseth. And this Doctrine of Traditions discovereth of what spirit they are, namely of a diabolical spirit: for 
c Diabolic. spiritus est extra Scripturarum Sacrarum authori●●tem divinum aliquid puta●e. Theoph. Alexan. i● 2. Paschal.  It is a diabolical 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 jesuites are 
d Quodlibet 3. art. 3.  Statists, Atheists, judasses. Others say, that their denomination from 
*  à luce lucus dictus, & ut homo est, b●mo pictus, si● à jesu jesuita.  jesus ita is a contrary, for they are more like Esavites, Gehezites, or jebusites. And I may say, the Devil is an invisible jesuite, & jesuites are visible Devils, & yet they willbe men of God.  
[Secondly, where is it found that all this counsel of God was ●ver yet written? or that S. Paul in this place doth not speak aswell of the unwritten word, as of the written word and counsel of God?]  
13. We find that S. Paul submitted all his doctrine to 
Reply.  be 
e Act. 17. 11.  tried by the Scriptures: that he preached nothing but what 
f ●. 2●. 22.  was written: and that making confession of his faith, he saith, 
g c. 24. 14.  I believe all things which are written, and if he had believed unwritten Traditions, he would have added, and I believe all the unwritten Traditions: but seeing he believed none of these, how can he speak of an unwritten word of God? The word of God is not like to a sick man's nuncupative will, of which some is written, & some is unwritten, only delivered by word of mouth: but it is a perfect will & testament, it needs not addition of things unwritten.  
[Thirdly by all Scripture the Apostle meaneth only the old 
Reply pag. 133  Testament. He than that is well seen in the old Testament alone, hath he knowledge of the whole counsel of God?]  
14. In the eight division of this Section, we have showed the contrary: but suppose the Apostles meaning is so, what doth it make for the jesuit? David had but a part of the old Testament to be his 
h Ps. 11 〈◊〉 ●4.  Counsellor; yet he confesseth, that it was so large that he could see 
i Vers. ●6.  no end of the perfection of it, that by it 
k Vers. 99  he had more understanding than all his teachers, and that by it he 
l Vers. 101.  refrained his foot from every evil way; thus by it alone he understood the whole counsel of God.  
[Again when the Apostle saith, All Scripture, the particle 
Reply.  All signifieth distributively every parcel of the Scripture: & not the whole Scripture together collectively: but our Adversary will not say, that every books of holy Scripture, yea every parcel of a book, or chapter, is able to instruct the minister of God's 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 sufficiency, for every parcel of every Chapter of Scripture hath not a mediate sufficiency itself to make us wise by sending us unto Christ, neither doth every parcel send us unto the Church from her to learn Traditions. 2. That of counsel written and unwritten, for every parcel of every Chapter doth not contain all the written counsel. 3. That of profitableness, and sufficiency, for every parcel of a Chapter is not profitable itself for those four uses, to teach, reprove, correct, and instruct. 4. That of the man of God, & a godly man; for every parcel is not profitable to enable a godly man to every good work. This is to grant us more than we desire, that every parcel of Scripture is profitable for these four uses; how much more than is the whole Canon of Scripture profitable unto the same? The words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all Scripture, are taken here for the whole body, or Canon of Scripture. In the same sense Athanasius useth the same words, when he saith: 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. in Syrup▪  All Scripture, or, the whole Scripture (translate it as you please) of us Christians is inspired of God: and then he addeth, and containeth certain books contained in a certain Canon. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Athanasius is taken for the whole Canon, and not for every parcel, for every parcel hath not certain books. Omnis, id est, tot●, is the usual note upon this place: but Estius is most plain, 
n Non id velle Apostolum, quod una qu●●que pars Scriptur●● sit utilis ●d ist● quatuor▪ 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 parcel of Scripture is profitable for these four, for this sense is manifestly false; but that these four profits are found in the whole Scripture.  
Hear the jesuite insultingly taxeth us for minching, mangling, and chopping of the Scripture, when himself is guilty of the same, of chopping the whole Scripture into several parcels of a book and of a Chapter.  
[Moreover he seemeth to infer a sufficiency where mention 
Reply p. 133.  is made only of a profitableness. All divine Scripture, saith S. Paul, is profitable to teach. Hence our Answerer deduceth, that nothing else is requisite to teach.]  
16. The jesuite dealeth not sincerely with his Answerer, when he not only seemeth to chop, but doth mangle this argument, as he did formerly the Scriptures. S. Paul saith, The man of God may be perfectly instructed to every good work 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 counsel of God) is bound to teach. S. Paul setteth forth at large the profitableness of the Scripture for four uses, to teach, to reprove, to correct, and to instruct: and showeth how fully, and sufficiently it doth these, even that the man of God may be perfectly instructed to every good work: But the jesuite repeating the words of S. Paul, diminisheth the profitableness of the Scripture, only accounting it profitable to teach: and explaineth this of sending us unto Christ, and Christ's sending us to his disciples, and the Disciples bidding as to hold fast unwritten Traditions. If this be all the profitableness of the Scripture, than there is little sufficiency in it: but this is not the profitableness of which the Apostle speaketh, for All Scripture, (that is, (as the jesuite expoundeth it) every parcel of a book and of a Chapter) doth not send us unto Christ, Christ unto his Disciples, and the Disciples unto unwritten Traditions. Neither doth the Answerer infer a sufficiency from a bare profitableness, the word Profitableness, or sufficiency 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 work, that we say is sufficient, Omne sufficiens est utile, this Proposition is most certain, 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 needs be sufficient in suo genere for that end, there needeth no unwritten word to be taught. Such a profitable thing is Godliness, that it is likewise sufficient; it is one of the instances which the jesuite giveth to prove, that the Scriptures are not sufficient, because they are said to be profitable.  
[Godliness, saith he, is profitable for all things, is it therefore so sufficient, that nothing else is to be sought for, neither meat, drink, sleep. etc.]  
The scope of the Apostle is to prove what is both profitable and sufficient for the obtaining of the promise, especially of the life eternal: can it be denied, that Godliness in suo genere is both profitable and sufficient for this? As for meat, drink, sleep, etc. they are helps of an other kind, they are needful for a godly man in regard of his weak nature to maintain his natural life, but not needful to perfect Godliness to attain eternal life. As Godliness is both profitable, & sufficient for that end, so are the Scriptures for the end, of which the Apostle speaketh, although helps of any other kind are required. The jesuite giveth an other instance; [Learning, saith he, is profitable to the knowledge of the truth, is it therefore sufficient?] I confess it is not; Is therefore the Scripture not sufficient, but only profitable, because some things are profitable, but not sufficient? I pray you in what mood, or figure is this Syllogism? 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, than it were sufficient, but it is not by it the man of God cannot be perfectly instructed to every good work.  
[Finally, you either ignorantly or wilfully pervert and 
Reply p. 134.  deprave the sonse and meaning of the Apostles words, when making him to say, that by the Scriptures the man of God may be perfectly instructed to every good work, you interpret this good work to be the ministry of God's word. But Paul's meaning was fare otherwise: to wit, that the Scriptures are profitable to teach, to reprove, to correct, and instruct in the way of righteousness, 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 work, not so much of preaching and teaching, as of justice and righteousness, wherein he was instructed out of the Scriptures.]  
17. For want of new shifts the jesuite is forced to return to his old shift: but we have 
* Divis. 12. of this Section.  already started him out of this hole; and shown, that by The man of God, the Apostle meaneth the Minister of God's word. But supposing this to be the Apostles meaning, That a godly man being instructed by others out of the Scriptures may be made perfeets in his godly life, and enabled to every good work. What need we more, or what need then is there of unwritten Traditions, if not only initiatively, but perfectly a godly life, & every good work may be learned out of the Scriptures? This contradicteth his former distinction of perfectly, & initiatively, & quite overthrows unwritten traditions, the great pillar of Popery: unless the jesuite hath this mental 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 works for the Priest, and an other for the Laiety.  
In the last place he cometh to his wrestling argument, as he termeth it, of which he seemeth to be as confident as if it were an invincible Armado: and yet with a blast it may be overthrown.  
[When you affirm that the written word alone is sufficient 
Reply pag. 134  for faith and salvation, you must mean either the entire Scripture wholly taken together: or some one part thereof only. If the former, than you have no sufficient rule of faith left you; forasmuch as many books of holy Scripture are lost and perished: as the 
* 3. King 4. 32.  Three thousand Parables, and the five thousand verses written by Solomon: 
* 1. Paralip. 29. 29.  The books of the Prophets Nathan and Gad: the books of Ahia: and the 
* ●. Paralip. 9 29.  vision of the Prophet Addo.]  
18. We mean as S. Paul meaneth, the whole canon of Scripture, or the entire Scripture wholly taken together; of which, if any part be lost, it being lost before S. Paul wrote this, yet the whole Scripture, of which he speaketh, remaineth still. We believe not that many books of holy Scripture are lost and perished, no nor any: as for that of Solomon the text doth not say that Solomon wrote, but that he 
* 1. King. 4. 32.  spoke three thousand Parables, and a thousand and five, not five thousand, Songs. It may be they were written, yet seeing the Proverbes contain 974. verses: Ecclesiastes 222: and the Canticles 116: in all 1312. verses: and many verses contain three, or four sayings, those things therefore may be contained in them. The books of Nathan, Gad, Ahia, and Addo, are supposed by 
p 〈◊〉 Semens'. Bibl. Sanct. l. a. Dorothens in Synopsi.  some to be parcels of the books of Samuel, Kings, and Chronicles; each of them writing the Acts and mowments of those Kings under whom they lived. All these may be lost, and yet not many books of holy Scripture lost, because those of Solomon, as it may be, were neither written, nor canonical: and those of Nathan, Gad, etc. were written, but not canonical. 
q 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 jesuite Sanctius (whose books this jesuite is not worthy to bear) saith. 
r Sanctius I●●olegom, in l. Reg.  These books of Nathan, ad, etc. were like Diaries, or an Ephemerideses in which the acts of their times were written: and he proveth at large, that The choice things in them were transcribed by the penmen of the Kings, and Chronicles, and that the remainder, which is lost, contained only leviora, things of little account. 
s Si canonici ejusmodi libri extitissent; ecclesia non fuisset depositi sibi traditi à Deo fidelis custos, juxta illud. 1. Tim. 6. oh Timoth. depositum custodi, etc. Salmeron. prolog. 9 ca●. 4  If these books, saith Salmeron, had been canonical, the Church had not been a faithful keeper of that which God committed to her, according to that: oh Timothy, keep that which is committed to thee. It cannot then stand with the care of the Church, which is Custes Rotulorum, the keeper of God's oracles, that any book of holy Scripture should be lost. 
t Staplet. Defence. occles. author. count. 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 be blamed if she should lose a book of Scripture, as if she should lose a Sacrament. But that we may wrestle the jesuite 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 entire, so that not one book of it is lost: but many volumes of unwritten Traditions are lost and perished; witness the five books which Egesippus wrote of the unwritten Traditions which the Apostles left unto the Church; the which the 
* Sect. 2.  jesuite allegeth against us. And the book written by Clemens Alexandrinus of the same subject: neither is the jesuite able to tell us what particular Traditions were contained in these books: with us therefore the rule of saith remaineth whole & entire, but part of their rule is lost and perished.  
And thus our Doctrine stands firm and sure, notwithstanding all the shifts and cunning windings of this jesuite, there is in the Church perfectio integralis of the whole volume of Scripture, not one book of it is lost: and there is in the Scripture perfectio finalis for the Church, not one point of faith, nor one good work is there, but it may be learned by the Scriptures. This one testimony of S. Paul I prefer before the testimony of any Father: yet because our Adversaries being convinced by the Scriptures, give out that the Fathers are theirs; (as the jews did, 
u joh. 8. 39  that Abraham is our Father) We will therefore be content to put ourselves to be tried by God, and the Country; not only by the Scriptures, but also by the Fathers, whose verdict is returned in the next Section.   

SECT. VI Wherein the jesuite produceth senseless exceptions against the jury 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 lie notoriously. You read this on the backside 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, we may easily judge how you will deal with the ancient Fathers, when you deal thus with our late writers. This is but a jesuitical 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 field these champions of the truth helping to bring down to the ground the Tower of Babel this sort of unwritten Traditions.  
2. Tertullian is the foreman of the jury, concerning whom the Answerer confesseth, That he was an earnest advocate for ritual Traditions unwritten, and for doctrinal Traditions written etc. In the opinion of the jesuite [this distinction of Ritual, and Doctrinal Traditions serveth to no purpose.] It serveth for the true stateing of this Question. It discovereth the jesuits' false stateing of this Question of Ritual Traditions only. And it showeth his folly in heaping up a number of Fathers defending ritual Traditions unwritten: for such are allowed in our Church. But why serveth it to no purpose? [Because both of them may be Apostolical: 
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 Ritual Ecclesiastical Traditions, to which you give the same credit and authority as to the written word? Can those be Apostolical? Or were they delivered to the Church by the Apostles? And although all Ritual 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 Cathedral voice. All that his Majesty saith is not to be regarded as his laws and statutes. The authority of things delivered may be different although they be delivered by the same authors: 
* Sect. 1. Devil. ●.  the intention of the deliverer or the dignity of the matter delivered may make the thing delivered more worthy of faith; for this is certain there may be a proposition believed 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 deal with Hermogenes the Heretic in a question concerning the faith, presseth him with Answer. the argument ab authoritate negatiuè. 
* 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 show that it is written. If it be not written, let him fear that w●e which is allotted to such as add, or take away.  
The jesuite painteth out an answer unto this, and coloureth it with false glosses, as if he had gotten some relics out of Hermogenes his painting shop. It would be too tedious to lay down all his words: but the sum is this.  
[First this is no thing against us, unless we should hold that 
Reply pag. 136.  all points of faith are to be proved by unwritten Tradition only, and none at all by Scripture. For what if he press the Heretic Hermogenes in one point with the argument ab authoritate negatiuè, must it follow that therefore he thought all points might be proved in the like manner? The boys of the Logic School do know, that an Inference universal is absurdly deduced from particular Premises.]  
Hath not the jesuite told us, 
* pag. 126.  They that deny unwritten Tradition can have no sure ground for their faith? The Pope's infallibility is the α, and ω, the formal reason, and only persuasive demonstration of a Papists faith: for although, materiale fidei, the thing which he believeth be a written Doctrine, yet firmale fiaei, or ratio credendi, the reason why he believeth it is, because the Pope saith it. He will not believe 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, unless the Church (that is the Pope) say it: and if he say it, it is believed, because Ipse dixit. Is not this an unwritten Tradition by which all points of faith must be proved? He that truly holdeth the Doctrine of the Roman Church must not believe any point of his faith, because he believeth the Pope hath decreed it aright in decreeing i● according to the Scriptures because it is in them contained: but he must believe 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 confess that in humane writings this argument ab authoritate negatiuè is not of sufficient force; because non omnia vidit Bernardus. Neither in the divine writ is it of force against Ritual Traditions: yet it is of sufficient force against him that holdeth any one point of faith to be unwritten, aswell as it is against him that holdeth all points of faith to be unwritten. Admit unwritten Traditions and then indeed the argument ab authoritate negatiuè 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 kind of argument, as in proving the glory of Christ to excel the glory of the Angels, because 
a Heb● 1. 5.  It was not said to any of the Angels, Thou art my s●nne, this day begat I thee. Seeing the Fathers make use of it, as 
b Iren. l. 1. c. 1.  Irenaeus, 
c Origen bo● 5. in Levit.  Orige●, 
d Hilar. in psal. 132.  Hillary, 
e August. count. li●er, Petil. l. 30 c. 6.  Augustine, 
f Hierom count. Helvid:  Hierome, and now Tertullian. Yea seeing our Adversaries themselves make use of it, as 
g Bellarm: l. 1: de Rom. Pont. c. 16.  Bellarmine, and the 
* Pag. 177.  jesuit; how then can this be true? that this kind of argument is of force only against them that hold all points of faith are to be proved by unwritten Tradition only, 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 universal proposition; That which is not written is not to be believed. As in this of Tertullian (in which the jesuite choppeth Logic, like one that may talk of Robin Ho●ds butts, and never shot in his Bow) In this, I say, the Boys of the Logic School will not say that the Premises are particular, for then Tertullian had no skill in Logic 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 Logic (if he have any) frame Tertullians' argument into a Syllogism true both in mood and figure, that we may see for our learning, whether the Premises willbe particular, and the Inference universal, and not rather contrary; the Premises universal 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 general medium. Whatsoever is unwritten is accursed. The Traditions which we oppose are unwritten. Therefore they are accursed.  
[Secondly, we confess when any thing is maintained contrary 
Reply p. 136.  to the express text of the Scripture, as we see in this error of Hermogenes, than the argument ab authoritate negative 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 expressly contrary to the second commandment; and the other expressly contrary to this text, 
h Math. 26. 27.  Drink y●e all of this. And if this answer be sound, that the argument ab authoritate negatiuè is only to be pressed against such things as are defended contrary to express Scripture, why then do the Fathers formerly named use it against such opinions as were defended not contrary to any express text of Scripture? Tertullian in his book De Coron● (out of which presently you shall hear the jesuite disputing) useth this kind of argument to prove, that a Christian may not we are a crown, or garland on his head as the heathen did, because the Scripture commandeth it not. And yet this is not contrary to any express text of Scripture. Why doth Cardinal Bellarmine use this kind of argument not only against us in the point of the Pope's supremacy, 
i Bellarm. de Ro●. Pont. l. 1. c. 16.  Because it was not said to any of the Apostles, but only unto Peter, Pasce oves meas. But also against the Greek Liturgies. 
k Bellarm: de ●u●● 21. l. 4. c. 13  Because many things in them are not commanded by the Lord? And why doth M. Malone himself use it against us, [
* Pag. 117.  Where do we read that Christ gave any commandment to his Disciples to write his Gospel? And where are we commanded to read i●?] Yet neither the writing of it, neither the reading of it is contrary to any express text of Scripture. Maintain what you will as a point of Salvation that is not contrary to the express text of the Scripture, yet if it be not written either expressly, or by firm consequence, in the Scripture, it is threatened with a w●e, and it may be condemned with this kind of argument; 
l Isa l. 1. 12.  who required this at your hands? not only direct murder expressly contrary to Scripture, but likewise pretended religion in burning children in the valley of Ben-hinn●●, is condemned by God himself, because 
m Iere●. 7. 31.  It is that which he commanded them not. Such things cross the perfection of Scripture, and are as bad as those things which cross 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 Heretic, against this which he wrote against an Heretic. 
Reply pag. 137   
[He telleth us that there be many points 
* Te●●●: de Coron● Militis.  which we d●● hold without any testimony of Scripture, only by the tittle of Tradition, defended by the patronage of Custom. And if thou demandest authority for these out of Scripture, thou shalt get none at all. Tradition shallbe assigned for the Author, use and custom for the conformer, and faith for the observer of them. by these examples than it shallbe confirmed that the use and observation of unwritten Tradition may be defended.] Unto this he addeth an observation of his own [Behold now how this place produced by our Answerer out of Tertullian against unwritten Traditions, maketh no more against the same, than it doth against Tertullian himself.]  
His observation is true; for Tertullia●s first writings being sound make against his latter works which were corrupt. This book de Corona was written by him after he became an Heretics; and if that be true which Hil a●y telleth of him, and of his writings; 
n Consequens error hujus hominis detraxit Scriptis probabilibus authoritatem. Hilas. in Math: can. 5.  The last ●●or of this man, took away the authority of his f●rmer probable writings. How little credit is then to be given unto this book, which he wrote in the depth of heresy? He● wrote it against the Christians, who held that it was better for a Christian to wear a Crown, or ga●land of flowers upon his head, as the heathen did, being commanded by the Emperor to do so; then in such an indifferent thing to oppose his authority, and thereby to incur his displeasure. Te●●ulliun held the contrary, and having no ground for his opinion in the Scriptures, he fled (as our Adversaries do) unto Tradition. And this made him extol unwritten Traditions, and to affirm that which here the jesuite allegeth. Thus he that formerly taxed the Heretics, that they were 
o Tertul. de ●●esur● C●●n●.  Lucifug● Scripturarum, may be taxed for the same. He that rejected any thing that could not be road in Scripture, now believeth many things without any testimony of Scripture. He that said, 
p Ni●il deside●amus ultra crede●● ho●●nim pri●● credi●●●, ●●●sse ultrà quod cr●dere debemus. Tertul de Prescript c. 8.  When we believe the Scripture, we desire to believe no more; for this we believe first, that there is no thing else for us to believe: Now receiveth unwritten Traditions into his belief. And therefore the jesuite saith well, [This of Tertulli●● maketh no ●ore against unwritten Traditions, than it doth against Tertullian himself.] His former writings being Orthodoxal make against his latter which were heretical; and so they do 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 unhandsome bob unto our Answerer when ●e is not ashamed to declare him for an Advocate of unwritten Ritual Traditions only.]  
That Tertullian defendeth only unwritten Ritual Traditions is a thing most manifest by the particulars which he nameth; as, To be thrice dip● in Baptism: after to ●st● a little ●ilke and honey mixed together: than not to ●us● the body of the party baptised for a week after: ●ot i● f●s● upon sundays: and to cross ourselves upon every occasion. And if thou demandest 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 doctrinal Traditions, and points of faith, why then do not you use them? why is aspersion used in stead of immers●●n● why is the party baptised w● sh●d e●e the week be out? why do you fast on sundays? And why do you cross yourselves so little? His jest is spoiled, and the bobb● put upon himself: he promised to 
* pag. 135.  Confirm it by the testimony of this Fathers, that ●e allowed Doctrinal Traditions unwritten. And yet he bringeth him in as an Adv●cat● of Ritual Traditions only; 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 becometh him better: such peddling Merchant's stand in need of dark shops to ●ell their naughty 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 do r●●aine, which the holy Scripture do ●● not determine, ●o other third Scripture ought ●● be received fo●●●o authori●e any knowledge, but that which remaineth we must commit to the fire, that is, we must reserve it unto God. For in this present world God would not have us to know all things.  
3. In these words origan taketh ●he shm● oath which his foreman took. But the Iesuit● cannot s●e the wood for trees, ●e cannot see how these particulars are applied. And therefore he telleth us a tale of [A Painter so unskilful in his Art, that having p●inted the images of several creatur●●, he wa● accustomed to write under every one, what they ware: a●, this is ●●●erse, this is a d●gg●. etc.] Sr I need not write under, that you are a Cocks: etc. to tell such a tale of a Cock, and a Bull. Like Painter, like Replyer, in wishing that th●● example had been followed. He that cannot s●● how this maketh against unwritten Traditions is as senseless as the Painter's 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 help of unwritten Traditions, unto which the holy Scripture d●th expressly send, and direct us.]  
It is in vain 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 learn 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 Ritual Traditions unwritten, or the explanation of Doctrinal Traditions written in the Scripture. And suppose the two Testaments did send us unto Doctrinal 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 
q Prov. 6. 6.  send us unto the Pismire. And to say, that all things may be required, and discussed in the two testaments, [Because they send us fo● help unto unwritten Traditions.] Is as if I should say, The gold that is acquired, and refined in the Indieses may be acquired, and refined in Spain●; because Spain sendeth for gold unto the Indieses. The gold, saith 
r 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 appear never so glorious unto some) is not holy. Unwritten Traditions are not in Scripture; and therefore (though they be glorious things in your eyes) they are not holy. That of Origen, which the jesuite allegeth 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 Heresy of Noetus. There is one God, whom we do not otherwise 
Answer.  acknowledge but out of the holy Scriptures. For as he that would profess the wisdom of this world, cannot otherwise attain hereunto unless he read the doctrine of the Philosophers: s● whosoever of us will exercise piety towards God, cannot learn this elsewhere, but out of the holy Scriptures. etc.  
[All this runneth upon the same strain with that which 
Reply pag. 13●  you even now produced out of Origen: and therefore as you repeat the same, so we return you the same Answer. And withal we desire you with this holy Martyr to understand whatsoever the Scriptures do teach. For they teach you to hold 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 unwritten 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 than the former, but threadbare, and worn out at the elbows) I need not again confute it. It cannot fit with the words of this holy Martyr; for as it were ridiculous to say, The wisdom of this world may be attained unto by reading the doctrine of the Philosophers: & then to interpret this, Not immediately by reading their writings; but mediately 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 immediately out of the Scriptures themselves; but mediately by going to the Church. Yea it is more absurd, because the writings of the Philosophers are not so well able to make a man wise for the world, as the Scriptures are to make a man wise unto salvation. The scriptures teach us to ●●ld such traditions 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. 
s jen ●3. 16.  Thus saith the Lord of hosts, Harken not unto the words of the Prophets that prophesy unto you, and teach you vanity▪ they speak the vision of their own 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 Heretics, 
t Iren. l. 3. c. 2.  That truth cannot be found out of the Scriptures by them that are ignorant of Traditions. And yet the jesuite painteth this likewise with false colours, answering,  
[First the Scriptures discover this truth, That we must 
Reply p. 139.  ●old fast unwritten Traditions.]  
We have oft discovered this to be an untruth: and for the better discovery of it we will observe one thing more from the force of the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Athanasius useth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a mediate sufficiency, as if the Scriptures were sufficient for the discovery of truth, because they send us to the Church: nor such a sufficiency as needeth any other help, as if the Scriptures were sufficient for the discovery of truth, by having the help of unwritten Traditions joined with them: but as Lambine in his notes upon Aristotle's Ethics observeth, 
u Plur●bus ver●●is haec vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui nulla respondet Latina est de claranda. Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is qui ●●s bonis contentur, satisque copiosè instructus est, quique nullas externas opes desiderat. Lamb. in Arislot. Ethic. ●●. c. 7.  This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expressed by more words, for there is no one Latin word that can fully declare it. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, con●ent with his own 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 Kingdom, of which Theophylact saith, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl in joh. 18.  It is sufficient, and needeth nothing. Such than is the fullness, and the self-sufficiency of the holy Scripture, that it hath store in itself, it is fully furnished, yea so abundantly, that it needeth not the help of unwritten Traditions to discover any truth.  
[Athanasius here speaketh not of all Truth, but of Two special 
Reply p. 130.  points of faith only, to wit. That Idols are not Gods, and that Christ is the only true God: concerning which two articles, he wrote th●se two books to Maearius. And for the discovery of those two points, the holy Father saith, that the Scriptures are sufficient.]  
As in these two books 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 soul, etc. And in the second, of Christ's manhood, his incarnation, death, resurrection etc.) So here he speaketh not only of those two points, but of all truth in general, that The Scriptures are sufficient for the discovery of truth. And therefore in his Tractate of Christ's incarnation, he taxeth them of great i●●desti● which speak● the ●hings which are no● written.  
[Athanasius in that pla●e maketh mention, not only of the 
Reply p. 13●.  holy Scriptures, but also of the books of holy Fathers: and to both doth he attribute this sufficiency, forasmuch as a man by reading of those books 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 he maketh mention of the books of the Fathers, yet he never intended to impart any part of this sufficiency unto them, or to make them equal with Scripture, as you do with Traditions: but he declareth that they are good commentaries, or helps for the understanding of the holy Scriptures. His words are these, There are also many books of the holy Fathers, in which if a ●an employ himself, he may in some sort attain unto the interpretution of the Scripture. It is one thing to say, that by reading of the books of the Fathers a man may in some sort attain unto the interpretation of Scripture, & an other to teach that the books of the Fathers are to be compared with the Scripture. If the jesuit would say no more of unwritten Traditions, than Athanasius saith of the books of the Fathers, than the controversy were ended; for you see he brings not the commentary into the Text, but distinguisheth between the commentary & the Text: you make no difference between the one & the other, but make the interpretation 
Pag. 124.  as authentical as the Text, even as S. john's Gospel. He attributeth unto the scriptures the sufficiency to discover all truth to be learned, & to the Fathers the interpretation 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. Unwritten Traditions are not therefore 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.  beat them down with the authority of the Church, & of unwritten Traditions. Yea he thought it 
* Athanas. Epist. ad Epicte●.  sufficient for their confutation, to tell them without any more ado, that their Doctrine was not agreeable to that of the Catholick● Church, nor yet was held by the Fathers of former ages.]  
I think 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 truths, whereof one was this, That Christ is truly God. Did not the Arian● deny this article of faith? And yet now you tell us, That the Arians could not be everthrowne but only 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 he saith, The f●●th confirmed in the Nicen Council (at which he was present) according to the Scriptures, was sufficient to beat down the Arian Heresy. And in an other place he declareth his mind, saying: 
y Athanas in Exhort. ad monach.  Let us think that the well ordered Canon is sufficient to attain the knowledge of God. And not only 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 Wiseacres tell me in your wisdom; If this holy Father had only used the Tradition of the Church, and not the authority of the Scriptures, to beat down the Arian Heresy, would it follow, that he could not beat it down by the Scriptures? Doth the use of one means 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 doctrine, therefore saith this holy Father it is sufficient to tell them etc. so we think it sufficient for confutation of unwritten Doctrines, to tell you, This Doctrine is not agreeable to that of the Catholic Church, nor yet was held by the Fathers of former ages; so fare are we from condemning the Doctrine of the Catholic Church, that by it we condemn this new Doctrine of unwritten Traditions.  
[Again, 
* Idem de decret. Synod. Nic. count. ●useb.  Let the Arians answer me if they can, where do 
Reply p. ●4●.  they fiade in the Scriptures this solemn word, & by what reason do 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 confess with Athanasius, that the words unbegotten, or coessential, are no● written. but yet the Doctrine signified by these words (as we have 
* Sect. 4. Divis. 1●.  formerly showed) 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 answer for us. 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas Epistol. de Senten. Dionies con. Aria●.  Although I cannot find that word in the Scriptures, yet gathering the Doctrine ou● of the Scriptures, I know, that he that is the Son, and the Word, cannot be of an other substance than the Father.  
[Lastly, 
* Idem in Epist. ad ubique Orthodox.  The constitutions of the Church, saith he, are no novelties lately brought in: but they were delivered by our first Fathers. Neither did our Faith now begin, but it descended from our Lord by his Disciples unto us.]  
When the Arian persecution was so hot against the Catholics, as that Athanasius was thrust out of his Bishopric, and an Arian by Simony purchased it, than this holy Father wrote this Epistle. This made him complain 
Reply p. 140.  that the Constitutions of the Church were overthrown, and a new faith set up by these Intruders. What doth this make for unwritten Traditions? If it be, because the Church hath Constitutions; we grant 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, we grant this likewise: but what is this? Even the form of wholesome Doctrine contained in the Scriptures, as it was taught first by the Disciples of our Lord, and after preached viuâ voce by the Church. We 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 we deny that the Church in after ages had any power to coin 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 coined many new Articles of faith. What will you say for your Ecclesiastical 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 we find not in the 
Answer.  Scriptures, how can we use them? And again: 
* Idem in virgin. instit. c. 11.  I read that he is the first, I read that he is not the second, they who say he is the second, let them show 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 & merry jests in their speech as the Philosophers do 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 condemn unwritten Traditions, but disalloweth only jests and light talk in Ecclesiastical persons, whose speech ought to be grave.]  
6. If their light talk be condemned, how then can railing accusations and slanderous speeches (against him that wrote so gravely against you) beseem a man of your coat? The condemning of merry jests, I confess, doth not condemn unwritten Traditions: but the medium or argument which S. Ambrose useth against merry jests, is as powerful against unwritten Traditions. Thus his argument is framed. Whatsoever we find 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 only merry jests: but also whatsoever is not written in the Scriptures. And if in the things of least moment, as in the form of words, he would not have Ecclesiastical persons go beyond the limits of the Scripture, how much more is it unlawful for them to pass the same bounds in the things of greatest moment, as in points of faith, and doctrines of salvation?  
Unto the other sentence of S. Ambrose he returneth his Answer in these words.  
[We read that unwritten Traditions ought to be received, 
Reply p. 141.  we read that they ought not to be rejected, they that say they ought to be rejected, let them show it by reading.]  
This counterfeit answer is a silly shift. It is not the voice of jacob, but of Esau. He still flieth from the Fathers unto Scripture (at which weapon he hath already received the foil) 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 Emperor for desiring the faith to be ordered only 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 learn them of her.]  
7. A jesuites affirmation is no confirmation; I confess you have oft told us so, and we see that it is your only answer in all your distresses: but if you did swear it as oft as you tell it, we would not believe 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 only a nominal agreement; but a real difference; as between Simon Peter, and Simon Magus: judas the Apostle, and judas the Traitor.  
S. Basil, 
* Basil ho. 29 advers. calumn. S. Trinit.  Believe those things which are written; the 
Answer.  things which are not written, seek not.  
[S. Basil disputed against the Arian Heresy, which denied the Godhead of Christ jesus: concerning this, saith he, Bele●ve 
Reply pag. 141  those things which are written, the things which are not written, seek not. That is, seek not in what manner the Son was begotten of his Father. Dost thou believe that he was begotten? Seek not, how? Where we see that he speaketh only of such things as concern the manner, how the Son was begotten of the eternal Father. How can you apply this against Tradition? Do 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 Son 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 Son was begotten of the Father, saith concerning it. The things which are not written seek not. Yet we may well apply this against unwritten Traditions. He that believeth unwritten doctrines will never say, seek not those things which are not written. But if any man were too curious in searching after secret things, he would add this. seek not those things which are not written, nor taught by unwritten Traditions. Neither would any man rest satisfied with this answer if he did believe unwritten Traditions; but he might reply, why should I not seek after this though it be not written? May not this, aswell as many other mysteries, be taught by unwritten Tradition? The jesuite 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.  alleged this text to prove the same, In the beginning was the word. Yea not remembering his own exposition, That S. Basil speaking of the manner how the Son was begotten saith, seek 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 coeternal with the Father) that it cannot be found written. We know the manner is not written how the Son was begotten of the Father; we are not able to comprehend that unspeakable generation: neither is the manner of it a point of faith. But that the Son was begotten of the Father, and that he is coeternal with the Father, this is a point of faith, and written in the Scriptures. 
a Basil de fide,  The Scripture doth contain all the knowledge 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 jesuite doubteth of that book, which we can prove to be S. Basils': but seeing upon better consideration he accepteth of the book we will spare that labour, and hear 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 Apostolical Tradition unwritten, was not absolutely and altogether out of the holy Scriptures, no more than what the Ambassador (having letters of credence from the King) doth deliver, is out of the said letters Royal, but is virtually and mediately contained therein.]  
We dispute not against Apostolical Traditions; prove yours to be Apostolical and we will receive them. Is it not strange, that this distinction of containing things ●●diately, and immediately should be sufficient to answer 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 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil de virtut. Psal. in Prolo. ad Psal.  An Apothecary's shop wherein all souls may be cured, and from which every man may take a medicine to heal his disease. Now as it is absurd to say, This Apothecary's shop containeth all medicines for all diseases, because it is written on the shop door, Go to such a place for them: so it is a senseless thing to say, the Scripture containeth all medicines for the Soul, because it sendeth to an other for them. That of the Ambassadors letters of credence is already 
* Sect 5. Diu. 3  answered. And so is that of S. 
* Sect. ●. Diu. 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 
Answer.  etc. And that it is the property of a faithful man, to be fully persuaded 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 add any thing thereunto. For if whatsoever is not of faith be sin, as the Apostle saith, and faith is by hearing, and hearing by the word of God: than whatsoever is without the holy Scripture, being not of faith, must needs be sin.  
These two testimonies the jesuite 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 only the truth must be acknowledged, wherein the seal of the Scriptures testimony is to be seen. 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 believe, because we read it: that Mary did marry after she was delivered we believe not, because we read it not. With those of Theodoret, 
* Theodor, dial. 2.  I am not so bold, as to affirm any thing that the Scripture hath passed in silence. 
* Idem in Exod. quaest. 26  It is an idle and a senseless thing, to seek those things that are passed in silence. These the jesuite passeth not over in silence: but as he is idle and senseless in seeking after unwritten things: so he maketh an idle and senseless answer in defence of things unwritten.  
[These Fathers did always suppose holy Traditions to be 
Reply p. 143.  virtually contuined in the Scripture, howsoever they be not plainly expressed in the same.]  
We believe the same, that there are many holy doctrines (which are holy Traditions) which are not plainly expressed word for word in the Scriptures; and yet we call them doctrinal Traditions written, because they are virtually contained in the Scriptures, and by sound inference deduced from them. But this maketh nothing for Popish Traditions; they are not holy, but profane: not written, but unwritten: not plainly 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 avoid any argument were it never so evident; the jesuite goeth beyond him, for with this one distinction only 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 judgement of an understanding Reader.  
10. And now the jesuite contrary to the duty of the Defendant becometh the Assailant, huddling together a confused number of testimonies for unwritten Traditions out of the Fathers. But that nothing may scape us without due examination, we willbe content once more to run the wild-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, alleged that it was no where written in the Scripture. To that we answer 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, than I pray you, among the rest, let this also be received. For truly I hold it to be Apostolical doctrine to adhere also unto unwritten Traditions. Amongst which, this which we now have in hand is not the meanest: for as much as they who in the beginning did govern all, delivered it unto those that came after them, and so by use in process of time, and by continual custom it hath now taken strong r●●ting. etc.]  
The jesuite doubted of that Treatise of Basil de fide; there is more cause to doubt of this book 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, 
c 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 passed. Yet the true Basil and Meletius were Co●t●ne●; S. Basil wrote four 
d Basil: epist: 56, 57 58. 59  Epistles unto him. Yea S. Basil died three years before; for Basil died an. 378. and Meletius died an. 381. as 
e 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 form of words itself. This doctrine, The Holy Ghost is to be worshipped as God, is no unwritten Tradition; 
f Basil c. 25.  It is agreeable to that which is written in other words. saith S. Basil. And he proveth it by the descension of the 
g Idem c. 29.  Holy Ghost upon Christ in his baptism. The form of words of which he disputeth, is this; Glory be to the Father, and to the Son, with the holy Ghost. The question between him and the Heretics was about the syllable Cum, whether it were lawful to say, Cum spiritu sanct●, and not rather In spiritu sanct●? And in proof of the lawfulness of this form of words he affirmeth this, which the jesuite allegeth, proving it to be lawful, though it be not written expressly in Scripture, as many other rites, and customs of the Church are observed though they be not written. This Tradition we willingly admit, and desire most reverendly to use it in the liturgy 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 Ritual Traditions.  
[Listen a little more, and you shall hear 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 equal foree unto Godliness: neither can any man, that hath the least sight in the things of the Church, contradict any of these. For if we go about to reject such customs as are not delivered by writing, accounting them to be of little force, we shall unawares damnage the Gospel very much, and bring the preaching thereof unto a bare name of words. Neither are we content with such things only, as the Apostles or the Gospel doth express, but we say many things both before consecration, and after, of great avail for that Mystery, which we have received by Tradition without writing.]  
What a Bullhead is this? to confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Constitutions, and Doctrines, as if they were the same, whereas they differ very much. S. Basil in the subsequent words distinguisheth them, saying; 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ibid.  Constitution is one thing, Doctrine is another thing. Constitutions are the rit●● customs, decrees, or ceremonies of the Church, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated a 
i Luc. ●. 1.  d●cre●: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k ●phes. ●. 15●  ordinances. Doctrines are the points of salvation, perpetual and not changeable, as the Ceremonies are. And in the very words alleged S. Basil distinguisheth them, for he saith not, Unwritten Traditions are Gospel; but If we reject them, and account them of no force, we may damnage the Gospel, and bring Preaching to a bare name. We should soon see this, if there were no Ecclesiastical orders. What kind 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 Babel of confusion, Quot capita, tot placita. The jesuite in favour of his cause corruptly translath S. Basil in this manner. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  The Doctrines and Institutions which are preached in the Church, some of them we 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) we 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 cross: praying towards the East: standing in prayer between Easter and Pentecost: thri●e dipping of the party baptised: a certain form of prayer both before, and after consecration) These, we confess, are not written, but they all are Ritual Traditions, and belong not to our controversy. The Doctrines (of which we dispute) are taken out of the written word; this is the doctrine of S. Ba●il, to which we subscribe. There is one thing in that of S. Ba●il which he uttered unadvisedly, That both the Institutions and Doctrines had equal force unto Godliness. But we must consider, that S. Ba●il being in the heat of disputation in defence of these orders of the Church spoke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but after being in more cool blood he speaketh like himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for having showed that some things are given by word of mouth, he showeth that those were not necessary things, saying; 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Idem in R●●ul. contract. can. 1.  Concerning th●se things which are given without writings the Apostle Paul hath given ●● this rule. All things are lawful, but all things are not expedient. We deny not the lawful use of Ecclesiastical ordinances: but that they should be so expedient, as to be of equal force unto Godliness with the written Doctrines, this is denied not only by us, but even by the wisest Papists themselves. And in the practice of the Roman Church many of the unwritten constitutions, of which Basil speaketh, are not observed; as, 
m Durand: de ritib. Eccl. l. 1. cap. 3.  praying standing to the East; and 
n Catech: Rom. de Baptis.  The thrice dipping of the party baptised. This omission 
o 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 equal force unto Godliness.  
[At last S. Ba●il concludeth thus. 
* Idem ibid.,  The day would, fail 
Reply p. 144.  me, if I should take upon me to number up all the unwritten mysteries of the Church. I ommit the rest. Only I demand in what written word have we the very profession of our faith, to bel●eve in the Father, and the Son, and the Holy Ghost?]  
As for the rest we have answered. And for the profession of our faith we profess this faith, that all the points of faith contained in the Creed are taught us in the Scriptures. It is the confession of the jesuite in another 
* Pag. 146.  place [As for example, the Creed the Scripture declareth plain enough.] Unto whose confession I might add that of Cyrill, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cyril. Catech. 5●.  The choice things of the whole Scripture being knit together make up the form of our creed. And that of S. Augustine, 
q Aug. l. 1. ad Catechum: de Symbol.  The words of the Symbols 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 mean 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 years of discretion: (as we require in confirmation) or else the whole frame, Syntaxe, and form of words, as they are k●it together in the Creed. And this, we confess, is not written verbatim altogether in any one part of Scripture, but it is taken out of divers parts of Scripture, and collected into one form 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 spiritual 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 spiritual gift S. Paul meaneth, he declareth in the next verse, 
r Rom. 1. 12.  That is, that I may be comforted together with you, by our mutual faith. Comfort was that spiritual 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 mutual speech and conference. It was not to teach any unknown 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 
s 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 be 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 faithful 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 testimonies 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 doctrinal; for he commendeth 
t 〈…〉 in 1. Ti●. 3.  Consta●tine his good admonitions given to the Council of Nice, (amongst which Theod●ret relateth this for one) 
u Theod●r. l. 1. cap. 7.  Consult only with the Scriptures, which do fully instruct ●● in such things. Other things, such as were Ritual, might be commended without writing. Neither doth E●s●bius say, That such things were delivered to the Faithful without writing: 
* Illis autem qui animas adhuc affectibus obnoxias gerebant, curationisque indigentes, tradidisse, quae ijs con●enire a●bitrabantur, idque partim 〈◊〉, partim sine literis. Euseb. ibid.  But unto those, whose souls 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 carried away with the storm of their affections, how can they be unwritten Traditions.? For according to your Doctrine, unwritten Traditions, by reason of the dignity 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 faithful. It is true, that the faith was delivered by the Apostles in a divers manner according to the capacity of their hearers; Sometimes more accurately, and sometimes more plainly; Sometimes more briefly, and sometimes more fully: but the same points of faith were still delivered unto all, both by writing and without writing.  
The jesuite in favour of his cause; falsely translateth that other testimony of Eusebius. Thus it is to be englished; 
* Ecclesia ex divinis Scriptures testimony, 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, than 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 proof is not always to be compared with the thing proved. In this present controversy (as in all others) we make use of the writings of the Fathers, and of other helps; yet we give the honour of the day unto the Scriptures, they must make the onset; they are infallible, and are sufficient for the final determination of all questions of faith. yet the field being fought, and the enemy vanquished, ex superabundanti, we make use of the Tradition of the Church, of the writings of the Fathers, and of other helps 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 Coessential, or Consubstantial 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 we dispute not against unwritten words, but against unwritten Doctrines. And though these words, Unbegotten, Coessential, etc. are not written, yet the Doctrine signified by them is written in other words, as we 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 God's word, by which (we confess) God teacheth us, and not by writing only. This only 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 jesuite playeth ●ack on both sides, now against he leaveth his assailing us by the Fathers, and returneth again to answer the Fathers objected against him, like a tired lade he 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 again, That which the holy Scripture hath not said, by what means should we 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 always unwritten Traditions.]  
14. Surely the Seas made his brains addle, he went fare to suck 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 always 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 darkness. This is as good nonsense, as the Roman Catholic 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 certain Treasure, lay hold on such actions as are acceptable unto God.] Call you this an evident proof? It is an evident proof that your assertion is false, seeing you can bring no better a proof 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 usual with the Fathers, as truth is with the jesuite.  
In Theodoret we meet with these kind of speeches. 
* Theodor. dialog. 1.  By the 
Answer.  Scripture alone am I persuaded: 
* Idem in Genes. q 45.  we ought not to seek those things which are passed in silence; but rest in the things which are written.  
[Unwritten Traditions are not passed in silence by the 
Reply pag. 145.  Scripture, neither ●ought you to gainsay them, if you willbe persuaded by the Scripture. And truly we may not doubt of the meaning of Theodoret, if we note well what he recordeth in his History: to wit, that the Fathers of the Nicen Council condemned the Arians by unwritten Tradition.]  
15. As unwritten Traditions are not Scripture, so they are not contained in Scripture. I confess the Scripture doth not pass them in silence, no more than it doth Iuda●, but it is to condemn them. The Scripture doth contain some Traditions, such are written Traditions; and such was the Tradition established in the Council of Nice, against which the Arians disputed. This jesuite hath gathered his basket of scraps from Bellarmine's full table, out of whom he 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 books read it, by written words) piously understood they were condemned. It is not material how we read 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 Coessential, or Consubstantial; 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 appear. Athanasius was one of the Nic●n● Council, and the words cited out of Theodoret, are taken out of 
* Athanas in Epistol. ad Afros.  Athanasius, and yet the jesuite 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 words being unwritten, and yet the doctrine written. Theodoret in the same Chapter cited by the jesuite addeth this out of Athanasi●●, that they of that famous Council, Gathered testimonies out of the Scriptures, and by them condemned the Arians. Add unto this the grave oration which the great & learned Emperor Cons●antine made in that Council, in which he concludeth with this exhortation, unto which they all yielded, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 plainly laid down in the Scriptures, all those things are found which appertain to faith and direction of life.  
[Can you infer therefore that Traditions are not necessary? 
Answer.  and may you not infer also that therefore your Doctrines deduced by sound inferences are as needless? S. Augustine speaketh in this place not of all and every point in particular; but only of such points as are generally necessary for every one to know, as the Creed, the ten Commandments, and the like.]  
16. Unwritten Traditions and sound inferences differ as much as truth and error; sound Inferences are plainly, though not expressly word for word contained in the Scriptures: but for unwritten Traditions there is neither plain nor express warrant in them. You declare S. Augustine's meaning contrary to his mind; he speaketh of all things, you of some things appertaining to all persons: he speaketh of the Scripture, that in some places it is plain, 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 plain places all things that appertain to faith are l●ide down, you say, all plain points of faith are laid down in Scripture. Is there not a plain difference between your interpretation, and S. Augustine's text? We know that there are some things necessary, & some things not necessary to be known. Whosoever will be saved, saith Athanasius in his Creed (which is sung in your Church) it is necessary that he hold the Cutholicks faith. Other things there are which are not necessary. 
y Athanas. ad. Scrap.  We must know that God i●, and that be is a rewarder: but how, we need not know, saith the same Father. And S. Augustine (writing of the Question, how the soul becometh tainted with originals sinne) saith, 
z Credo eti●m divinorum ●loq●oru● claris●im● authorit●● esset, si ●o●o ill●● sine dispendio promise saluti● ignorare ●on poss●●. August. l. ●. de peccat. merit. c. ultimo  I believe that the Scriptur●● would likewise declare this plainly, if it were a thing of which a man could not be ignorant without the less of salva●i●●. But this doctrine was never known to S. Augustine, neither do we receive it, That there should be paints of faith which are necessary for all, and those should be contained in the Scriptures; and that there are points of faith not necessary for all, but only for some, and those should not be laid down in the Scripture. 
a ●phes. 4. 5:  There is one Lord, one faith, one baptism. As one Lord of Priest and people, and one baptism 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 Catholic, if the same faith be not necessary for all? his only answer must be this, That unwritten Traditions are no part of the Catholic faith, & that they are not generally necessary for all to know, if they were they would be found among those things which are plainly laid down in Scripture. 
b una 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 believed of all the faithful; and therefore it is ●alled Catholick●. There is no specifical, but only a gradual difference between 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 work. This answer of the jesuite is not unlike that answer made by a Chaplia of B●shop B●●ners, unto the Martyr Hawks, 
c Fox his Acts. pag. 1586.  That the Scriptures are sufficient for salvation, but not for instruction. And I answer as the Martyr did, God send ●e the salvation, and you the instruction. If in the things plainly laid down in Scripture all things are found which are generally necessary for every one to know; why then do you teach, That it is not found in Scripture, that the 
* pag. 116▪ pag. 118.  Father is unbegotten: that the S●nne is ●onsubst an●iall with the Father; and that the Holy Guest is to be ●●●red and worshipped ●● 
pag. 143.  God: Are not these things generally necessary for all to know?  
Again, 
* 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 sayings 
Reply p. 14●.  of S. Augustine, seeing you bring them to so little purpose: for S. Augustine was so fare from thinking the Traditions of the Church to be without Scripture, that he assu●eth ●● to ●● 〈◊〉 ●●try truth of Scripture, when we do that which ●● pleasing to the Church.]  
17. It is true, our meaning is not to ●urt you, but to 〈◊〉 your madness, if it may be healed; if not, it is to little purpose for your benefit. It is no wonder to see this ●●ly jesuite wander in a ●●ud, embracing a cloud in stead of ●nno, following after an Igui● fat●u● for the light of God's Word, forsaking the beaten path of God's Commandments, to follow the doubtful tract of humane Traditions, not refusing those things which are not written.  
It is the duty of the Church to teach no unwritten doctrinal Traditions, but only to teach such Doctrines as the Scripture teacheth her: and as long as the Church performeth her duty, so long the Scripture willeth us to hear her. But what if any Church (though once never so famous) fail in her duty, and hold untruths against the Scripture, do we then hold the truth of the Scripture when we do that which now pleaseth such a Church? In this thing, saith S. Augustine, we hold the tr●eth of the Scripture, when we do that which now pleaseth the universal 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 rebaptisation established by the Church out of the Scripture. He saith, which now pleas●th; he saith not, which Always pleas●th the Church. S. Augustine speaketh of the Universal Church; but the jesuite 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 be done toward mankind, and have delivered unto us all those things also which we see, and do deliver unto our posterity, 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 break off his sp●●●h, but proceedeth 
Reply p. 147.  to declare that be treated only of Prophecies, and Predictions, which are all fulfilled according as they are laid down in the Scriptures. And could you wrong S. Augustine so unconscionably, as to teach, that has therefore allowed ●● thing to appertain 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. Augustine's words, Th●se things which our A●●cestors in times past have mantianed to be done toward mankind, may be understood of Prophecies and Predictions: but the latter part, All th●se things also which we see and do declare unto our posterity etc. can by no means be so understood; for S. Augustine was no Prophet, neither are we 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 own, yet how can we say, The Scripture hath not passed them in silence? We hate those Anabaptistical Revelations, and all your Papistical Traditions; & we desire to follow the practice 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, & gross dunsery of an ignorant jesuite in answering of the Fathers, who (for all his tampering with them) will not be persuaded to alter their verdict; but find him, and all such Tradition-mongers, guilty of treason, for coining new Articles of faith, such as have not the seal of the living God, namely the authority of holy Scripture to make them current in the Church. And as the petty jury have given their verdict against them, so the grand jury (consisting of 318. Fathers in the first general Council of Nice) have condemned them, for in the name of all the rest E●sehi●● Pamphili delivereth this; 
d Gela●. Cy●icon: Act. Conc. Nic: part. 2 d●. c. 19 as it is cited by the most learned Answerer in his reprinted Answer.  The things that are not written, neither think upon, nor inquire after.  
The jesuite, knowing full well that his answer to the testimonies of the Fathers will not give content to an indifferent Reader, (for the truth is they are ●nanswerable) leaveth again his answering, and observing no order or method, but only heaping up a number of Say, he betaketh himself again 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 heap a number of sayings here together.  
20. If by the world you mean (as you do by the Church) the Roman universal world, I doubt not but you may have witnesses enough to swear it: but what need we witnesss when we may hear himself speak? You promise an heap, and a number of his sayings; but I believe by the time that we have sisted your heap, and cast up your number, we shall find nothing in your heap but chaff, and in your number only Ciphers. And I hope every judicious Reader will prefer those three direct testimonies objected against you before your Bakers dozen 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●. ●  formerly answered, and answer so again, though this form of words, God the Father is unbegotten, 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 Donatists [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 Council, it is believed to be a Tradition of the Apostles.] This is likewise 
* Sect. 2. Diu. ●.  formerly answered, and so we answer again, that many things are not found expressly 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 expressly written. As for example, Whether Children shallbe baptised or no? Or whether the baptised by Heretics shallbe rebaptised or no? We read no express commandment, nor evident practice 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 Donatists. 
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 God's people, and the 〈◊〉 of our A●●●est●r● are to be held for a law.] In this he disputeth of the rites, customs, or constitutions of the Church, and specially of the saturdays fast; concerning which in the same Epistle ●e giveth this advice. Let the ●aith of the universal Church ●● one, although the unity of faith be ●●●nded upon with divers 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 divers: they are not of faith, but attend upon faith. So that they are to be held for 〈◊〉, yet not for the law of faith, which is of divine ●ight, universal, 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 kind, and bindeth not all like the by-l●wes of a Corporation.  
The fourth testimony which he citeth out of Augustine I find it in his 118. Epistle, and it is 
* Sect 2. Diu. 6.  formerly answered. [
* Aug: ad Inquisit. la●●a●: l. 1. c. 1;  All those things which we hold without writing, only by unwritten Tradition, were commended, and ordained, either by the Apostles themselves, or by general Counsels.] All such things are not Doctrinal, but Ritual Traditions: not points of faith, but orders and constitutions for the Church. This appeareth both by the words alleged, and by the subsequent words in the same Epistle. We see in the words alleged S. Augustine cannot well tell upon whom to father such things; but he leaveth it doubtful: it may be they were from the Apostles, and it may be they were ordained first of all by general Co●●●lls. But all points of faith are elder than the eldest Council. The jesuite himself telleth us out of A●hanasius, 
* Pag. 140.  It is not nowadays that our faith received its beginning, but it is derived from the Lord himself. And Athanasius himself was one of the first general Council. That of Gerson i● most c●rtaine, 
c Nec Papa, ne● generale Concilium potest facere aliquid esse de side, quod antè, non ●u●t. Gerson. part: 1: de err. cir●a precept. Non Occides.  Neither the P●p●, ●or any general Council 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, resurrection, and ascens●●● of our Lord, and the descension of the holy Ghost are y●●rely solemnly celebrated. These Feasts put us in mind 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 Donatists, and it is like wise 
* Sect. 4. Diu. ●  formerly answered. [The Apostles have not comman●ded any thing in this poin●, but that customs which was opposed unto Cyprian, must be held to have taken its original from their Tradition.] The point of rebaptisation is the point of which he disp●teth, concerning which we oft declared the judgement of S. Augustin● to be this, that the Apostles expressly commanded nothing in this point, and yet that this point may be determined by sound inference out of the holy Scripture.  
The sixth is this [He would not believe the Gospel itself, but that the authority of the Church moved him.] The sum of our former 
* Sect. ●. Diu. 2  answer unto this is this. S. Augustine spoke 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 persuade us to believe: not to be a lawgiver to coin Articles of our belief.  
The 7th is likewise 
* Sect. 4. Diu. 8  answered. [Although we have no certain example hereof out of Scripture, yet we hold the truth of the Scripture in this thing, when we do that which now pleaseth the universal Church.] The Example which is sought for, is an example how those were received when they returned to the Church who were baptised by Heretics, whether they were rebaptised or no? We confess the Scripture giveth no example how they were received; but none can infer, 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. Diu. ●  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 return the same answer. This, that is, an example of this how they were received into the Church that were baptised by the Heretics, neither thou nor I can find in Scripture. Yea we confess the point of Doctrine is not written plainly, evidently, and expressly, 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 jesuite to object all those testimonies which were formerly answered; surely it was only to make his promise good, to heap up a number without any regard of their nature. He mustereth his testimonies, as some Captains, when their companies are not full, muster their Soldiers, presenting some of them three or four times over.  
The 9th is this. [
* Aug. l. ●. count. 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 jesuite, because it is not received by S. Augustine. Do I therefore hold unwritten Traditions? Cyprian held rebaptisation: Augustine held the contrary, and confuteth him by the authority of the Church: but doth the use of one means exclude the power of another? Because he confuted him by the authority 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; 
f Cyprian. epist 74. add Pomp●ium.  whence, saith he, is this Tradition? Is is descended from the authority of our Lord, and the Gospel, or doth it come from the Acts or Epistles of the Apostles? And a little after, Let us go to the fountain, to the Evangelicall and Apostolical Tradition. This is so evident that Bellarmine confesseth, 
g Bellar de verbo non script. l. 4. c. 8.  He speaketh of the Scripture. And S. Augustin approveth of his admonition 
h Aug. de bapt. count. Donat. l. 5. c. 26.  That which Cyprian admonisheth us, That we should have recourse to the fountain, to wit, to the Apostolical Tradition, that is best, and aught to be done. So that in S. Augustine's judgement this point may be determined by the Scriptures. He accounted the testimony of the Church one good means, but the testimony of the Scripture the best means, 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 sin, the Son 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 Cathedral voice with the voice of God sounding in the Scriptures. She was along while like a woman sick of a timpany, or some swelling disease, and at length brought forth a monster, 
k Nec Deus es, nec homo, quasi nevter es inter utru●que Clemen: proem: in Glos.  Neither God, nor man, but a neuter between 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 mankind, consisteth 
Reply.  only in the saving name of Christ, & in his one only Church.] As we give unto God the things which are Gods, so to the Church the power belonging to her; that is, the supreme power and absolute authority unto God●▪ and under God a subordinate power and ministerial authorit●● unto the Church. And this is all which S. Augustin● meaneth.  
He addeth the 12th [
* Aug: count. Faus●: Manich: l. 11. c. 2.  Thou seest of how great forc● in 
Reply p. 149.  th●● matter the authority of the Catholic Church is, which by the orderly succession of Bishops, from the most assured soa●● of the Apostles unto these our days, and by the consent of so many nations and people is confirmed.] As in all things we give due respect unto the authority of the Catholic Church, so likewise we do in this point, of which S. Augustine speaketh, which is of the truth of holy Scripture, that it is the word of God. We confess, the authority of the Catholic Church is of great f●rce to confirm our faith in believing which is the Scripture, and what is the true meaning of it: yet her authority extendeth not itself so fare, as to add unwritten Traditions to the Scripture, or to give any other interpretation of the Scriptures than is contained in them. Her authority is one means, but no● the only means, to confirm this point; for in the same place S. Augustine showeth that there are other means likewise, as Searching into other copies of the Scripture, and comparing the copies with the original. And yet this is nothing to the Roman Church, it is not the Catholic Church: in it there is no orderly succession; if there be, it is not from the most assured seats of the Apostles, but from a doubtful seat of an Apostle: in it the consent of nations and people is not to be heard, but only the voice of the Pope is to be regarded.  
And to make up his Bakers dozen he concludeth with this.  
[
* Aug. count. jul: Pelag. l. 2. cap. 1.  It is necessary that all Christian people prefer the judgement 
Reply pag. 149  and testimonies of holy Fathers before your Novelties, and choose rather to adhere unto them, then unto you.] I should but slander you with an action of truth, if I should say, Popery is a Novelty: Unwritten Traditions are novelties. We have ever preferred the testimonies and judgements of holy Fathers before such Novelties, and if we will adhere unto them, we cannot adhere unto unwritten Traditions. You prefer Novelties before the judgements and testimonies of the holy Fathers. The Pope's Cathedral voice is preferred before the judgements and testimonies of all Counsels, and holy Fathers, and this is a Novelty never heard of until it was hatched of late (no● much above an 100 years since) in the Lateran Council. 
l Melch: Canus joc: theolog. l. ●. c. 5.  In general Counsels, 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 Counsels, he hath not only a negative voice, to stop that which they conclude, but even a divine voice fare transcendent above them all. As Pharaohs lean kine eat up the fat, so hath he eaten up the authority of Church, and Fathers. And as jacke Cad● would have all written law banished that the law might proceed out of his mouth, even so dealeth the Pope.  
Thus we have sifted your ●eap● and find it but chaff, and cast up your number and find it nothing but cyphers. The testimonies are weapons whereby Heretics and Schismatics, such as deny the true doctrine of the Church, may be wounded and put to flight: but unto us, who defend S. Augustine's doctrine, they are defensive, and not offensive. And if dropping of testimonies out of S. Augustine might bear away the bell, I dare hazard the game upon it to drop three for one: but I dare not take that liberty unto myself (as the jesuite doth) to be both Respondent, and Opponent, lest I should be censured for gresling from the right rule of answering: wherefore I tie myself to answer those testimonies which follow.  
[
* Chrysol. ser. ●5.  S. Peter Chrysologus. A Christian mind knoweth not 
Reply p. 149.  how to dispute against such things as are strengthened by the Tradition of the Fathers.]  
21. The same Christian mind is in us, for we dispute not against such things. Chrysologus his sermon was upon that text of S. john, 
* joh. ● 1.  There was a Feast of the jews. This gave him occasion to discourse of holy days, and specially of such fistivall days as were strengthened 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 authority 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 decreed, and custom hath established. 
* Leo de jejun Pentecost.  Neither is it to be doubted but whatsoever is observed by the Christian people comes by divine Tradition.]  
22. In both these places Leo writeth of Ritual Traditions, as of set days of fasting; concerning which we confess wi●h S. Augustine, 
m ●●ceptum esse jejunium; 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 common. ded; but on what days we must fast, and when we must not fast, we find n●t this determined by precept of the Lord, nor of his Apostles. What then shall we d●● in this case? May we conte●●e the observance of a●y fasting day? No, for if we live in such a place, where such days are by tradition decreed, and by custom established, it is our duty to obey authority in such a case. Remembering always to distinguish these customs (as Leo there calleth them) from God's commandments. And if Leo spoke any thing hyperbolically concerning such Ritual Traditions, we do excuse him because having taken upon him to defend them, he strained his wits to find out arguments to commend them. He maketh no difference between Divine & Apostolical Traditions, & wholly taketh away all Ecclesiastical Traditions; whereby he overthroweth that known division of Traditions into Divine, Apostolical, & Ecclesiastical, 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 proceed to that which he objecteth out of Epiphanius, concerning the custom 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 Son, and the Holy Ghost hath t●ught both in the Scriptures, & without writing & the Church our mother hath inviolable statutes laid 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 Primate 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 lawfulness of them. As S. Paul prayed for O●esiph●rus while he was alive, so may we pray for him being dead, 
n 2. Tim. 1. 18.  The Lord grant unto him that he may find mercy of the Lord in that day. But such prayers as are used by our Adversaries for the dead, are not warranted by Scripture, nor by the Tradition of the Church. Not by Scriptures, because this is one of their unwritten Traditions. Not by the Tradition of the Church, because the Primitive Church denied Purgatory, and yet held Prayer for the dead: but our Adversaries hold, 
o Aquinas contgent. l. 4. c 91.  That if Purgatory 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 administering of the sacred mysteries; Epiphanius writeth of the latter of these, & for not observing of this ordinance of the Church, he condemneth Aerius in the words alleged, The Church doth perform this, having received it by Tradition from the Fathers, and who may dissolve, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ordinance of his mother? As we have 
* Sect. 4. Divis. 10.  showed formerly, so here we see it again, 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. Instil 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 certain ladder of jacobs' vision.]  
24. We have ascended so high upon the ladder of the Father's approved expositions, that we descry the falsehood 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 overturn all the expositions of the Fathers, but only such as are approved by him; yea all the Fathers, & the Scripture too hath he put under his feet. So that whatsoever exposition he giveth of Scripture, Though it cross the sense the Fathers gave, yet, saith 
p Cusin. ad ●o 〈◊〉 epist 7.  Cus●nus, it must be believed, because the sense runneth with the practice, and the Scriptures follow the Church, and not the Church the Scripture. 
Reply p. 150.   
[S. Basil persuadeth thus, 
* Basil. h●●. co●●. 〈◊〉.  Let the Tradition of our Lord terrify thee. Our Lord himself 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 terrify thee. etc. This should terrify the jesuite to sin against the holy Ghost, in holding it is not written, that the holy Ghost is God. Our Lord himself had given this less●n, john. 14. 26. The Apostles have preached it, & written it, 1. john 5. 7. S. Basil observeth it in the words precedent by the form of Baptism, which is laid down, Math. 28. 19 And all God's Saints are ready to confirm it with their blood. He is an Arch-haereticke, & deserveth the stake rather than an answer, that accounteth it no written doctrine.  
In the end he concludeth with the sayings of 
* Basil. epist 61  Basil, and of 
* Hormisd. epist. 67.  Hormisda applied unto us, that we [condemn the Doctrine of the Fathers; despise Apostolical Traditions; sell the inventions of upstarts: have none of that Charity which is commended; are so puffed up with arrogancy, that we imagine that all judgement of Heave● and earth ought to yield to our opinion, that worldly wisdom detesting the glory of Christ his Cross, domine●reth in the first and chiefest place.]  
26. S. Paul describeth the worst of men that ever were or shallbe by these properties, 
q ●. Tim. 3. 3.  They are false accusers, intemperate, fierce, despisers of them that are good, Traitors etc. These are the proper marks of jesuites, they are always 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: yourselves are guilty of these things, and yet lay them to our charge. This Domineering is in the first & chiefest place: the Church of Rome challengeth this pri●acie & principality 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 toadstool, all head, no body, (for the 
r 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 cross the sense which the Fathers gave, yet it must be believed, if we will believe 
s Cusan epist. 7.  Cusanus. And whosoever is absolved by the Pope from God's Law, he is safe enough with God, if we will credit 
t Bodin. de Rep. ●. 1. c. ●.  Bodin. The touling of Bells, the sight of relics, the forgiveness of sins, Masses for the dead, are some of the rotten wares sold by these soule-marchants; Is not this to sell the Inventions of upstarts? And from your Charity good Lord deliver us.  
Thus, gentle Reader, thou hast heard the verdict of the jury, the senseless exceptions which the jesuite hath taken against them, all that he can say for himself answered and confuted; & now take upon thee the office of a judge: consider, consult, & give thy sentence as God shall direct thee.   

SECT. VII. Of the original of unwritten Traditions.  
1. THE contrariety or diversity of any Doctrine from the Doctrine of the Apostles is sufficient, as 
a Tertul. prescript. advers. haere● c. 12.  Tertuslian held for the confutation of it. We have showed, that the Doctrine of unwritten Traditions doth either cross the verity of the Scriptures, and so they are contra legem: or else they cross the perfection of them, and so are prater legem. To find out the original of all Heresies is as difficult a thing, as to find out the head of Nilus, Hic labour, hoc opus est: and yet for the more full discovery of the falsehood of this Doctrine unto your Fatherhood, the original of it is thus found out.  
If now is be demanded in what Popes days the contrary Doctrine was brought in among Christians: I answer, that if S. Peter were ever Pope, in his days it was, that some Seducers first laboured to bring in will worship into the Church: against whom S. Paul opposing himself, Coloss. 2. counteth it a sufficient argument to condemn all such inventions, that they were the commandments and doctrines of men.  
[You tell us a tale of a tub, for the Traditions which we 
Reply pag. 15●.  ●aint●ine, are not commandments and doctrines of men, but delivered unto the Church by the Apostles.]  
2. This is a tale of a tub, that you defend no Traditions but such as were delivered by the Apostles unto the Church. Will you be content to renounce all your Ecclesiastical Traditions; & only to cleave unto Apostolical Traditions? The Scriptures tell tales of your Traditions, and we have discovered them to be no better than Aesopes' fables, or tales of Robin Hood.  
[The Apostles words are these, 
* Coloss. 2. ●.  Beware lest any man deceive 
Reply p. 15●.  you by Philosophy, according to the Tradition of men, according to the elements of this world, and not according unto Christ: In this place he treateth ●ot of any Traditions which ●e different from the Scriptures, but of the observation of the Ceremonial law, which he termeth the Tradition of men, because it was now expired by the coming of Christ. By Philosophic he doth not mean● the Philosophical Sciences of the Schools, but the doctrine of such as were accounted, Sages and wise among the Hebrews. The elements are not the four elements, but the weak elements of the jewish Religion. He speaketh this, saith S. 
* Hieron. Epist. ad Algas. q. 10.  Hiernme, against certain of the jews, who desired to bring in jewish Ceremonies. And again. He swelleth with pride, who endeavoureth to bring in jewish Traditions. And thus he presenteth u● with a mass of jewish Traditions.]  
Here is a great cry, but little wool: much a do to little p●●pose about Philosophy, and the four ● Elements with this Foolosopher. The sum of all is this. That here the Apostle speaketh of the ceremonial law. I confess that the Apostle seeks to wean the Colossians from the ceremonial law, and to win them unto Christ. In presenting you with a mess of jewish Traditions, we serve you with your own souse; for this mess of jewish Ceremonies is served up, and observed in your Church: you have digged Mose● out of his grave, and a great part of your Religion (as a late 
b Reynolds against Hart. pag. 567.  Writer well observeth) consisteth in jewish Ceremonies. But this is not the principal thing against which the Apostle disputeth. Bellarmine denyeth your exposition, saying, 
c Bellar. de verbo Dei. l. 4. c. 10.  In those places of the new Testament which condemn Traditions, they were such Traditions a● were contrary to the written word. The Apostle here condemneth Traditions, and you say, They are not such as were different from the Scripture. Bellarmine giveth his reason, Because they are never called Traditions of Moses, or of the Prophets, but Traditions of men: you ●ee; they are called Traditions of men, and yet say, they were so called, Because the ceremonies were now expired by the coming of Christ. Bellarmin●, and this jesuits do both cite this place of Hi●rom●, the one to prove that those Traditions were contrary; the other to prove that They differed not from the Scripture. And thus the Cardinal and the Iesu●te differ in their opinions, and agree like Harp and Harrow. I approve of Bellarmin●s reason, Traditions of men cannot be said to be Traditions of God; and though the Ceremonial law was abolished by the coming of Christ; yet it is not therefore to be called a Tradition of men. And if that be true, which the jesuite 
* pag. 159.  observeth out of our English Translations, [Th●● 〈◊〉 use the word Tradition only where the Scripture speaketh of certain Traditions of the jews, partly frivolous, partly repugnant to the Law of God.] Then the Traditions here spoken of, must needs be not only different, but also repag●●●● to the Law of God; for in this place all our Tra●llations have the word Tradition. That the Apostle here speaketh of Traditions different from the Scriptures, this doth evidently appear by the particular Traditions which he condemneth, as 
d Verse 18. 19  worshipping of Angels. And touch not, tuste not, handle not. These are Popish Traditions; they worship Angels in praying to them: and some of them must not touch fine li●●en: not t●ste flesh: not handle money. These are Traditions of men, not different from the Scriptures.  
And if you had not stinted us to show, In what Popes days unwritten Traditions were brought in among Christians, we could easily have showed, not only the Grandfathers of this Doctrine to be Heretics among the Christians; but also that the S●ducers among the jews were the great grand Fathers of it. In a book of theirs called Pirke Aboth, Capitula Patrum, we read thus: God gave by Moses not only the written Law, but also an unwritten Law. And 
e Peres. de Tradit eccles. part: 2. asse●. 1.  Peresius citeth this out of Rabbi Moses, That God gave unto Moses' several Doctrines by word of mouth, besides the written Law, which Moses delivered to joshua, joshua to the 70. Elders, the 70. Elders to the Prophets, and the Prophets to the chief of the Synagogues. These Traditions the Apostles condemned, as 
f I●en. l. 4. e. 25.  Iren●u● declareth, Not the Law of Moses, but the Traditions of the Elders corrupting the Law of Moses, were condemned by them. These were condemned by the Prophets, 
g Isa● 29. 13.  As Doctrines ●f men, even then when the Ceremonial Law was of force. And these were received in the days of S. Peter, not from the Law of Moses, but 
h 1. Pet. 1. 18;  By the Tradition of the Fathers, namely those Seducers among the Hebrowes. Neither doth S. Hicro●● in that Epistle cite this t●xt at all, & therefore his words are here impertinently alleged.  
Shortly after them started up other Heretics who taught, 
Answer.  that 
* Iren. l. 3. c. 2.  the truth could not be found out of the Scriptures by those to whom Tradition was unknown: for as much as it was not delivered by writing, but by word of mouth: for which cause S. Paul also should say, we speak wisdom among them that be perfect. This sticketh so close unto the jesuite, that with all his idle shifts he cannot shake it off.  
●●. He answereth ex concessis [Those Heretics were so 
Reply pag. 153  mad as to say, that they were wiser than the Apostles themselves etc. How then can they have any part with us, who ad●it all Apostolical Doctrine?]  
3. Are you not likewise told, that All of them did not break forth into that open impiety? Some of them, and not all of them, were so mad as to say, They were wiser than the Apostles. And you may be stareing, though not stark mad. Do you admit all Apostolical Doctrine? Why then do you not admit the Communion sub utrâ● specie? The inconstant Council of Constance saw good reason to take away the Cup, and to make it a dry Feast, although as the 
i Concil. Constan. Sess 13.  Council confesseth, Christ appointed it, and the Primitive Church used it. This declareth that you are as bad as the worst, and as mad as the maddest Heretics that ever were. How could you do this, to make a new law contrary to the law given by Christ, observed by the Apostles, and by the Primitive Church, if in this point ye did not think yourselves wiser than the Primitive Church, than the Apostles, yea then Christ himself? Cardinal Hosius breaketh forth into this impiety, 
k Hosius Confess. Petricovi●●s● de Tradit. 9●.  That the Church which now is hath more revealed unto it, than was revealed unto the Apostles. And thus, The same mystery of iniquity which wrought in the forerunners of Antichrist th●●, is discovered in his ministers now.  
His second shift is to put the Heretic upon us, [You are in the same predicament with those Heretics in denying unwritten Tradition.] Whatsoever can be proved to have been delivered by the Apostles either by writing or by word of mouth, we deny it not, we willingly receive what soever is truly an Apostolical Tradition. But 〈…〉 nomine, it is you that are in the same predica●●●●: for we can evidently prove it, and our 
l Concil. Constan ses. 13. Bellarm. l. 4. de Sacram. Lucharist. c. ●4.  Adversaries confess it, that the Church received this written Tradition from the Apostles, and did likewise observe it, to administer the Cup in the Supper of the Lord: this Apostolical Tradition delivered both by writing, & by word of mouth is little counted of by you, and therefore you may take up your standing among those Heretics, and enter your name in Catalog● Hareticorum.  
His last shift is this, [This holy Father Ir●n●us was accustomed 
Reply pag. 153  to urge the Heretics with the Tradition of the Apostles which is preserved in the Churches by the succession of Priests. And if he were now alive he would as earnestly ●rge you with the same looly Traditions.]  
With what weapons Irenaus fought against the Heretics, we have 
* Sect. 4. Diu. 5  already showed. Traditions are either written, or unwritten; unwritten Traditions were the heretic's plea: they spoke disgracefully of the scriptures, that they were obscure, might be diver sly interpreted, could not be understood without Traditions, and that Traditions were before them: the same spirit possesseth our Adversaries, as if those Heretics by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were transformed into them. Against these Heretics Iren●●● fought, first by the Scriptures; then, when they appealed unto Traditions, he fought against them by the Tradition of the Apostles preserved in the Churches. If Iren●us were alive, he needed not ●rge i● against us, we urge it against you, we are now upon trial by it, we say that we follow the Tradition of the Apostles preserved in the Churches, that is, the succession of true doctrine in the Churches as it is contained in the Scriptures. But what is this to Popish Traditions? They are not from the Apostles, they are not contained in the Scriptures, nor preserved in the Churches; but only maintained contrary to the Scriptures, and the Tradition of the Churches, as they were of old by Heretics, so in latter times by an Antichristian faction.  
They confessed indeed (as witnesseth Tertullian) 
* Tertul. de pr●scrip●. c. 25.  that the Apostles 
Answer.  were ignorant of nothing, and differed not among themselves in their preaching: but they say, they revealed not all things unto all men; some things they delivered openly & to all, some things secretly and to a few. Because that Paul useth this sp●●ch unto Timothy: O Timothy, keep that which is committed to thy trust. And again; That good thing which was committed unto thee, keep.  
I confess in one thing our Adversaries are not like th●se Heretick●s; they confessed that the Apostles were ignorant of nothing: but our Adversaries hold this, That there is more revealed unto the Church which now is, than was revealed unto the Apostles, as we have heard from Hosius the Cardinal. Setting aside that part of the testimony, in all things elf they are as like those Heretics as if they had been spit out of their mouth: and therefore, lest their agreement should be discovered, the jesuite in his wisdom thought it the best way, not to lay down these words of the Answerer; but only to return a blind answer unto them.  
[It is confessed that Tertullian was a maintainer of unwritten 
Reply pag. 154  Traditions. Neither doth he find fault with Heretics for maintaining unwritten Traditions; but only because they ●●aintained such Traditions as were unknown to the Church, and only known to themselves: and were different or repugnant to the faith delivered in the Scriptures. As Tertullian 
* ibid.  confesseth, That although the Apostles delivered some things to their domestical friends, as I may call: yet we ●●●sh believe that they did not deliver such things as should bring in another rule of faith, different, and repugnant to that which they generally propounded i● public.]  
4. It is confessed, that when Tertullian was an Heretic, than he maintained unwritten Traditions against the catholic Doctrine: but now, writing against Heretics, he is a bitter enemy of them, and of unwritten Traditions. Mali co●vi malum ovum; the Heretics first hatched this brood, and our Adversaries have reared them. 
* Sect. 2.  Their agreement may be seen in many things. 1. They held that all things were not delivered, by writing: so doth 
* Pag. 125.  this jesuite. 2. That th●se things were high Mysteries: so doth 
* Pag. 155.  th● jesuite. 3. That it was unfit those high Mysteries should be written, ●●ast they should 〈◊〉 〈◊〉: so doth the jesuite. 4. They pleaded 〈◊〉 quity for their unwritten Traditions; that from the beginning those things were delivered unto them: so doth the jesuite in every page. 5. They pretended the consent of Doctrine with the Scriptures, and with the Church, although their Doctrine was different, and repugnant to the Scriptures, and to the Tradition of the Church, so doth the jesuite continually brag of their consent with the Scriptures, and with the Tradition of the Church, and yet we have in many particular unwritten Traditions shown their contrariety both to the Scriptures, and to the Tradition of the Church. As therefore Tertullian did not find fault with those Heretics absolutely for maintaining unwritten Traditions; but because they defended such Traditions as make up another rule of faith, and were different, or repugnant to the Scriptures, (as appeareth by that which the jesuite citeth out of him) and also for defending Mysteries delivered in secret (as appeareth by that which he addeth in the same place.) 
m Dominus palam edixit sine ulla significati● one taciti sacramenti, ipse praeceperat, si quid in tenebris & in abscondito audissent, in luce● & in tectis pr●●dicarent etc. Ipse docebat luce●am 〈◊〉 sub modi● abstru● lice●●, ●ed in candela● brum consti●●● ut luceat o●nibus qui ●unt in domo. Tertul● ibid.  The Lord spoke openly and not in hidden Mysteries, he commanded that whatsoever they had heard in darkness and in secret, they should preach it in the light and on the housetop. And again, He taught them, it was not lawful to put a candle under a bushel, but in a candlestick, that it may give light unto all that are in the house. So we condemn not all unwritten Traditions, we use some and allow of them, these we account to be ordinances of the Church, to be Ritual, and not Doctrinal Traditions: but we find fault with you for defending such Traditions as make up another rule of faith, as that the rule of faith, necessary for all to know should be contained in the Scriptures, and that there is another rule of faith necessary for some, but not for all, which cannot be found in the Scriptures, but is to be learned by unwritten Traditions; as the jesuite 
* Pag. 146.  hath taught us. To make the Scripture a rule for some points of faith, and to make unwritten Traditions a rule for some other points of faith, this is to bring in another rule of faith. Again we find fault with you (as Tertullian did with those Heretics) for defending Traditions different, and repugnant, to the Scriptures, and to the Tredition of the Church; and for maintaining many hidden Mysteries delivered and kept in tenebris, unknown to the Church of God, and only made known to the papal faction. Finally we parallel you with those Heretics in this; they alleged these texts : We speak wisdom among them that be perfect. O Timothy, keep that which is committed to thy trust. And again, That good thing which was committed unto thee, keep. The very same Texts do our Adversaries (as 
* Bellarm: de verb. Dei. l 4. c. 5. & ●.  Bellarmin, and this 
* pag. 125. & 158.  jesuite) usually allege against us even unto the same purpose. To prove the dignity of many mysteries to be such, that they require silence; and that it is unmeete they should be opened in the Scriptures which are read to the whole world, and therefore can only be learned by 
Answer.  unwritten Traditions, Wherein they consider not, how they make so near an approach unto the confines of some of the ancientest Heretics, that they may well shake hands together.  
[The jesuites consider well enough that they are out of all 
Reply p. 155.  danger of approaching unto the confines of ancient Heretics, whilst they follow the approved Doctrine of the ancient Fathers, who constantly avouch the dignity of many mysteries to be such, that they require silence and ought not to be opened in the Scriptures which are read to the whole world. Doth not 
* Dionies. eccl. Hier: c. 1  Dionysius, the disciple of S. Paul, deliver the s●me doctrine? D●th not 
† Clem: Stro: l. ●.  Clement of Alexandria, 
* Origtho. 5: in 〈◊〉.  Origen, 
† Innoc. 1 in epist. 1.  Innocentius the first, deliver the same? S. Basil shall answer for all the rest, 
* Basil de 〈…〉 27.  The Apostles, and the Fathers, who in the beginning of the Church did prescribe certain rules and institutions, did preserve the dignity of the Mysteries by keeping them hidden and in silence etc.]  
5. As the Heretics, so the jesuites, do claim the patronage of the Fathers in this poin●and yet for this very thing the Fathers did condemn the Heretics. You may well shake hands with Heretics, in alleging and commending that work of the Ecclesiastical Hierarchy, which was at first alleged by the Heretics, and conde●●ed by the Catholics; (as I have 
* Sect. ●. Diu. 2  formerly showed) and it is certain that it was not written by Dionysius, S Paul's convert, but rather by some notorious Heretic. Your worship wanted your considering cap, to consider how ne●re in this itself you do approach unto the confines of an●cient Heretics.  
Your second approved Author is not approved in all things, his Stromma●● are Aenigma●●, as, 
n Idem. l. ●● Strom.  That Christ preached but one year. And that the Gentiles were saved by Philosophy. And that Christ seemed to hunger, and thirst; but did not so indeed. Yet I think, the jesuite chargeth him with an error of which he is not guilty, for I find no such Doctrine expressly delivered by him, but rather the contrary, that the Scripture containeth many 
o Idem ibid.  deep and unsearchable mysteries.  
Origen in that Homily writing upon this Text, (Aaron and his s●nnes shall cover the sanctuary, and the sons of Kohath shall bear it,) giveth this Allegory, (which is too weak a foundation for this great pillar of Popery) 
p Cum ple●●s agit ● i●plet quae mandatur non tamen co●um quae geruntur intelligit rationem; quid aliud nisi operta & velata sancta sanctorum super humeros p●●tantur? Id●m: ibid.  When the common people do those things which are commanded, & yet understand not the reason of the doing of them; what then do they but carry the sanctuary covered and hidden? He speaketh not of any such high mysteries as are not contained in scripture because of their dignity, as appeareth by the special instance which he giveth, of standing in prayer, this is no such great mystery, it is but an indifferent thing, it is allowed by 
q ●a● 11. 2●.  the Scripture, and yet we read of S. Paul's 
r Act. ●●. ●6.  kneeling in prayer between Easter and Pentecost. All that can be gathered out of Origen is this, when the common people do that which they are commanded, and yet understand not the reason of it, (as for example, when they stand in prayer at such a time, and understand not the reason of it) than they do (as it were) carry the sanctuary, ●● the holy things covered, and hidden. But what is all this to unwritten Traditions, which are such great and excellent mysteries, that neither the thing itself to be done, nor the reason of the doing of it must be written. We confess the doctrine taught must be fitted to the capacity of the hearers; Aaron and his sons may be capable of those things that others are not: but that there are profound Mysteries, and the most excellent things which are not written, neither aught to be written in the Scriptures, this is more than the jesuite (with all his wit) can fish out of Origen.  
Where is the innocence of Innocent the first, if that first Epistle written ad Decentium be truly his? It is said therein that none of the Apostles, save Peter only, taught in Italy. And yet the Scripture teacheth us that S. Paul 
s Act. ●●. ●5.  taught at Rome. Neither do we read in that Epistle any thing of high mysteries unfit to be written; but rather of temporary rites, or ritual constitutions, not in use in these days, in the Roman Church itself. As of anointing the sick with oil, 
t Quo non solùm sacerdotibus, sed & omnibus Christianis uti licet in su● aut suorum necessitate. Idem, ibid.  The which was not only lawful for the Priests to do, but also for all Christians when themselves or others were in need.  
S. Basil had need speak for all the rest, for all the rest say no thing to the purpose. That book de spiritu Sancto fathered on S. Basil (as we have 
* Sect. ●. Diu. 10  formerly showed) is in the case of the Post-nati. Neither doth the Author of it treat of unwritten Doctrinal Traditions, but only of unwritten Ritual Traditions. To blind the Reader, the jesuite translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (used by that Author) Doctrines; not only contrary to the meaning of the Author, (who distinguisheth between Doctrines and Constitutions, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth not Doctrines, but Constitutions) but also contrary to his own rendering of it by the word 
* Pag. 1ST. if truly figured.  Ordinances, or Decrees. And now S. Basil (supposing him to be the Author) being in the heat of disputation for these rites and ordinances spoke this (which the Ies●●●● allegeth) very hyperbolically of them.  
Those are all the Fathers which he allegeth, to prove the dignity of many mysteries to be such, that they ought not to be opened in the Scriptures which are read to the world. Di●nysins his H●emrchi●, Basils' book de spiritu Sancto, and the first Epistle of Innocent the first, with Clement his Str●ma●● are not generally received in all things; and for Origen he saith no such thing. This is a thing contrary to the doctrine of the Scripture, and of the Fathers.  
Christ saith thus of his doctrine, 
u joh. 18. 20.  I spoke openly to the world. And in secret have I said nothing. And if he spoke any thing privately unto his Apostles, yet he commandeth them to 
x Math. 10. 27.  speak it in the light, and to preach it on the houses. S. Paul likewise testifieth for the Apostles, that they did teach 
y Coloss. 1. ●1.  every man in all wisdom.  
S. Chrys●stome on the words of our Saviour observeth, why he commanded his Disciples to preach in the light, and on the houses, because he would not have any thing h●dden or kept in secret. And with him Theophilact agreeth, what he said to them alone, and in one place, that he would have them teach with all freedom, and with a loud voice, that all might hear. Now if the Apostles did speak those things in public, and before all, which they learned from Christ when they were in private, and alone with him, why should not the same things be written in the Scriptures which are read to the whole world? Silence is opposed to speaking, aswell as unto writing, and the hearing of such things is more like to bring in the contempt of them then reading, because all cannot read, but all have ears to hear. Concerning S. Paul's preaching and writing Nicephor●s observeth this; 
z Ea quoque quae secretioris mysteri●, magisque abstrusa ante● silentio prae●erierat, posteà per sacra scripta sua aut grandioris ●apientiae verbis accuratè, declaravit; aut saltem parabolarum more ta●qu●m per ●nigma●● ad●●bravit. Ni●●ph: l. 2 ●4●  Those hidden mysteries, and things more abstruse which formerly he delivered not by word of mouth, after by his holy writings he evidently declared them with the deepest words of wisdom; or at least by dark sentences by way of Parahles shadowed them. And if the Apostles did deliver any divine mysteries of faith by word of mouth which are not contained in holy writ, how then could Cyrill teach this? 
a Cyrill Hieroso illuminat: cateches 4. de Spir: Sancto.  We ought not to deliver, ne minimum quidem aliquid, the least thing that can be, touching the divine mysteries of faith, without the holy Scriptures. Neither did this doctrine prosper in the days of Prosper, for he saith; 
b Prosp. de vocat Gent:  If the Scriptures speak not, who shall speak? And if any be so bold, as to speak; who shall believe him? saith 
c Aug: hom. 96 in ●oh:  S. Augustine. The time was, when we might have found this in Aquinas delivered as the doctrine of the Fathers, 
d Non est intel ligendum quod aliqu● secreta doctrinae taceantu● fidelibus parvulis, scorsum docenda majoribus, sed omnibus fideli proponuntur quae sunt fidei, Aquin, in 16. joh lect. 3  We must not understand that there were any secret Doctrines concealed from the little ones that believed, which were in secret revealed to the great ones: but all points of faith were propounded before all the faithful. but now his tongue is clip●, and these words in the late editions (because they cross them) are crossed out. Where then is the uniform consent of the Fathers for your Doctrine? This is not the voice of the Fathers, but of the Heretics, if you will believe your own Salm●ron, 
e Ex grege Haereticorum nostri seculi quidam est insignis, Castellio dictus, qui docet, Apostolum reconditio em aliquam Doctrinam habu isse, quam Scriptis non commendaverit; sed quibusdam perfectis hominibus eam tradidisse Salmer: in 2. Tim. 3. Tom. 15.  There is a notable Heretic of late days, called Castellio, who teacheth, that the Apostle had a more secret kind of doctrine, which he would not publish to the world by writing; but delivered it to certain perfect men. If this be heresy in him, than the same is heresy in you; so that he may well shake hands with you, and you with the ancient Heretics.  
This doctrine is likewise built upon most false propositions.  
1. That he greatest mysteries are reserved for Traditions; and the least are contained in the Scripture: but what grea●er mystery is there then the mystery of the Trinity? The wonderful union of the two natures in one person, Christ is declared by the Scripture to be a 
f 1. Tim. ●. 16.  great mystery. So is the mystical union of Christ and his Church a 
g ●phes. 5. 32.  great mystery. All unwritten Traditions are but trifles unto these.  
2. That the dignity of those mysteries requireth silence, lest too much knowledge should bring th●m into contempt. Trut● never blusheth, but when it is concealed. saith 
h Nihil veritas crubescit, nisi abscondi Tert. Cont. Valentinian.  Tertullia●. And ignorance, not knowledge, causeth pride and contempt. S. Paul would not have the Romans ignorant of a great mystery, lest they should be 
i Rom. 11. 25.  arrogant. What made the Athenians speak basely of S. 
k Act. 17.  Paul, and of his doctrine, but only their ignorance? When the Apostles spoke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
l Act. 2. 11.  the wonderful things of God, ignorance made their hearers flout them for it. The mysteries of God's word are not like juggling tricks, which being oft seen and discovered, become contemptible: but rather like the Sun, every day seen, and yet desired. 
m Aug. epist. ●.  Such is the depth of holy Scripture, saith S. Augustine, that if I did study nothing but it all the days of my life, yet I may still learn more out of it. How then can the knowledge of those things cause contempt, of which the ripest understanding can never know enough? And if those things were not to be taught to the people, which in fact through their own foolishness they do sometimes contemn; th●n surely the Apostles would never have written such mysteries, as are contained in Scripture; neither would they have preached Christ crucified both to the jews, and to the Gentiles, 
n 1. Cor. 1. 2●.  To the Jews a stumbling block, and to the Grecians foolishness. And as these positions are false, so their practice is contrary to their own grounds. For if those great mysteries are not opened in the Scriptures, which ●●● read to the whole world; but are locked up under unwritten Traditions, and only the things of less dignity are opened in the Scriptures; why then are the common people debarred from reading the Scriptures, & not from unwritten Traditions? Why do you teach these great mysteries of unwritten Traditions unto them, seeing they may be sooner brought into contempt by hearing then by reading? The reason is, because all cannot read, but all have ears to hear. Yea what authority have you to write those things which the Apostles thought not ●it to be written? 
o Dionies. Halicarn. l. 1●  Those things, saith D●●nysiu●, which all may n●● see, I think all ●●●uld not hear them, neither ought they to be written. Wherefore (that hereafter your practice may not be contrary to your positions) take away your Missals, Rationals, Rituals, Pontificals, Breviaries, Legends, and the like, from the eyes of the common people; seeing in these are the greatest mysteries, which by too much familiarity may be contemned: & allow the Scriptures unto the common people, seeing the Apostles would not open these mysteries in the Scriptures which are to be read unto the whole world, lest they should be contemned.  
To shift his neck out of the collar, that he may not be couppled with those Heretics, he useth this as an other shift.  
[Mu we shake hands. with Heretics forsooth, if we 
Reply p. 155.  do but once touch the same texts which they have produced?]  
He learned his manners, forsooth; but he hath lost his w●●s. Here is a witless demand; we know the Devil used 
* Mat. 4. 6.  Scripture, and yet we lawfully use the same text. He said to our Saviour, 
p Mat. 8. 29.  What have I to do with thee? And yet our Saviour used the same words to his mother. 
q joh. 2. 4.  What have ● to do with th●●? Heretics will range through the Scripture, and so must we: but we say, you may well shake hands with those Heretics, when you make use of the same texts for the same purpose for which they were condemned. The jesuite denyeth the fact [Those Heretics did reject such Traditions a● the Catholic Church did then maintain. And they brought in such Traditions as they of themselves found out, teaching against the nature of Christ, and the like.] In this likewise you may be paralleled with those Heretics, for re●ecting such written Traditions as the Catholic Church did then maintain, as the giving of the Cup, the reading of the Scripture, the perfection of the Scripture, and the like. And also for bringing in unwritten Traditions of your own invention, which from the beginning were not, and yet are fathered on the Apostles by you. And though in the particular Haresies defended by those Heretics you may differ from them, yet in the general tenant, you may well shake hands together, as long as with those Heretics you defend, The dignity of many mysteries to be such, that it is unmeet they should be opened in the Scriptures; And that the Apostles had a more secret kind of doctrine, which they would not lay down in their writings, but delivered it by word of mouth unto perfect men; that so under the colour and pretence of unwritten Traditions you may say what you will, as against the nature of Christ's body, that it may be in 10000 places at once, and yet this pillar of Popery shall uphold it, whatsoever it be that you teach.  
The jesuite having entered his name in Catalogo H●reticorum, he taketh much pains to little purpose, to find out our name therein. [What can you say for yourself, when you 
Reply p. 164.  allege not only the same Text which ancient Heretics alleged, but also directly in the same sense? When S. Augustine urged Maximinus the Arian with unwritten Traditions, he received this Answer from him, 
* Aug. l. 1. cont. Max.  These sayings which are not in Scripture, may not be received of us, seeing our Lord warning us, doth say; Without cause do they worship me, t●●ching for Doctrines the commandments of mentioned is not this selfsame text the first which you in like manner produce against unwritten Traditions?]  
6. S. Augustine did not urge Maximinus with unwritten Traditions; they disputed of unwritten sayings, not of unwritten, but of a written doctrine, & by unwritten sayings he urged him. Wherefore we say for ourselves, it is a directly, for directly in the same sense we allege it not. We allege it against unwritten Doctrines, not against unwritten sayings, as that Arian did: and we receive unwritten sayings which are not in Scripture, although we refuse to receive unwritten Doctrines. This is a verbal argument taken ● verbis ad res. How can it be in the s●●● sens● and against the same truth, when we receiu● both the saying, and the Doctrine rejected by that Arian.  
[Irenaus and Tertullian do openly make it known, that the Valentinians, Gnostics, and Mareionits' condemned unwritten 
Reply pag. 156  Traditions. Hilary, Epiphanius, and Augustine do testify the same of the Arians. S. Basil of the Eunomians. The Donatists pleaded only for Scripture, denying the authority of the Church, and of Traditions: and yet S. Augustine still pursued them with unwritten Traditions.]  
7. In all this the jesuite harpeth upon three strings. 

1. That the Heretics did plead only for Scripture.  
2. That they rejected unwritten Traditions.  
3. That the Fathers pursued them by unwritten Traditions.    
To the first I answer; suppose it were so, that the Heretics did plead only for Scripture, are they therefore Heretics that do the same? What then shall we say of the Fathers, who were as earnest to try all controversies by the Scripture, as the Heretics were? This maketh men Heretics, saith S. Augustine, 
i Non quod Scripturas non contemnunt, sed quod eas non intelligunt Aug. Epist. 222.  Not because they fly to the Scriptures, but because they understand them not. The Fathers did not condemn the Heretics for appealing unto Scripture, but (as we ha●● shown out of Irenaeus & Tertullian) for speaking disgracefully of it; that truth could not be known out of Scripture by them that were ignorant of Tradition, because all things were not delivered in Scripture. Theodo●et setteth forth the practice of the Heretics in this manner, 
s S. vides ni petitisè Scripturis demonstrationibus stultitiam suam constringinum Scripturae recusant & scopum, & usum. Si quando vero putart nudum aliquod effatum à genuinâ recisum Orationis sene ad suum propositum, accommodant ●uis confirmandis. Theodor in opusc. count vanas haeres.  Whensoever they saw that their folly was discovered by demonstration taken out of the Scriptures, than they denied the scope and the use of Scripture. And if at any time they thought, that there was any bare saying, which being severed from the 〈◊〉 meaning, might serum for their turn, that they made use of to confirm their opinions. Yet whensoever they appealed unto Scripture, the Fathers accepted of the challenge; and ●ought with them at those weapons. 
l Lapidando● esse Haereticos Scripturarum argume●tis. Athan. Orat. co●t. Ar●an.  They accounted the Scriptures to be the touchstone of truth, Heretics are t●●e stoned with the arguments of Scripture. saith Athanasi●●, 
u Sicut sal●at●r v●rbo doctrinae suae silentium imposuit Sadduc● is: sic ●aeient Christi imitatores ex●mplis S●rit turarum, quibus oportet secundum sanam doctrinam omnem vo●em abm●●es ere h●raonis Origen. tract. 23. in Mat.  As our Saviour by the word of his Doctrine put the Sadduces to silence: so must we by the examples of Scripture, if we will be the follower's of Christ, by the which, according unto sound Doctrine we ought to stop the mouth of every proud Phara●h, saith Origen. S. Augustine did not reject the appeal of the Donatists unto Scripture, as if it were cora● non judice; but commendeth it as the best way: as appeareth by his Answer unto 
x Aug. l. 5. contra Donat. c. 2●  Cyprians appeal in the same point unto the same judge, and by his several Answers to the Donatists themselves; 
y Sunt libri dominici, quorum authoritatiutrique consentimus; ibi quae●anius ecclesiam, ibi discutiam●s causam nostram Id●● de unitat. ●cles. cap. 3.  There are the books of the Lord, unto whose authority we both submit; in them let u● seek for the Church, by them let us examine our cause, And again in his sixth Chapter, Read this out of the Law, out of the Prophets, out of the Psalms, cut of the Gospels, and Epistles, read it, and we will believe it. The hope of prolonging the controversies, of tiring the Orthodox, this moved the Heretics to appeal to the Scriptures, that so the sentence might not finally pass against them; as if the jesuite, being questioned before an inferior judge for his Religion, should appeal unto his Majesty to gain time thereby. And as we see some men that love trouble, appealing from Court to Court to vex their Adversaries, though their cause be never so bad. S. Paul 
z Act. ●5. ●●  appealed unto Caesar, so did his enemies; was Caesar therefore no sufficient judge? In like manner as the Fathers appealed unto Scripture, so did the Heretics; Is therefore this practice evil? Or is the Scripture therefore no sufficient judge? The more do appeal unto it, the more witnesses there are of the sufficiency of it. Origen giveth this reason, why the Tempter used Scripture, 
a Origen. 〈◊〉 3. in Luc.  Because if he had spoken without book, his words could have had no authority. You may aswell say, that we learned this doctrine from the Devil, as from Heretics. It is a truth which the Fathers have taught, which the Heretics acknowledged, and the Devil believeth it, and he is worse than an Heretic, than the Devil, that will deny it.  
To the second I answer: As all Heretics rejected not Traditions, so all that reject Traditions, are not Heretics. Traditions are either written or unwritten; they rejected some written Traditions, and those were points of faith, else they could not be Heretics: but all poinis of faith necessary for all to know (as the 
* pag. ●4●.  jesuite hath confessed) are expressed in the Scripture. He nameth the Valentinians, Guosticks, and Marcionites; and these taught against the nature of Christ, and against the resurrection, and the like, as he confesseth. Again the Arians, and the Ennomians, and they taught against the Deity of Christ, and of the holy Ghost. And for the Donatists they taught against the unity of Baptisms. All these we have proved to be written Traditions rejected by these Heretics. As for unwritren Traditions, doctrines not taught in Scripture, but delivered by word of mouth, they rejected them not; they laid the foundation, and upon their foundation you have built this pillar of your Religion, this tower and fort of your salvation. This is not only discovered by Irenae●● and Tertullian, but likewise I may add S. Augustine, who declareth this to be the practice of all Heretics; 
b Aug. tract. 97. in joh.  All of the most foolish Heretics use to colour their bold fictions with this saying, I have yet many things to say unto you. And this very text the jesuite 
* pag. 119.  likewise useth to the same purpose to colour this bold fiction of unwritten Traditions therewith. Thus the Heretics, yea omnes insipientissimi Haere●i●i, if you will believe S. Augustine agreed in urgeing unwritten Traditions. And yet the jesuite saith, they agreed in rejecting unwritten Traditions.  
To the third, [That the Fathers pursued those Heretics by unwritten Traditions.] I answer. If a man be to dispute against an Heathen, it is in va●e to press him by the authority of Scripture, which he denyeth. Many of the Fathers disputed against Heretics that did sapere cum Ethnicis, as Tertullian 
c Tertul. de resurrect cain,  affirmeth, and would not be trye● by the Scriptures: but rejected them as counterfeit, as imperfect, and liable to various interpretations, as Ire●●us h●th recorded their actions; to depute against s●ch by the Scriptures, would be but labour lost. Cyrill teach●th us how to deal with such, 
d Contra co● qui ●eri●ta non admittun●, pug●ato a●● is non scriptis, ex solis ratiocinationibus & demonstrationibus. Cyril H●erosol. catech●s. 18.  Fight against such as deny the Scriptures by unwritten weapons, only by strong reasons, and demonstrations. Thus Cyrill in the same place, prooveth the Resurrection of the Body by the renewing of the Moon: as S. Paul proveth it by 
e 1. Cor. 15.  the springing of the Corne. The same Apostle maketh use of Heathen Poets, as of Epim●nides, 
* Tit. 1.  Arati●, and 
* Act. 17.  Menander. And so the Fathers made use of all kind of learning, by unwritten arguments, they proved written Doctrines against such as denied the written word. And when the Heretics appealed from Scripture to unwritten Traditions, they pursued them by the true Tradition of the Church, which was & is the same with that which 
* 1. Cor. 15.  is contained in the Scripture. This is nothing for unwritten Doctrines; it only concerneth modum probandi, not rem probat●m. The thing proved may be written, although the medium, or argumentum whereby it is proved, be not written.  
[What enemies those famous Heretics Nestorius, Euty●hes, 
Reply p. ●●7●  & Dioschorus were unto unwritten Traditions, is discovered by Basil Bishop of Anc●ra. S. Bernard telleth us the same ●le of certuine Heretics of his time called apostolics: who were followed herein by Wickless●, as Thomas Waldensis doth recount, & by the Hussites, as Cocklaus beareth witness: & from these Bellarmine saith truly, th● Protestant's did receive their opinion. And this is your Pedigree.]  
x. We receive not our opinion from man, but find our doctrine delivered in the Scriptures, & from time to time confirmed by the preaching & writings of the Fathers. As for Basil Bishop of Ancira, he was an idolater, and one of that second conventicle at Nice, wherein by unwritten Traditions, idolatry was established: so that his testimony is little worth. Those famous Heretics Nostorius, Entyches, & Dioschorus, were not condemned for denying unwritten Traditions, but for opposing written Doctrines. Although Bernard lived in a declining age, yet he defendeth no unwritten Traditions against the apostolics; but being urged by them, to show where in the Gospel this is written. He accepteth of their Appeal to the Gospel, prosecuteth them in their appeal, and examineth the cause by the Scripture. 
f Be●●ard. ●erm. 65. in Ca●●ic.  Evangelium appellasts? Ad Evangelium ibis. Hast th●● appealed unto the Gospel? To the Gospel thou shalt go. Wickliff defendeth no heretical Doctrine, but the doctrine of the Primitive Church, as Thomas Waldensis relateth it, 
g Quod nulli quidquam in materie fidei debent definite, nisi ad hoc habent authoritatem Scripturae Tho. Wald. l. 2. Doct. ●id. antiq. c. 19  That none ought to determine any thing in a point of faith, without the authority of Scripture. If this make Wickliff an Heretic, what then will you say of Thomas Waldensis himself, who saith as much, if not more against the authority of the Roman Church? 
h Idem ibid.  In the doubts of faith we must inquire what the Apostles taught. And if any shall ask, who shall declare what the Apostles taught? He answereth, Not the African Church, as Donatus said: Not the Roman Church, (as the jesuite will say) but the universal Church; not as gathered in a general Synod, (which ●ft hath erred) but the Catholic Church of Christ dispersed over the world. Where then was the Pope's Cathedral voice? This Doctrine was not then hatched, that whatsoever power is extensiuè in the whole Church, the same is intensiuè in the Pope. And that it must be a thing taken pro Concesso, that i● determining doubts of faith, the Pope cannot err. Huss opposed the errors of the Church of Rome, and therefore it is no new thing to hear his enemies speak evil of him, and of his adherents. Finally, the jesuite concludeth with a rotten lie, that our pedigree is from those rotten Heretics. It is a Brute raised by a Brute, as true as the tale of the Britanes from Brute.  
S. Chrysostome in like manner giveth this for a mark of 
Answer.  Antichrist, and of all spiritual thiefs: that they come not in by the door of the Scriptures. 
* Chrys. 〈◊〉 in joh. 10▪  For the Scripture (saith he) like unto a sure door, doth bar an entrance unto Heretics, safeguarding us in all things that we will, and not suffering us to be deceived. Whereupon he concludeth, That who so useth not the Scriptures, but cometh in otherwise, that is, betaketh himself to an other, and an unlawful way, he is a th●efe.  
To this the jesuit retnrneth no answer, he durst not touch it; it discovereth him to be a spiritual thief, and a minister of Antichrist; and that things unwritten are an other way, and therefore an unlawful way.  
How this mystery of iniquity wrought when Antichrist 
Answer.  came unto his full growth, was well observed by the author of the book de unitate Ecclesiae (thought by some to be Waltram Bishop of Na●mburg) who speaking of the Monks that for the upholding of Pope Hildebrands' faction, brought in Schisms, and heresies into the Church, noteth this specially of them; 
* lib de unitat: Eccles:  that despising the Tradition of God, they desired other doctrines, and brought in masteries of humane institution.  
[Waltram his invective against Pope Hildebrand is to no 
Reply pag. 157  purpose at all, it was written above a thousand years after the beginning of the Church, and it is but the calumny of Schismatics against a man, whose sanctity and miraculous life is commended by many 
* Anton S. 21. Lamb Scha●h. Onuphrius &c  writers.]  
9 Is it to no purpose because it was written above a thousand years after Christ? Can the writers of the 1. 2●. or 3●. age declare what was done in the 6. 7. or 8. age? To what purpose do you allege writers not so ancient, as Bernard, Thomas Waldensis; and some but of yesterday birth, as Cochlaus, and Bellarmine? Neither can it be an invective, or calumny of Schismatics, seeing it is backed with the testimonies of S. Benedict, 
* Benedict. in Regulae▪  That the Abb●t ought to teach nothing which is without the precept of the Lord. Of S. Authonie, 
* Athanas in vita ●●●on  The Scriptures are suffi●●●nt for doctrine. And of S. Ba●il, 
* Basil. in Regul. brevior.  It is fit, that every one should learn out of the holy Scripture that which is for his use; both for his full settlement in Godliness, and that he may not be accustomed unto human● Traditions. Were these men likewise Schi●matickes? If not, why do you make no answer at al● unto their testimonies? You only ●ell us, that Hildebrand was a man of sanctity, and of a miraculous life. And to prove t●●s you allege the favourers of his faction, and the ●a●●●●ers of the papal dignity: yet such was the open impiety of this Hildebrand, or brand of h●ll, (who set the whole world on fire) that those authors (cited by you) have published it to the world. Antoninus re●ateth his confession of his sinful life on his deathbed, 
i V●lde pe●cavi in Pastoralicura, & s●adente D●abolo contra ●manum genn● iram & od●u●n concitatari Anton ibid.  I have sinned exceedingly in my Pastoral care, and the Devil persuading me I have kindled anger and hatred against mankind●. Lambertus confesseth, that 
k Lambert. schaph. in hist: an 107●.  the Clergy called him an Her●●icke. And that the world spoke foully of ●im about his dealing with Math●●dis, who left her husband, and prostrated herself so unto him, 
* Idem in hist: an ●077.  Quòd die ac no●te impudenter Papa in ejus ●oluturetur amplexibus. Onu●hrius relateth that which all men know, 
l Onuph in vita Gr●gor ●  He was the first Pope that ever excommunicated the Emperor, took away his Crown, and gave it to another. If any man desire to hear● the sanctity and miraculous li●● of this Hild●brand (or Gregory the 7th) commended by many writers, let him read the 5● Chapter of that 
* De Christ. Eccles. success: & staru pag 104.  unanswerable work long sin●● published by the most learned Primate. In the R●man fa●●ion things are thus decreed; All jesuites shallbe enthralled to their General: all Generals to the Pope: this Pope hath decreed it, 
m Con● l. edith Binij●●o●. 3. part. ●.  The Pope may absolve subjects from their fidelity unto heretical. Kings. By the judgement of the Pope. our gracious Lord and King (whom the Lord long preserve from such disloyal Loyalists) is of the heretical Religion. Let the world judge, if such a man, as defendeth the sanctity of this Pope (who deposed the Emperor, and gave away his Crown to another) be fit● to live within his Majesty's Kingdoms.  
Mark here the difference betwixt the Monks of S. Basil, 
Answer.  and Pope Hildebrands' breeding. The Novices of th● former were t●ay●ed in the Scriptures, to the end they might not be accustomed unto humane Traditions: those of the ●atter were kept back● from the study of the Scriptures, that they might be accustomed unto humane Traditions. For this, by the foresaid author, is expressly noted of those Hildebrandine Monks, that they 
* lib. de unitas. Eccles.  permitted not young men in their Monasteries to study this saving knowledge: to the end that their rude wit might be ●ourished with the husks of Devils, which are the customs of humane Traditions, that b●ing accustomed to such filth, they might not taste how swerte the Lord was. And thus in the times following, from Monks to Friars, and from them to secular Priests and Prelates, as it were by Tradition from hand to hand, the like ungodly policy was continued, of keeping the common people from the knowledge of the Scriptures, as for other reasons, so likewise that by this means they might be drawn to humane Traditions. which was not only observed by 
* Erasm. in e●nar. in 1. Psal.  Erasm●●, before ever Luther stirred against the Pope: but openly in a manner confessed afterwards by a bitter adversary of his.  
To all this the jesuite likewise replieth nothing.  
Petrus Suitor, a Car●husi in Monk●, who, among other inconveniences 
Answer.  for which he would have the people debarred from reading the Scripture, allegeth this also for one. 
* Suitor de troth. Bibl c. 22.  Whereas many things are openly taught to be observed, which are not expressly to be had in the Scriptures: will not the simple people observing these things, quickly murmur, and complain that so great burdens should be imposed upon them, whereby the liberty of the Gospel is so greatly impaired? Will they not also be drawn away from the observation of the ordinances of the Church, when they shall observe that they are not contained in the law of Christ?  
Thus Suitor hath cut out the doctrine of the Church of Rom● after the new fashion, and stitched together the practice, in debarring the common people from reading of the Scriptures, with the reason of it, lest they should see that the Traditions of the Church ● not in the law of Christ.  
[Neither ● this observation of Sut●r be disliked.] 
Reply p. 157.   
10. How do you like this, that many things are taught to be observed, which are not expressly to be had in the Scriptures? And again that by reading of the Scriptures, the common people will see, that the Traditions of the Church are not contained in the law of Christ? How unlike is this to your usual answer, That the Scripture expressly commandeth, and commendeth the use of Traditions? And that they are not out of the Scriptures, not passed in silence; but virtually contained in them, in that the Scriptures send us to the Church, and the Church unto unwritten Traditions. Thus Suitor the Monk, and this jesuite differ in their opinions: the Monk thinketh, the Traditions, or ordinances of the Church are not in Scripture; the jesuite answereth, that they are. And if they be, why then do you not suffer the common people to read the Scriptures? The jesuite answereth, because of the great mysteries contained in the Scripture; and because of the great inconveniences which come thereby. But Sut●r would have the common people debarred from reading, not for fear of seeing too much; but for fear of seeing too little: not because of the great mysteries contained in the Scriptures; but because the ordinances and Traditions of the Church cannot be seen in them. And this is the mystery of unquity, that it is the usual and constant doctrine of the Fathers, (as the jesuite hath 
* Pag. 155.  taught us) That the Apostles did preserve the dignity of the mysteries, by keeping them hidden and in silence; and therefore they are not opened in the Scriptures, which are read to the whole world. And that all the ancient holy Doctors have taught, (as here the jesuite telleth us) that there is such profound knowledge, and such deeps and unsearchable mysteries are ●aid down in the Scriptures ●hat the people of the would aught to be debarred from reading, judging, and interpreting of them. We allow the reading of them to the common people; but the judging & interpreting of them, we say, instrumentally & subordinately under God doth belong unto the Pastors of the Church. And in this we follow the practice of the primitive Church in which reading was allowed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto Children & little ones; but judging & interpreting unto those that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom to discern. As Eusebius 
n Euseb de prepar evang. l. 12.  recordeth it. To prove this (that the scriptures are not to be r●ad by all, because they contain such great mysteries as are not meet for all to read) Clement of Alexandria is the only Author alleged by the jesuit: but what, doth Clement play on both sides too? so the jesuit would have him do; for 
* Pag. 155.  even now he alleged him to prove this, That many mysteries are not opened in the scriptures which are read to the whole world, lest the knowledge of them should become contemptible unto the common people by too much familiarity. And now he allegeth him to prove this, That there is profound knowledge, and such unfear chable mysteries are laid down in Scripture, that the Scripture must not be read of all, because all are not capable of that profound knowledge. Are not these contradictions? mysteries are opened in the Scriptures; mysteries are not opened in the Scriptures. The Scriptures are read to the whole world; the Scriptures are not read to the whole world. The common people 〈◊〉 known mysteries; The common people 〈◊〉 not capable of the knowledge of those mysteries. If the jesuit, to avoid these contradictions, (which without all contradiction are most false) shall answer; that he speaks not of all, but only of some mysteries. I would willingly learn, why some mysteries should be fit to be written, and some not? Why some may be read, & some not? why some should be contemned through too much knowledge, & some so unsearchable that they cannot be known? All that Clement saith is to this effect; that the Pastors of God's people ought to be careful how they dispense the mysteries of God's word, of which some are as deep as a pit, in which a man may drown and some are shallow, of which the thirsty may drink. Shut therefore t●e fountain, saith Clement, and cover the pit from such a● are not capable of profound knowledge. What doth he mean by this; take away the Scriptures from the common people? No: how then shall the thirsty drink? And what shall become of those things in Scripture, which are so shallow that every one may wade in them? Take it then likewise away from many Priests, who are not the wisest always in the Parish; and no more capable of those deep and profound things than many of the common people: but cover the pit. That is, let the Pastor teach according to the capacity of his hearers; giving 
o Heb: ●. 13.  milk unto babes, and strong meat unto them of age. So that in this Clement speaketh not of reading the Scriptures, but of Preaching out of them by the teachers of God's people. This is the practice of our Church; we give meat to every one, and such meat as is meet, to every one his portion in due season: and yet the jesuite chargeth us with thi●● [N●w adays among the Protestants, all sorts of meats ●re 
Reply p. 15●.  propounded unto the people, and it is lawful for every weak stomach to glut it sel●● with the strongest meats and mysteries, which S. Paul judged fit to be spoken of 
* 1. Cor. 2. 6.  among the perfect only.]  
If we sometimes do glut our hearers with too much meat, yet our fault is not so great as theirs, who starve their people for want of meat, who take away the sincere milk of the word, and feed them only with the d●●ffe of their own inventions, and with the l●●●kes of human● Traditions. With us you may find Masters careful of their servants, Parents of their Children, Pastors of their Novices, catechising them to make them fit for stronger meat: and before any may come to the Supper of the Lord, (which we account the strongest meat of all) it is ordered by our Church, that they first eat and d●gest, learn and remembers, that Ca●●chisme published by authority. You not only neglect these things, but even mock, and scoff at them that do them: and those you admit to the greatest mystery that can be to the Supper of the Lord, who are so f●rre from being able to give an account of their faith, that they know no● (I speak it with grief) the very first principles of the word of God. I am glad to hear the jesuite confess, that with us are the strongest meats and mysteries, which S. Paul judged fit to be spoken of among the perfect only. With us are no unwritten doctrines; and therefore unwritten Traditions are not the strongest meats, but rather strong poison; not mysteries of Godliness, but rather mysteries of iniquity. And as the Heretics in former ages, so the jesuites in these our days err in citeing this text (We speak wisdom among them that be perfect) for unwritten Traditions. In which S. Paul only meaneth this, that the doctrine of Christ, which is preached unto all, is not received alike of all: when it is spoken unto a wicked and a carnal minded man, it is by him accounted as foolishness: but when it is spoken to a godly and spiritual minded man, than it is accounted wisdom.  
11. The jesuite proceedeth on to his second reason of debar●ing the common people from reading of the Scriptures, because of the great inconveniences which come by allowing the Scriptures unto such. Christ saith, 
p Mat. 12. 29.  Ye err, not knowing the Scriptures. 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in prae●at. in Epist. ad Rom.  Infinite avils have sprung from hen●e, from ignorance of the Scriptures, saith S. Chrysistomes And again in a treatise written purposely of this point, he showeth at large, that 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉. Tom. ●. edit. Savil.  The knowledge of the Scriptures is very profitable, and freeth us from b●ndage and ignoran●●. And likewise, that all evils did spring from this, because the common people did not read the Scriptures. He expoundeth the words of our Lord, Search the Scriptures, in this mann●r, 
s Idem hom. 14 in john.  Our Lord exhorted all the jews to search the Scriptures. 
t 2. Pet. 1. 15▪  Ye d●e well, saith S. Peter, that ye take he●d unto them. But thus saith the supposed Successor of S. Peter, ye do ill, to read them, for innumerable and great inconveniences come thereby. Thus we see a manifest opposition betwixt Christ, and his supposed vicar: betwixt the practice of the Primitive Church, and of the now Roman Church.  
Let the evils be never so great, yet our taking away the Scriptures from the common people can be no more justified, than your taking away the cup; you may aswell take away meat and drink from them, because evil cometh sometimes by them: you may aswell forbid them the hearing of the word, as the reading of it, seeing evil may come by preaching being misunderstood; you may aswell take Christ from them, because he is to some a rock of offence, and a stone to stumble at. If this reason be good, then take away the Scriptures from the Priests likewise; yea rather from them, because they may pervert the meaning of the Scriptures, and not only thereby fall themselves into evil; but likewise draw Disciples after them. And, as 
* Bellarm. de Pontif. Rom. l. 1. c. ●.  Bellarmine observeth, the Ringleaders of the people into heresies, have been, for the most part, Bishops or Priests. But will you hear the particular inconveniences.  
[1. Doth not the licentious li●● of your people, against Princes, 
Reply p. 158.  Pastors, and Church, show plainly that which Suitor mentioneth?]  
This is a lie of the longest elevens. Let the world judge, whether obedience unto Princes be better taught and practised by us, or by you. A Prince's Crown cannot sit sure upon his head, if this doctrine be true, The Pope may depose Kings, and dispose of their Kingdoms; the which is defended by the jesuite 
x Marian de Rege, & Regis institut.  Mariana, and 
y I de abdicat. Hennc. 3 ●●. ascribed to Bucher.  Bucherus. As for obedience unto Pastors, and the Church, setting aside that blind obedience, the common proverb declareth what you are, The nearer Rome, the worse Christians.  
[2. The loss of souls, as 
* ●ee pag 2●. of t●e Reply.  Calvin confesseth, that the Devil did gain more ●oules, by permitting the Scriptures to the vulgar 
Reply pag. 1ST  sort, then by keeping the word from them.]  
Calvin speaketh only of corrupt Translations, as the jesuite himself confesseth in the place cited; what therefore Calvin saith of corrupt Translations, that the Devil gained souls by them; is rather true of yours, then of ours: for they are more corrupt than ours. The vulgar Latin Translation (upon which you dote so much, that you prefer it before the Original) hath many corruptions of all sorts, as a Bishop 
z Lindan. de oped gener. interp l. 3 c. 1.  of yours confesseth.  
[Every old wife is able to chop Scripture with the best of you all.] You should rather pity the ignorance of your own silly women, who are like those women spoken of by S. Paul, 
a 2. Tim. 3. 7.  who are never able to come to the knowledge of the truth. Their ignorance, I say, you should rath●r pity, then envy the knowledge of our women, whose glory it may be, and not their shame; that they are more skilful in the Scriptures, than many jesuites, and are able to discover your errors in many points of Divinity. Pamphilus approved this practice not only in men, but likewise in women; for as Hierome reco●deth it, 
b Scriptures quoque sanct●● non ad legendum tantum, sed & ad habendum tribu●bat promptissimè, non ●olùm vitis, sed & foeminis. quas vidisset lectioni deditas. Hi●ron in Apol. cont. Ruf.  He gave most freely the holy Scriptures, not only to read, but to keep them for their own, not only unto men, but likewise to as many women, as he saw did give themselves to reading.  
In the conclusion of this Section, he telleth us a tale of an old wife.  
[They are living yet, (and perhaps your own self are not ignorant of it) who can testify that one of your Predecessors in that dignity which you once enjoyed, being challenged for taking a second wife, contrary to ●he prescript of the Apostle, ordaining that a 
* 1 Tim. 3. ●6  Bishop should be the husband but of one wife only; returned a short answer for himself out of the same Apostle, 
* 1. Cor. 7. 9  that it was better to marry then to burn. 
Reply p. 158.  Choosing rather to separate S. Paul from S. Paul, than his second wife from himself.]  
I know the person by your description, the first letters of his name are G. M. His fame liveth after his death unto his glory; and were he living, h● would have curried your coxcomb for this tale. S. Augustine saith, that Montauns the Heretic was the first that condemned 
c August. de Haeres. ad Quod●ultd.  second marriage as fornication, & from him our Adversaries have received the same opinion. S. Paul condemneth it not, no not in a Bishop himself: 
d Praecipitur ●t non nisi singulas ●no tempore habeant uxorea Hicron. epist. ad Ocean.  To avoid the multiplicity of wives, which was common with the ●ewes, at the same time, it is commanded, saith S. Hierome, that they shall have but one wife at once. If the Apostle allow one wife to a Bishop, why do you condemn that by your Traditions, which God alloweth? The forbidding of it crosseth the truth of the Scripture; for the Scripture saith, 
e Heb. 13. 4.  Marriage is honourable among all men: but whoremongers and adulterers God will judge. And these Tradition mongers say, marriage is damnable among some men, but whore mongers and adulterers are not so. Do we not see it among them? that a Priest may not hold one benefice with one wife: but he may keep two benefices with three concubines. When Hildebrand (an adulterous Pope) resolved to bring in this doctrine of devils, 
f 1. Tim. 4. 3.  in forbidding of marriage, the Clergy with one consent cried out against him, 
g Lambert. Schaphnaburg. hist. an. 1074.  He was an Heretic, he forgot the sayings of our Lord, All men cannot receive this saying. And of his Apostle, He that cannot abstain, let him marry: for it is better to marry then to burn. That renowned Prelate might answer the same for himself, & yet not separate S. Paul from S. Paul. To conclude this Section, daily experience showeth it, that as greater inconveniences come by debarring the common people from the Scriptures, then by admitting them to read them: so greater evils proceed from debarring Priests their wives, then from the allowing of them. Platina saw this long since, & therefore in the life of Pius Secundus, he secondeth this, Sacerdotibus magnâratione sublat ●● nuptias, majori restitu●ndas. There was great reason to take away marriage from Priests, but there is greater reason to restore it unto them again. And so we proceed to his next Section the title whereof is this:   

SECT: VIII. [For what cause all Heretics have been accustomed to reject Apostolical Traditions.]  
WHen I first read the title of this Section, I expected no other stuff, than I find therein; even a deal of bombast to stuff it out. And as the title is a digression, so the whole Section consisteth of three digressions from the Question.  
The 1. is of the affinity of Heresy, and Idolatry.  
The 2. about the Interpretation of Scripture.  
The 3. is touching the Translation of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tradition. Concerning the 1. he beginneth thus.  
[The Reader must observe, that Heresy is a kind of Idolatry, 
Reply pag. 15●  for as S. Cyprian observeth, 
* C●prian. de unit. Eccles.  the enemy of mankind perceiving how by the coming of Christ, and by the preaching of his faith, men were drawn from Idolatry unto the true service of God, he be thought himself how by a new illusion he might entrap poor souls under the very title and profession of Christianity. Hereupon, saith S. Cyprian, he invented new Heresies and Schisms.]  
We confess all this, and are able to prove, that with you are these things, Idolatry, Heresy, & only the title of Christianity, or a show of Godliness. There was never greater Idolatry among the Heathens, then is at this day defended in the Church of Rome, for which cause, namely for her Idolatry, S. john compareth her unto 
a Revel. 11●.  Egypt. This is descended unto her from the ancient Heathens, as this Heresy of unwritten Doctrines to perfect the rule of faith is descended unto her from the ancient Heretics. As for the title of Christianity, and the outward form of Godliness, this is all you have to brag of; ye are wolves in sheep's skins: ye have the horns of the Lamb, but the voice of the Dragon; as S. john 
b Revel. 13. 11:  describeth you. Ye speak lies in hypocrisy, as if they were truth. And the mystery of iniquity, that is, the covert of piety, is the only means whereby ye entrap poor souls. To free themselves from Idolatry, he giveth a strange description of it.  
[Idolatry, placing a senseless creature in God's st●●d, doth 
Reply pag. ●59  give religious worship thereunto.] A senseless description; and yet as senseless as it is, such Idolatry you are guilty of, in worshipping of Idols of silver, and gold, and of brass etc. If a man worship the Devil, is it not Idolatry? Yet he is no senseless creature. Your Demi god the Pope is an heretical Idol, to whom that may well be applied, which you lay to our charge. For he is set up on the altar of your souls, and adored as God. He is so far besotted with a selfe-liking of his own opinion, that he treadeth underfoot all other authority, both divine & humane, as the power of Scripture, of Fathers, and of Counsels, which are nothing without him, and he fare above them. And yet because he hath some apprehension of the authority of holy Scripture, ●nd finding it pliable to his humour, he admitteth no other Interpreter thereof but himself. Hence it cometh that these places must needs be understood of him, 
c Concil. Later, Sess. 9  All Kings shall worship him, Psal. 72. 11. All power is given unto him in heaven and in earth. Math. 28. 18. This is the heretical Idol, whose essential parts are Heresy, and Idolatry.  
2. His second digression is about the Interpretation of Scripture; and therein he pus●eth himself to show, by what means it must be interpreted; and by what means it must not be interpreted.  
[It must be Apostolical Tradition, which the ancient Fathers always have taught to be the certain ●ule whereby 
Reply pag. 159  we must find out the assured sense and m●aning of the holy Ghost, speaking unto us in the Scripture, 
* Vincent. Li●in. c. 1.  Enquiring often, saith Vincentius Li●inensis, with great care of very many holy and learned m●n, in what sort I might by a certain, and as it were, by a general and regular way, discover the truth of the Catholic faith, from the falsehood of heretical perversity, I received still this answer from them all: that if I would find out the deceit of uprising Heresies etc. I must fortify my bele●●e with two things: first by the authority of Holy Scripture, next by the Tradition of the Catholic Church. But seeing the Canon of Scripture is perfect, and sufficient to itself for all things, what need is there of the authority of the Ecclesiastical interpretation to be joined with it? Because the Scripture is so profound, that all men do not take it in one and the same sense. etc.]  
If you will stand to the judgement of Vincentius, the controversy is thus determined by him.  
1. That the Canon of Scripture is perfect, and sufficient to itself for all things. He believed a selfe-sufficiency, or an immediate sufficiency, so that there needed no unwritten Traditions.  
2. The Tradition which he alloweth, is that kind of Tradition which we allow; the Ecclesiastical interpretation. Not the interpretation of Heretics, of the Pope, of the Roman Church: but that of the Catholic Church.  
3. The end of this kind of Tradition is, that Heresies might be discovered and confuted. not to be a rule of faith, nor to supply the defects of Scripture, as if it were an imperfect rule.  
4. He doth not account it a good means to discover all Heresies: but only uprising Heresies, (as the jesuite translateth it.) that is, of new Heresies, or Heresies lately sprung up. 
d Ceterùm dilatatae & inveteratae h●reses nequ●quam hâc vià adgrediend● sunt, ●● quod prolixo temporum tractu ●onga his furand● veritatis patuerit occasio. Idem de Haer: c 39  For far-spread and inveterate Heresies are not to be dealt with all this way; saith Vince●tius, because by long continuance of time a long occasion hath lain open unto them (unto the Heretics) to steal away the truth, Majorum volumina vitiando, by corrupting the books of the ancient. Such heresies he would have confuted, sola Scripturarum authoritate, only by the authority of Scripture. This heresy of unwritten Traditions is not now newly budded, our Adversaries have received it from the ancient Heretics, and whatsoever the Heretics did, we are sure our Adversaries have not been backward from corrupting the writings of the ancient; they have fitted the monuments of antiquity to their opinion, as the Tyrant used to fit his guests to his bed; wresting them, cutting them off, and adding to them 
c Adscripta sunt Patribus, quae ipsis nunquàm ne per quietem quidèm in mentem venerant. Ludou. Vi●es de cause. corrupt. art.  many things which the Fathers never dreamt of. Yet we except not against this kind of Tradition, we have tried & examined unwritten Traditions by this Tradition of the Church; and notwithstanding all your corruptions of the writings of the ancient, yet there remaineth enough to find out the deceit of unwritten Traditions. Let the Scripture have the first place, (which Vincentius assigneth unto it) that so God (the Father of our faith) may have the first audience: & the● let the Tradition of the Church come up in the rear, to back that which the Scripture teacheth.  
But the jesuite would have all done by the Church, and nothing by the Scripture.  
[For our Saviour foreseeing the presumptuous and ras● 
Reply pag. 160  boldness, which some would take upon them to interpret the meaning of his written word, hath ordained that his Church should be provided of a singular means to find out, and to declare the true meaning thereof, being always endued with that supernatural gift, which our Saviour imparted unto his Disciples, when 
* Lu●. 24. 45.  he opened their understanding, that they might understand the Scriptures.]  
That which our Saviour foresaw, we see in you, A presumptuous and ●ash boldness in interpreting Scripture. Christ saith of himself, All power is given unto me in Heaven and on earth. This is presumptuously applied to the Pope. S. Ioh● saith, I saw another Angel come from the East, which had the seal of the living God. This is rashly & boldly applied to S. Francis. And yet the Church interpreteth both these places of Christ. The Church hath his supernatural gift; but what Church? 
f Tho. Wald. l. 2. doct. fid. entiq. c. 19  Not the African Church, as Donatus said: nor the Roman Church: (as the jesuite meaneth.) But the Catholic Church of Christ dispersed over the world: As Thomas Waldensis saith. And where wilt thou find, or how wilt thou know, which is this Church? The author of the imperfect Work on Matthew, hom. 49. answereth, The Scripture is the only way whereby to know which is the true Church of Christ. And again, The Lord knowing that in the last days there would be such a confusion, commandeth Christians to fly only unto the Scriptures. For if they do otherwise, They shall perish, saith he, not knowing which is the true Church; & by that means shall fall into the abomination of desolation, which shall stand in the holy places of the Church.  
He showeth, that the Scripture must not be interpreted [by private imagination, private fancy, or private spirit.] Can he charge us with this? Interpretation of Scripture is a 
g 1. Cor. 12.  gift of the spirit. He that denyeth this, is an Heretic. The same spirit that inspired them, must interpret them. This spirit (which, like the 
h joh. 3. 8.  wind, bloweth where it listeth) may blow on private men. Private men, having this spirit, may discern the sense and meaning of the Scriptures, aswell as the Priest: either grant this, or else condemn 
i Act 18.  Apollo's, Aquil●, and Priscilla, who are commended in Scripture for this: yea condemn the Homilies of Le● the Emperor, commended by Gretzer in his edition of those Homilies; or else grant this, that private men may discern the sense and meaning of the Scriptures. When private men, through the help of God's spirit, do discern the sense and meaning of the Scriptures, and deliver the sense intended by the Holy Ghost; will you call this private imagination, private fancy, private spirit? It is the doctrine of the Devil, & of Antichrist, which possesseth our Adversaries, & persuadeth them that their doctrine must not be examined, nor their Spirit tried: but whatsoever Interpretation their Church (that is the Pope) giveth of any part of Scripture, be the Interpretation never so private, never heard of before, never so contrary to the exposition of the Fathers; yet it must be believed as sure as that S. john's Gospel is Scripture. And neither S. john's Gospel, nor any part of Scripture is (by them) accounted true, because it is written: but it is accounted true, because it so pleaseth the Pope. What then he allegeth out of S. Augustin, may fit be applied unto them, then unto us. 
* Aug Ep. 222.  They are Heretics, not because they contemn not the Scriptures (for so S. Augustine is to be read) but because they understand them not aright. Again 
* Aug. tract 18. in joh.  Good & holy Scripture is not rightly understood, & what is wrongfully understood, is audaciously affirmed by them. And again, 
* Aug. count. Faustum.  This doth not please them, because it is written, but it must therefore be true Scripture, because it pleaseth them. If S. Augustine were now alive to ●ee the doctrine & practice of the Roman Church, he could not more fitly express it, than he doth in these sayings. His third digression is about the translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
[Wheresoever the Scripture speaketh against certain Traditions 
Reply p. 161.  of the jews, partly fcivolous, partly repugnant to the Law of God, there all the English translations follow the Greek exactly, never omitting the word Tradition. For example Mat. 15. Contrariwise wheresoever the holy Scripture speaketh in commendation of Traditions, there all their Translations agreed not to follow the Greek. but for Tradition they translate ordinance, or instruction, as 2. Thes. 2. 15. etc. & any word else rather than Tradition. Insomuch that Bezatranslateth it, Traditam 
2. Thess. 2. 15.  doctrinam, the doctrine delivered, putting the singular number for the plural; and adding, Doctrine, of his own.]  
3. This is transcribed out of Gregory Martin, a learned divine, as he styleth him, who is censured by one of his own side for an 
k The treatise of renunciat.  ignorant divine. But all his geese are swans; & as the proverb is, Asinus asinum scabi●, one good turn requires an other; he could do no less then afford him some worthy title, who stored him with such a deal of worthy matter. He harpeth much upon Allour Translations, and yet I know but only of one Translation, the Bishops as they call it, which was published by authority, until after the days of cavilling Martin. As that translation doth justify our doctrine, so we are able to justify that, & all other our translations in this point from the slanders of this Martin. We confess the fact, in those places cited by Martin; the Translators have not englished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Traditions. D. Fulk (who hath discovered Martin's discovery to be an heap of senseless cavillations) confesseth the same. This I observe to free that learned Dr 
* (yet M. Fulk saith, it is found there. If he give not us an instance, let him give himself the lie.)  from this marginal note, in which (setting aside all good manners) the he is given him. He hath answered for himself in his confutation of Martin's discovery in these words. I say there is no law nor statute made against it, but the word, Tradition, may be used by our Translators. This is no more than if I should say, Papists may be suffered to live as good subjects, not that they are good subjects.  
The evil of the fact we deny, for though they used not the word Tradition, yet they used such a word as declared the meaning of the holy Ghost in those places. What will you say for your vulgar Latin, in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always translated Tradition, but sometimes 
l 1. Cor. 11. 2.  Praecepta, & in English not Traditions, but precepts? I may say of the Septuagint, as sometimes Galatinus said of the Chalde Paraphrase that it is rather an exposition in some places, than a Translatiö: yet the Apostles in alleging the old Testament, did usually follow the 
m Compare Prov. 3. 34. with I am 4. 6. and Prov: 11. 31. with 1. Pet. 4. 18.  Septuagint, rather than the Hebrew. So that Translators may sometimes  from the original word, & yet be blameless aslong as they retain the sen●e intended by the holy Ghost in that word. Thus our Translators have done; there is only a verbal or grammatical, no real or doctrinal difference betwixt the original & the translation. Tradition is a doctrine, ordinance, instruction or institution: & again, doctrine, ordinance, instruction, or institution is a Tradition. And if Beza must be censured for translating it, The doctrine delivered, & not Traditions; then what say you to those books which are approved, & yetrender it by 
n Syrus Interpres.  commandments, & 
o Vatabl. Bibl.  Institutions, & not Traditions? If it be a Tradition, it is a delivery; a delivery must have something delivered: it could not be a delivery of rites, because they have little power to keep out the man of sin (& the Apostle gave that exhortation) it must needs be a delivery of doctrine, or a doctrine delivered. As for his exception at the change of the number, we may account this among the number of his Cavils; for by doctrine delivered, he meaneth not one singular doctrine, but all the whole sum of S. Paul's doctrine. Many words grow out of use through abuse, Tyrannus of old signified a King, Host a stranger, Sophista a wise man; he would not be accounted a wise man that should now english them so: So of old Traditio was taken divers ways, for the manner of delivery either by writing, or by word of mouth; and for written doctrines, aswell as for things unwritten: but now our adversaries abuse the word, and wheresoever they find it, they apply it to unwritten Traditions; therefore our Translators did well, not to use this word Tradition, which, being perverted by our Adversaries, might become a stumbling block to the Reader; but rather to use another word which might agree with the Original, and declare the meaning of the Holy Ghost, and yet might not be so easily perverted to a false meaning.  
This cavilling Martin hath another fling at our Translatours.  
[Yea, they do so gladly use the word Tradition, when it 
Reply pag. 162  may tend to the discredit thereof, that they put the said word in all their English Bibles, when it is not in the Greek at all; as 
* Coloss. 2. 20.  why are ye led with Traditions? And as another English Translation more heretically, Why are ye burdened with Traditions? Tell us, you that profess to have skill in the Greek, whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify Tradition? justify your Translation, if you can, either out of Scriptures, or Fathers etc. Tea, tell us, if you can, why you translate for Tradition, ordinance; and contrary, for ordinance, Tradition.]  
Tell me, why your vulgar Latin, allowed by Clement the eight, is guilty of the same fault, if it be a fault? In it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Customs, is translated 
p Act. 6: 14.  Traditions; and in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth Traditions, is translated 
q 1. Cor: 11. 2.  precepts, or customs. Tell me that, and I will tell you this. Tell me, why the Translator of Theod●ret printed at Cullin an. 1573. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Traditions, and why Hentenius, translating Oecumenius, translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Institutions? We can justify our Translations by Scripture; for it calleth these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
t Coloss. 2. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrines of men, and it calleth doctrines of men 
s Mat. 1●.  Traditions. The interpretation of the Fathers doth likewise justify this translation, for S. Ambrose interpreteth this place of such errors, Quos humana invenit Traditio, which humane Tradition found out. What were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoraea but the Traditions of Pythagoras? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify ordinances, and if ordinances signify Traditions, why may not the word be so translated? Why did the jesuite himself not distinguish more accurately, in his translations of the Greek testimonies, between these words? For commonly he translateth 
* pag. 143. ●. pag. 150 1. pag. 155. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctrines; and taketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ordinances, Preach, and Traditions for the same.  
At last he concludeth this Section with a wise observation of his own.  
[The last Translations correcting all the former, doth 
Reply p. 163.  clearly declare, what a handsome Scripture the poor people relied upon all the while before: that it was not the pure word of God, but the corrupt invention of Translators.]  
Here is an handsome observation of as wise a divine, as Martin himself. There is but a verbal difference betwixt Tradition, ordinance, and institution, if a verbal difference corrupteth a translation, and maketh it a false invention, and no pure word of God, what then shall become of all your Latin Translations? They cannot be numbered, saith S. 
t Aug. de doct. Christ. l. 2. c. 11.  Augustine, 
u Hieron. praesat. in Iosh.  As many books, so many several copies, saith S. Hierome. Until the Council of Trent decreed the vulgar Latin, what pure word of God could the Roman church have? yea, if a verbal difference corrupt a Translation, then at this day they have no pure word of God; for the vulgar Latin differeth more from the original than our English doth. Lindanus, a Popish Bishop, confesseth 
* Lindan de optim. generinterpret. l. 3. cap. 1●  It hath many corruptions of all sorts etc. some things are translated too intricately, some improperly, and some not truly. And such variety, and difference there is between the Copies themselves, that hardly is one like another. Yet if they convert the words, and do not pervert the sense, no wise man will call them a corrupt invention of false Translators; because the truth of Scripture is the sense, and not the words; and variety of Translations, differing only verbally, doth not hinder, but rather doth further us to find out the true sense, if we will wisely compare them together.   

SECT. IX. The whole sum of the Iesuit's Reply being cast up, the remainder is nothing.  
1. NOthing but insolent bragging, and vain tau●ologies do here in his last Section at the first light present themselves. Folly is so deeply rooted in him, that though he were brayed in a mortar, his foolishness will not departed from him. As for brags, they are essential to him, and therefore confute him never so evidently by the Scriptures, and by the Fathers, yet a man may aswell make a scold l●ave railing, as make him leave his bragging. I will not, actum agere, answer that again which hath been already three or four times answered: yet that the Reader may see, that I have not lef● one testimony itself unanswered, the margin 
* Ignatius sect. 2. the las● testimony. Ter●ul. sect. 6. Divis. ● Eureb, sect. 6. Devil. 12.  doth direct him where he shall find these testimonies taken out of Igna●ius, Tertullian, Eusebius, Epiphanius, Basil, Chrysostome, and Augustine already answered. 
Epiph. sect. 2. Divis. 11. Basil sect. 6. Divis. 10. Chrys. sect. 3. Devil. 2. August. sect. 4● Divis. 8.  The pleading is ended, and the verdict is given against you, conclusum est in causâ, all your witnesses come too late, and your testimonies a day after the fair: but because we are willing to give you a full hearing, you shall have your witnesses examined.  
[The Fathers of the Council of Gangers do plead our cause as if they had been fieed to that end. 
* Conc. Gang. can. ult.  We desire that all 
Reply p. 164.  things delivered by the Scriptures, and Ecclesiastical Traditions (by Apostolical Traditions it is in the Greek) be observed in the Church.]  
2. The Eustathians, against whom this Council proceeded, erred both in point of Doctrine, and in Ceremonies; in doctrine absolutely condemning the Christian duty of fasting, and the honourable state of marriage in all men: in ceremonies they allowed not the received kind of apparel, but would have a strange kind brought into the Church. Against the first, their errors in doctrine, these Fathers pleaded the Scripture; against the latter, their error in Ceremonies, they alleged the Tradition of the Apostles. And therefore desired that All things should be observed in the Church, which were delivered by the Scriptures, and by Apostolical Tradition. You have need to fee these Fathers again, for this, which they have pleaded, is nothing for you.  
[Some Protestants tell us, that in these sayings the Fathers 
Reply pag. 165  do not speak of points belonging unto faith.]  
3. It seemeth you answer without taking out the copy of our Answer. What we have answered, we have, & will ever make it good, that in many places, where the Fathers speak only of ritual Traditions, you allege them as patrons of doctrinal Traditions unwritten. We say not in all those places they speak not of points of faith; in some they do, in some places they do not. And here again he bringeth in the same witnesses to be reexamined; as Basil concerning the worshipping of the Holy Ghost, Augustine for rebaptisation, Tertullian touching prayer for the dead, Epiphanius about single lift, Chrysostome, Augustine, and Epiphanius about prayer for the dead, those points, saith he, they accounted necessary, and unwritten Traditions.  
S. Basil being duly sworn testifieth this, that the worship which is due unto the holy Ghost is taught in Scripture; but for the use of this syllable Come in this form of words, Glory be to the Father, and to the Son, cum spiritu sancto, with the holy Ghost, this form of words he confesseth is not written: but that it may be defended by Tradition.  
S. Augustine confesseth the same concerning the point of Rebaptisation, that although this form of words, Those that return from the Heretics shall not be rebaptised, be not written: yet from most certain grounds of Scripture he concludeth the same. And no Protestant saith, this is not an article of faith.  
Tertullian is only an advocate for Ritual Traditions unwritten. And the anniversary oblation, or yearly prayer for the dead at such and such times, is not to be reckoned among the points of faith; but among the Customs, or ordinances of the Church.  
Epiphanius saith, that the obligation to abstain from marriage is such in those that have so vowed, that it is a fin to marry after single lif● is vowed. The Popish practice declareth it to be no sin, else how could 
a Cromer. de rebus Polon. lib. 4.  Benedict the 9th dispense with Casimirus the heir of Polonia, to marry after his vow? It is the Pope's dispensation, which is above law, which maketh it lawful. This is a case of Conscience, as we hold, which may be determined, though it be not expressly written, by sure and certain principles of the Scripture in this manner; If the vow be solemnly made, and the party by any means be able to keep it, it is unlawful to marry although the Pope would dispense with it: but if not, we say with Epiphanius, 
b Epiph. haer. 61  It is better to marry after the vow, & at length to return home to the Church though he be la●e: then always to be wounded with inward darts. And wherein doth this differ from the Scriptures conclusion, 
c 1. Cor. 7. 9  It is better to marry then to burn?  
S. Chrysostom's saying that the Apostles have not delivered all things by writing, cannot prove that they did not deliver all their doctrines, or all necessary things by writing; because all things which the Apostles delivered were not doctrines nor things necessary. And yet the jesuite, to help his lame dog over the style, corruptly readeth S. Chrysostom's words, in stead of All things, he readeth All their doctrine, saying, the Apostles have not delivered (all their doctrine) by writing.  
Epiphanius, and Augustine are in the like manner to be answered; they say the Apostles delivered many things without writing. Hence the jesuite inferreth, that they delivered many points of faith, or doctrines of salvation; without writing. I may aswell infer, the jesuite is an animal, ergo an ass. But Chrysostome, Augustine, and Epiphanius, saith he, tell us in particular, that the Custom of the Church in praying for the dead is a Tradition given by the Apostles unto the Church without writing. If it be a Tradition given without writing, how then can you make good this part of your Challenge? [For the confirmation of all the points of our Religion (of which prayer for the dead is one) I will produce good and certain grounds out of the holy Scriptures, if the Father's authority will not suffice.] If you can bring no Scripture for this point, than you must eat these words: if you do produce Scripture, than it was not given without writing. Qui benè distinguit, benè docet; here we must needs distinguish the point itself of praying for the dead, from the Custom of the Church in praying for them at set times; this custom we must distinguish from the reasons of it as they are given by these three Fathers; their reasons we must distinguish from the reasons given by our Adversaries. The point itself, how we may pray for them, is grounded on 
d 2. Tim. 1. 1●.  the Scripture. The custom or practice of the Church to pray for them at a set time, as when the divine mysteries were in celebrating, is no point of doctrine, but a custom or ordinance of the Church. The reasons given by these three Fathers of this practice were different, being compared by themselves, or with the reasons given by our Adversaries. Chrysostome 
e Chrys. hom. 2● in Act.  because the damned souls might receive some ease thereby; this was but one Doctor's opinion. S Augustine denied case of torments, yet held it good for 
f Aug. Enchir. ad Laur c. 108.  release of lighter sins, which Gods Children might bear with them o●t of this world, into that hidden receptacle. Epiphanius denied ●ase of torments, or release of sin after death, and yet held it good for 
g Epiph. haer. 75  testifying of our faith concerning the happy state of them that die in the Lord. Our Adversaries deny these reasons, and give another, for the more speedy deliverance of the Souls in Purgatory from all torments. The Primitive Church held no Purgatory, and yet held prayer for the dead: our Adversaries hold, if no Purgatory, no prayers for the dead. These grounds being laid I answer to all that he objecteth out of those three Fathers. 1. That they called it an unwritten Tradition. I contesse it, that to pray for them at such a set time, they accounted it an unwritten Tradition; but withal they placed it among the customs or ordinances of the Church. 2. That it was an universal Tradition. It is true, the practice was observed by the whole Church; but the reasons of it were different. 3. That they accounted it a necessary Tradition. Not as if it were a necessary doctrine, or a point of Salvation, but necessary, in regard that the Church had received it as a general custom, and that upon good grounds, and therefore every man might not at his own will and pleasure spurns against it. 4. They placed the deniers of this doctrine among Heretics as we read of Aer us. Heretics commonly as they are contrary to th●●ai●h of the Church, so they will be contrary to the ordinances of the Church; and therefore we m●st ●ot think that every thing which is condemned in Heretics is heresy; nor that all were Heretics indeed who are placed among Heretics. But suppose it were so, that Aerius was an Heretic in deed, because he denied the practice of the church in this point; I am sure than you are Arch-heretics, who fare outstrip him in this. If he were over shoes, because he held the prayers for them that were in bliss to be unprofitable, you are over head and ears in the same heresy, because you 
h Azure. Instit. Moral. To. 1. l. 8. c 20.  hold prayers for them that are in bliss to be impious and absurd. I have contracted my answer to this point, in which the jesuite is somewhat large, because I would not forestall the market; and though I have gleaned in a most plentiful field, yet I would not gather all, because I must leave it for him that cometh after me.  
[S. Hierome telleth us, that 
* Hieron. epist. 54. ad Ma●cell.  Lent is an Apostolical Tradition 
Reply ●. 166.  necessary to be kept. And again, 
* fore going Section.  that the unwritten customs of the Church do receive the force of a law.]  
4. In what sense S. Hi●rome calleth it Apostolical, we have 
* Sect 4. Diu. 9  formerly showed. We deny it not to be an unwritten Tradition. But for the necessity of it, that it should be of absolute necessity, as a point of faith, or as a matter of salvation, that we deny. We say with S. Hierome, it is necessary to be kept conditionally, not absolutely, as in regard of the ordinance of the Church, wheresoever it is commanded: and in regard of loving society, wheresoever it is observed. If it be absolutely necessary, how can you so easily dispense with it? He sendeth us to seek for his other testimony of S. Hierome in his eight Section: but you may aswell find a candle sieve in a country town, as any such thing in his foregoing Section. I find the same words inhiss 3d Section, but they are the words of the Heretics and not of Hierome.  
[When Eusebius affirmeth, The Apostles delivered some 
Reply p. 166.  things without writing, as it were a law unwritten. No man can be found so gross witted, but may understand he meant necessary articles.]  
5. This is a gross conceit of a nimble pated jesuite, to think whatsoever is as a law, must needs be a necessary article of faith. The Apostles delivered some things without writing, as befitting those times & places, not intending thereby to make them parts of the divine law; those things may be as law, as humane laws, which are mutable, not as the divine law which is immutable and unchangeable. The Church in these days may alter the orders & customs which have been as law in former times, and may ordain such rites and customs as shallbe as law for aftertimes; yet such things are not necessary doctrines, nor points of faith. It is not in the power of the Church to cross the truth of Scripture, by making that to be no point of faith, which was a point of faith; neither can the Church cross the perfection of Scripture, by making that to be a point of faith, which was no point of faith. 
i Te●tull. de veland. Virg. c. 1.  The rule of faith, saith Tertullian, is always without change or alteration; other things which are of discipline and behaviour, admit of change & correction. The Apostles commanding the believing Gentiles to abstain from things strangled &c: prohibit this as a 
k Act. 15. 28.  necessary thing. If the jesuite be so gross witted, as to think whatsoever is called necessary, is necessary to salvation, and is a point of faith; let him hereafter take heed how he feedeth upon rabbits, capons, and the like strangled meat, lest he eat his own damnation. Lorinus may be his Master-Iesuite, he teacheth him it was 
l Lorin. in Act. 15.  but a positive law, though it was called necessary. If there be no carnal Israelite in the Church, saith S. 
m Aug. count. ●aust l. 32. c. 13  Augustine, what Christian need to observe this, to ●ate no birds but only such whose blood is poured out? It is an absurd thing in this jesuite, from a conditional necessity, in regard of the authority of the Commander, or of the infirmity of the weak, to infer an absolute necessity in regard of salvation. This he hath done in those former proofs, and yet we shall have more of it.  
[Eusebius meaneth necessary things, for h●e produceth 
Reply pag. 166  the necessity of Priests abstaining from Marriage, 
* Euseb. de demonst. Evang. l. 1. c. 8.  Now they that are employed in the preaching of the Gospel, do necessarily abstain from marriage. And the second Council 
* Conc. Carthag 2. c. 2.  of Carthage declareth the single life of Priests to be a thing necessary, and an Apostolical Tradition.]  
6. His assertion and this instance hang together like pebbles in an halter: necessary doctrines, or points of faith, are perpetually the same: but Priests abstaining from marriage, hath not been perpetually so, from the beginning it was not so. I could allege infinite testimonies of antiquity, to prove that the Priests in the Primitive Church were allowed to marry; our adversaries 
n Alphons. de Castro l. 13 advers. haeres.  confess the same. Howsoever some of them allege Scripture to prove it; and others Apostolical Tradition; yet the most of them, according to the doctrine of the Council of 
o Conc. Trid. ●. 24.  Trent, account it to be only an ordinance or institution of the Church; so 
* Scotus in 4. Sent. dist. 36. Aquin. 2. ●dae, q. 88 ar. 11. Cusan. epist. ●● de usu common. Panorm. extra. de Clericis conjug. cap. Cùm olim. Peres. de Tradit. part 3 tia consider. de voto contined. art. 4.  Scotus, Aquinas, Cusa●us, Bellarmine, Panormitane, Peresius, with many others. And in regard of the great inconveniences which come through the single life of Priests, the two latter, as Panormitane a great Canonist, and Peresius a great Bishop, think it necessary that this custom were altered. Bernard saith truly, 
p Bernard. in Cant. serm. 66.  Take away honourable marriage out of the Church, and the unpolluted bed; and do you not fill the Church with fornicators, incestuous persons, unclean, effeminate, and Sodomitical persons? As for E●sebius, he did not think that single life was a virtue in a Priest, or that it was necessary for his salvation, no more then S. Paul did think it necessary for every man, in saying, 
q 1. Cor. 7. 1.  It is good for a man not to touch a woman. And again, 
r Ibid. vers. 26.  It is good for the present necessity. This is S. Paul's meaning, it is good in regard of the troubles and cares which accompany marriage, not in regard of any commandment from the Lord. Eusebius speaketh to the same purpose; first he commendeth that supernatural state, or manner of life, which is like unto that of the Angels in Heaven, who neither marry, nor are given in marriage, have no cares of the world, no children, no possessions; this manner of life he commendeth very much. Then concerning Priests, he saith not that this state or manner of life is necessary: but that, for the avoiding of cares and troubles of the world, this manner of life is necessary. This is all that ca● be gathered out of that passage of Euscbius. And this is no more than the Scripture teacheth us. 
s Ma●th. 19 12. 1. Cor. 7. 7.  He that can receive it, let him receive it. And S. Paul would have all men ● to be unmarried, and as himself was, if they have that gift of God.  
The Council of Carthage requireth Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to observe chastity, temperance, or sobriety. What is this for single life? These virtues are required of them in the Scripture and may better be observed in marriage, then in a single life. Behold how the jesuite corrupteth antiquity, ●hat he may have some show of defence for this corrupt Tradition, which is no Apostolical, but a Papistical, or a 
u 1. Tim. 4. 3.  Diabolical Tradition. It crosseth the truth of the Scripture, 
x 1. Cor. 7. 2,  To avoid fornication, let every man have his wife. And 
y Heb. 13. 4.  marriage is honourable among all men. How can it be an Apostolical Tradition, when some of the Apostles were 
z Math. ●. 14.  married, and put not off their wives after they were 
a 1. Cor. 9 5.  called to the office? The jesuite seemeth to confess, 
* pag. 158.  that a Bishop may be husband of one wife. Marriage is so precious, saith 
b Chrysost. h●m. ●. in Tit.  Chrysostome, that it hindereth no man's promotion to the Episcopal chair. Our Adversaries teach the contrary, and hold it to be 
c Coster. enchirid. art. de coe libat.  A greater sin for a Priest to marry, then to commit fornication. And thus, ex ungu● leonem, by the print of Hercul●s foot, you may judge of his whole body; by this one Tradition you may judge of the rest, and so see how like the Traditions of the now Roman● Church are unto those things which the Apostles delivered unto the Primitive Church.  
7. The jesuite, finding no help from the Fathers, flieth for secure unto the writings of Cardinal Pervon, from whom he borroweth these six observations following.  
[1. When the Fathers speak of the sufficiency of Scriptures 
Reply p. 167.  in one point, our Adversaries extend it unto all points of faith.]  
The Father's disputing against particular errors do oft use such a medium to confute them, as may serve to confute all other errors. Tertullian his general proposition, (Whatsoever is not written is accursed with a woe) extendeth itself not only against Hermogenes his error, but likewise against all unwritten Doctrines. The same I may say of S. Ambrose his argument against light talk in Churchmen, The things which we find not in Scripture, are not to be used. This not only condemneth that one thing, but likewise all points of faith which are not found in Scripture. In these two, as in many others, although the conclusion be particular, yet the proposition is general, and declareth the sufficiency of Scripture in all points of faith.  
[2. When the Fathers speak of a mediate sufficiency of the 
Reply pag. 167  Scripture, being attended upon by Tradition, which uttereth that by retail, which the Scripture propoundeth in gross, and serveth as a k●y, or as an interpreter of the same, they apply it to an immediate sufficiency.]  
8. A mediate and an immediate sufficiency is a gross distinction to proceed from a learned Cardinal; for a mediate sufficiency is merely an insufficiency. Athanasius hath taught us that the Scriptures have a self-sufficiency for the discovery of truth. If any part of this sufficiency be given unto Traditions, where is the self-sufficiency? This pedlar-like phrase of uttering by retail what is propounded in Scripture in gross, befitteth not the mouth of so great a Cardinal; ye are like them, of whom S. Paul speaketh, that make 
d 2. Cor. 2. 17.  merchandise of the word of God, uttering by retail that which is not in the Scriptures. The Tradition of the Church, which serveth for a key to open the meaning of the Scriptures, is to be received, this concerneth the manner of teaching not the matter taught: but when men will open the wrong door with this key, will utter by retail rotten war●s, & if any in stead of bread will give a stone, in stead of fish will give a serpent, in stead of the sincere milk of the word will teach bloody doctrine, this is damnable: and of this the Church of Rome is guilty.  
[3. When the Fathers, speaking of the Scriptures as they are 
Reply p. 168.  compared with the writings of men, which are but of humane authority, say, that the Scriptures alone have the prerogative of undoubted truth; our Adversaries give forth, that the Fathers hereby do reduce the certainty of all truth unto the sole Scriptures absolutely.]  
9 As comparisons are odious, especially with the Scriptures, so this observation is ridiculous. we have oft showed, that the Fathers do give unto the Scriptures, not only a comparative certainty & infallibility above the writings of any Doctors whatsoever, but likewise do attribute unto them the only assured certainty, and the absolute infallibility. When S. Peter saith, 
e 2. Pet. 1. 1●.  We have a more sure word; with what doth he compare the certainty of the Scriptures only with the writings of the Doctors of the Church? No, but even with this voice, or unwritten word when it was first spoken, This is my well-beloved son. Then it was not certain, whether it were the voice of God, or no, it might have been the voice of an Angel: but at that time the writings of the Prophets concerning Christ were more sure, because there was more certainty & assurance that the Scriptures were the word of God, then that this voice was the word of God. S. Peter's supposed successor holdeth many unwritten Traditions, such as God never spoke, & such as the Doctors of the Primitive Church never delivered unto him, and all those he would have to be as sure and certain as Gods written word. And suppose the Doctors of the Primitive Church had delivered these Traditions, are they therefore as certain and infallible as the Scripture? The jesuite affirmeth it, 
* Pag 171. if truly figured.  These Traditions being corroborated by the written attestation of the Saints and holy Doctors, this is a warrant of itself infallible and undoubted. The Cardinal denyeth it, even in this his observation; for he granteth us, that though the certainty and infallibility of all truth is not to be reduced only and absolutely unto the Scriptures: yet he holdeth, that the Fathers did esteem the Scriptures to be more certain and infallible than the writings of the Doctors of the Church, or writings of humane authority. Here is Manasseh against Ephraim, and Ephraim against Manasseh, and both against the truth. The written attestation of the Doctors is the best authority which the jesuite can produce for unwritten Traditions; thi● written attestation is not so certain & infallible as the Scripture, as the Cardinal confesseth: then the consequence is sure, that unwritten Traditions are not as certain & infallible as the Scripture; & consequently the certainty & infallibility of all doctrine must be reduced only & absolutely to the Scripture. As for the obedience due unto the commandments of the King, given only by word of mouth; whensoever it is proved, that God gave necessary commandments only by word of mouth, which are not written; and that the unwritten commandments of the Roman Church are the same, we will give obedience to them.  
[4. When the Father's disputing with Heretics, do 
Reply pag. 168  argue, as they say, adhominem: that is, when they urge them out of their own erroneous principles, and provoke them unto the sole authority of the written word; our Adversaries step forth, and will have this kind of arguing to be universal withal; whereas this is the conclusion to be drawe● from hence; Therefore the Fathers admitted no mean to be with the Heretics, for trial of true doctrine, but only the Scriptures. For the Heretics for the most part in the beginning of their disputations would disavow all authority, of Tradition, and of Church, save only that of the Scripture, etc. Therefore the Fathers to keep their noses to the grindlestone, did only press them with Scripture.]  
10. This observation is a very heap of untruths. 1. That the Heretics for the most part in the beginning of their disputations were accustomed to reject Tradition, and to fly unto Scripture only. As the Heretics were many, and their opinions different, so their practice was divers; the Cardinal cannot prove, that ten of the hundred, in the beginning of their disputations, did renounce Tradition, and only betook themselves to Scripture. It was rather their practice to allege Tradition of their own, and never to forsake that fastness, until they were beaten out of it. They were as earnest pleaders for unwritten Traditions, and as great enemies against the Scripture, as our Adversaries are, or can be. And therefore in regard of the first they were styled 
f Hieronym l. 2. in E●av c. 3.  Deutorotae, Tradition-mongers; and in regard of the latter, they were called, 
g Tertullian. de resurrect. car●.  Lucifugae Scripturarum, owls flying from Scripture. 2. That it was an erroneous principle in the Heretics to fly only unto Scripture. I read of the Father's condemning of Heretics for flying from Scripture, for not understanding the Scriptures, for misinterpreting of them; but I never read where they were condemned by the Fathers for flying to the Scriptures. It is true, that the jewish Cabalists would reproach those that were given unto the Scriptures with this nickname of Karaim; as Roman Traditi●n-m●ngers call us Scripturia●s: but the Fathers never accounted it an error. S. Augustine hath cleared this to be no error in commending 
h Aug l 5 cont. Donat. c 26.  Cyprians appeal unto the Scriptures. & 
i Aug. epist. 1●2  this maketh men heretics saith he, nor because they do not contemn, but because they do not understand the Scriptures. These two untruths we have 
* Sect: 7. Diu. 7  already fully confuted. 3. That the Fathers admitted no other mean for trial of true doctrine with the Heretics, but only Scripture. I will not question the truth of this conclusion, because it serveth to our purpose; 1. To show that this is no erroneous principle, to fly only ●nto Scripture. 2. It overthroweth what the jesuite affirmed, 
* pag. 153. & 156.  that the Fathers still produced unwritten Traditions against the Heretics; and that they made Tradition, and not Scripture, the only means whereby to try true doctrine with Heretics. 3. It manifestly declareth what the Father's thought of the sufficiency of Scripture, seeing they durst try the points in controversy, between them and the Heretics, even at their own weapons, and by their own principle; supposing Scripture to be their weapon and their principle. As therefore the Fathers dealt with the Heretics, pressing them only with Scripture; so might we deal with you: but we have been content to be tried both by the Scripture, and by the Tradition of the Church delivered by the mouth not only of twelve but also of CCCXVIII. Father's giving their verdict against you.  
[5. When the Fathers do dispute of a custom or question 
Reply pag. 169  not yet determined by the Church, and consequently Tradition cannot be alleged for the same: then the Fathers provoke their Adversaries unto Scripture only. And this our Adversaries enlarge unto all articles of faith. As in that of S. Hierome (which the jesuite addeth in the margin) That God was borne of a virgin we believe, because we read it: that Mary did marry after she was delivered, we believe not, because we read it not.]  
11. The Fathers provoke their Adversaries unto Scripture only, not only in doubtful questions not determined, but likewise in points of faith determined by the Church out of the Scriptures. The first Council of Nice determined this point, That the Son is consubstantial with the Father, and yet about an 100 years after S. Augustine disputing against Maximinus the Arian about the same point, provoketh 
k August. count. Maxim. l. 3. c. 14  him unto Scripture only. The Iesuit's instance of the perpetual virginity of the blessed Virgin cannot agree with the observation of the Cardinal. If it was a question not determined in the Church when S. Hierome wrote against Helvidius, why then doth the jesuite insert it into his 
* ag 126.  Catalogue of unwritten Traditions? For as julius' Rugerius, once one of the Pope's Protonotaries, observeth, 
l Ill. Ruger de lib. Canoni●is.  A Tradition is of no force if it have not been believed even from the times of the Apostles.  
[6. When the Fathers cry out upon the abominable impostures 
Reply p. 169.  of the Heretics, who ●athered upon the Apostles execrable Traditions; our Adversaries make use of this against such Catholic and Apostolic Traditions, as the universal Church in all ages, and throughout all nations, hath evermore observed.]  
12. We admit all Catholic and Apostolic Traditions, and yield to the doctrine of the Catholic Church, if by the Catholic Church he do not mean the Roman Catholic Church. The Traditions of that Church are as execrable and abominable as those Traditions which were invented by those Heretics; and we have just cause, as the Fathers did, to cry ou● against such Traditions.  
These are the fraudulent inventions by which these Tradition-mongers seek to avoid the verdict which the Fathers have given against unwritten Doctrines; whose fraud and craftiness do ●like wise appear in alleging the testimonies of the Fathers for unwritten Traditions: for (as we have discovered in the stateing of this Question) wheresoever the Fathers use the word Tradition, (meaning thereby ei●her the manner of delivery, or the matter delivered, either Ritual Traditions unwritten, or Doctrinal Traditions written) all those places, without any respect to th● sense, most senselessly and deceitfully they produce for their unwritten Traditions. When the Fathers use the word Tradition, for the delivery of the written word in writing by the Apostles, or for their delivery of the same things which are in the word by preaching, or by practice; or for the Church's delivery of the written word, or of written doctrines, either expressly written, or by consequence deduced, or delivered in an unwritten form of words; or for the succession of true doctrine in the Church, or for unwritten rites and ordinances used by the Church; all such places they allege against us for their papistical Traditions.  
We confess that which followeth in his Reply, [That 
Reply pag. 170.  the condition of being written, or not written belongeth nothing at all unto the nature of a precept, but only unto the manner of delivery: and therefore if once we be assured it was delivered, we must not doubt of it.] This is the true state of the Question, whether the Apostles did deliver such things or no? Prove this, that the Apostles did deliver such doctrines as are not contained in the Scriptures, & that your unwritten doctrines are the same, and we will make no doubt of them. To prove this the jesuite propoundeth three rules, whereby we may be certainly assured of this. 1. By the testimony of the Church viuâ voce. 2. By the daily and constant practice of the Church. 3. By the written attestation of the Saints and holy Doctors.  
His 1. rule is thus squared, [Seeing our Adversaries have 
Reply pag. 170  no other warrant for the written word, but the continual testimony of the Church throughout all ages, having the same authority for the unwritten word, why do they not embrace the same?]  
13. If we had as good authority for the one as we have for the other, we would embrace it; for the written word we have more sure grounds than the testimony of the Church, as we have 
* Sect. 4. Diu. 16  showed: but for unwritten Traditions we have not so much as the continual testimony of the Church throroughout all ages. Produce, if you can, the continual testimony of the Church throughout all ages, for adoring of Images, for denying the Cup and the Scriptures unto the common people, and marriage unto Priests. To prove unwritten Traditions by the testimony of the Church is to prove idem per idem; for they account the testimony of the Church an unwritten Tradition. This is to prove obscurum per obscurius, because it is a most difficult thing to find out the continual testimony of the Church through all ages. Howsoever we put it to the trial of the Church exceptis semper excipiendis. 1. That it be the testimony of the truly Catholic Church, not of the Roman Catholic Church whose fame is cracked, and ●he is ●mficti pravi● tenax; the case is her own, and she must not be a witness in her own cause▪ 
m Aug epist. 9  If one false thing be found in the Scriptures, saith S. Augustine, what authority can there be in them? In the Roman Church there is at the least one false Tradition which is not from the Apostles, as the taking away of the Cup, and then what authority can there be in her testimony? 2. The testimony of the Church must be believed; (the jesuite might spare his labour in proving it.) but it cannot beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full assurance which the Scripture doth: so that I may easily answer his question, [What deposition of witnesses, I pray 
Reply p. 170.  you, can be more certain and authentical, then though voice of the whole Church?] Why, the voice of the Scripture is a more ●ure word; holy men may be deceived in some things, and their affirmation maketh a thing probable: but the Scripture is infallible, so certain as non potest ●ubesse falsam; the Scriptures affirmation is a most certain demonstration. And now, having made our exceptions, let us hear the continual testimony of the Church. [The voice of the Church is an uniform consent and agreement of six or seven 
Reply p. 170.  thousand Chairs, and Episcopal Successions derived without any interruption from the Apostles, and their successors, and of many millions of subordinate Churches through the which, as through so many conduit pipes, ordained assisted, and authorized by the holy Ghost for this effect, the Traditions of the Apostles have with a great uniformity, sliden, and ●●owen through all ages unto us.] This is not the vo●ce of jacob, but of Esau; we expected to hear the continual testimony of the Church, a● lest to hear some of the 6000 or 7000 chairs, or one of the many millions of subordinat Churches; & we hear only the testimony of a jesuit, who will make no bones o● it to lie for the good of the Church; Part●rit Oceanus, prodit de gurgite squ●lla. Our exceptions have prevented his testimony; you may aswell ask the daughter if the mother be an whore : Thais, or Lais will never condemn herself. Neither doth he tell us what the Church saith by her testimony; but it is a ●esuiticall description of the voice of the Church. An uniform consent hath not been continually in all ages in the Church about such Ritual Traditions itself as the Apostles have delivered unto the Church. He that knoweth any thing in antiquity, cannot be ignorant of that dissent in the Church about the observation of Easter day. Six or seven thousand Chairs, and Episcopal Successions, derived without any interruption from the Apostles, and their Successors, and of many millions of subordinate Churches. This is like the eleven thousand virgins; Where shall we find them? Were there so many Apostles, did they sit in so many Chairs, and are there so many Chairs that can be derived successively from the Apostles without any interruption? The Roman Church is none of these, in which there hath oft been a personal interruption, and at this day there is a doctrinal interruption in succession from S. Peter. Through which, as through so many conduit pipes, the Traditions of the Apostles have, with a great uniformity, sliden through all ages unto us; It stands you upon to prove this, for we deny it. It is false, impossible, and improbable.  
False, because the Roman conduit pipe is so stuffed up with mire and filth, that the water, which passeth through it, is the water of Marah; and not the water of life: her Traditions are not Apostolical, but Apostatical.  
Impossible, because if this jesuite were as strong as Samson, as wise as Solomon, as long lived as Methusalem, and did nothing but study this point all his life, yet he is not able to declare what was believed and practised continually, through all ages, with an uniform consent, in those 6000. or 7000. Chairs, and many millions of subordinate Churches.  
And it is improbable, that things unwritten, trusting to the bare memory of man for their preservation, should, continually, in all ages, through thousands and millions of Churches, with such an uniformity slide unto you; seeing it is most certain, vox audita per●t. The jesuite foreseeing that this rule would not hold, frameth his second rule after this manner.  
[Those matters were not trusting unto the bare memory of 
Reply p. 170.  man for their preservation, but were surely stamped in the custom & daily practice of the Church, never to be obliterated, but it was continually extant most apparently, at every hour, and moment.]  
14. This rule is likewise liable to the same exceptions.  
It is false, 1. Because our Adversaries hold many things to be unwritten Traditions, which cannot be seen in the daily practice of the Church, and are not continually extant most apparently, at every hour, and moment. Such are those Traditions which the jesuite hath 
* Pag. 126.  alleged, as That the Father is unb●ggott●n; that the Son is consubstantial with the Father; that the Holy Ghost proceedeth from the Father, and the Son, as from one beginning. These things we believe, we see them not; how then can they be seen continually extant most apparently? Such likewise are those secret and hidden mysteries, which for their dignity lest they should be contemned by too much familiarity, (as the jesuite hath 
* Pag. 155.  said) were not to be written. If they might not be read, then surely they ought not to be continually extant most apparently, at every hour, and moment. 2. Because Custom is not to be the rule of faith, unless we have the authority of the Scripture for that custom. 
n Basil. epist. ●0.  It is not good, saith Basil, to make custom the law and rule of true doctrine: the Scriptures inspired by God must be the judge. 3. Because such Traditions as are now defended in the Roman Church were not continually observed in all the Churches of God. 4. Because all the points of faith, which were surely stamped in the daily practice of the Church, were likewise more surely stamped in the holy Scriptures. [The Apostles did not write their Traditions in letters of paper, and ink, but in the heart, and forehead of the Church, (saith the jesuite) because the Apostle saith, 
* 2. Cor. 3. 3:  you are manifest to be the Epistle of Christ ministered by us.] Those things were written in their hearts, therefore they were not written in paper & ink; this inference is so absurd, that with all the paper and ink in the world he can never make it good. Whatsoever is written in the Scriptures ought to be written, as it were, in our hearts, and on our foreheads; thus we read of the blessed virgin, she laid up in her 
o Luc. ●. 19  heart, those things which are written. With the heart we 
p Rom. 10. 10.  believe; Do we therefore believe things unwritten? No, for those things are written that we may 
q joh. 20. 31.  believe. The writing of things in the heart doth no more exclude writing in paper and ink, than it doth exclude teaching by word of mouth. S. Paul calleth the Corinthians his Epistle, because in their practice he read the doctrine which he taught them, he may aswell infer, therefore S. Paul did not write two Epistles unto the Corinthians in paper, and ink. The instances, given by the jesuite, of the baptising of Children, and of the observing of Sunday, are of this nature, things seen in practice, and things written in the Scriptures. This is so evident, that after all his labour and toil to prove unwritten points of faith, he concludeth with us against himself in these very words, [
* pag. 171.  All those points of Christian Religion which do absolutely belong unto the naked Theoric, or speculation of our faith, are touched, either directly, or indirectly, in the the Scripture: and those articles which are reserved unto sole Tradition, are ritual points.] This showeth that there is some hope of the man, for he renounceth all Doctrinal points of Popery, and only holdeth with it in such Ritual points as are unwritten.  
As this is false, and therefore is no rule in it self: so it is impossible to be known, and therefore it is no rule unto us. Can a man be at every hour, and moment, in those thousands, and many millions of Churches, to see their practice most apparently extant? You tell us that the jews had unwritten Traditions, aswell as the Christian●, among which this was, one, 
r Bella●● de verbo Deil. 4. cap. 4.  The remedy for original sin in women, and as you cannot tell us, by the daily practice and custom of that Church, what the remedy was; so if we should ask you, what the practice of the primitive times in all those Churches was? If you have no better rule then the practice itself, in many things you may answer ignoramus.  
It is likewise improbable, that the custom and practice of so many Churches, being not written, though it were never so apparent and common to themselves, should with such an uniformity descend down unto us. What is more common and usual in daily practice then speech & language? Yet all languages are corrupted, and have lost their original purity, notwithstanding the common use of them▪ and the purity of the ancient languages, as of the Hebrew and the Greek, is best preserved by the writings of the old and new Testament. Traditions were in use from Adam unto Moses, and those Traditions might have been seen in the daily practice of the Church: yet the Lord, seeing this was not a sufficient means to preserve the purity of those Traditions, gave a more ordinary help of extraordinary means, as of Dreams, Visions, and Revelations: and as these extraordinary m●anes failed, so the Lord perfected the Canon of Scripture, as the best means to preserve the purity of doctrine. And when these means failed, saith S. Chrysostome, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost hom. c. in Math.  It was necessary that there should be Scriptures and written tables, and such admonition a● is according unto them. Were those things s●amped in the practice, and written in the heart, of many men, or of one? If of many, hardly could there be an uniform consent; for so many men, so many minds: if of one, then, when this one dyeth, the Church must needs lose a great part of her necessary Doctrine. And thus it appeareth, that neither memory, nor practise, without writing is sufficient, but that writing is the surest and the only sufficient means, to preserve from time to time, and at all times, the purity of Doctrine in the Church from oblivion, alteration, and decay. Wherefore God gave this commandment unto Moses, 
t Erod. 17. 24.  Writ this for a remembrance in a book. And to the Prophet Isaiah, 
u Isa: 30. 8.  Writ it before them in a table, and note it in a book, that it may be for the last day, for ever and ever. In perpetuam rei memoriam. The jesuite likewise foreseeing this addeth his 3d. rule in these words.  
[God hath ordained, that from age to age, the said Ritual 
Reply pag. 17●  or practical Traditions, should be corroborated by the written attestation of the Saints, and holy Doctors: whose uniform relation in matters universally practised by the Church of their times, whereof they were eye witnesses themselves, is a warrant of itself infallible.]  
15. I his rule is liable to more exceptions than the former.  
It is impertinent, because he pleadeth the written attestation of the Doctors for Ritual Traditions; whereas he should plead for unwritten Doctrinal Traditions.  
It is improbable, that God hath ordained the Doctors of the Church to write those things, which he would not have his Apostles to write.  
It is false, 1. Because all the Saints and holy Doctors have not given a written attestation for unwritten Traditions. 2. An uniform-relation is not found among them that have written of Ritual Traditions. 3. All ritual Traditions have not been universally practised by the Church. 4. If all this were t●●e, yet this is not a warrant of itself infallible. An humane testimony is fallible, and cannot beget faith; for 
* Rom. 10 17.  Faith cometh by hearing, and hearing by the word of God. The testimony of the Doctors is but the word of man, and as men they might err. The Apostles could not err in their delivery, yet the choice men, to whom those supposed Traditions were delivered, might err in not understanding the Apostles aright, or in not remembering those things which they heard, and understood: if they, to whom those things were delivered by the Apostles immediately, did not err in their relateing of the same things unto others: yet those relators after them might err in process of time: and so at length false Traditions might be fathered upon the Apostles. Yea, they did err in relateing false Traditions; What say you to Irenaus his Tradition, that Christ lived 50. years? And to Clemens Alexandrinus, that he preached but one year? Their warrant therefore is not of itself infallible, who were themselves fallible, and sometimes deceived by their own errors, or by false relators.  
It is likewise an impossible rule to be known, because some Saints, and Doctors did not write: all that did write we have not: all that we have is not truly from them, many counterfeit things have been fathered on them, and many true things corrupted in them: all that are truly theirs do not declare the universal practice in every age: all that declare the universal practice do not declare any practice of many Popish Traditions, which are observed in this age. All of them he cannot name: if he can name them, yet he never saw them: if he saw them, yet he never read them.  
These things we writ, not to contemn the testimony of the Church, nor her practice, nor the writings of the Fathers; for both the testimony, and the practice of the Church, and the writings of the Fathers plead for our cause: but to give that honour unto the Scripture which is due, to show the shortest and easiest way to en● thi●, and all other Controversies, and to manifest to the world, the thrasonical brags, and great boastings of thousands and millions of this bankrupt jesuitical merchant, who answereth an objection, and objecteth one thing mo●e, and so concludeth with a curse.  
He foameth his objection and answer in this manner.  
[How idle, and ridiculous an objection i● it to say, that if 
Reply pag. 171  way be given unto Apostolical Traditions unwritten, there is nothing so ●bsurd but may be brought in by this gate? As though i● lay in the power of any whosoever, to make a new invention to mount up against the current of Antiquity, & to gain the attestation of all the ages of the Church. The like argument may be urged against the writings of the Apostles: for why may not false Scripture he invented? but only because it is impossible for the like frand to recuile back through former ages.]  
16. We dispute not against Traditions, merely because they are not written, but because they are not from the Apostles; & yet are pretended by you to be from the Apostles. If we give way unto such, there is nothing so absurd, but it may enter in at this wide gate, which leadeth to perdition. ●f this do ●rin be sound in the general, whatsoever the R●mā Church saith is an Apostolical Tradition is so indeed; then any particular evil may enter thereby. This is a budget wide enough to hold all the devilish devises that can be, as deposing of Kings, adoring of Images. forbidding of marriage unto Priests, and the Cup unto the common people. In which although you cannot gain the attestation of all the ages of the Church, nor make those new inventions to mount up against the current of antiquity: yet we know & can discover your sluttish tricks in chopping & changing, in wresting & wring, in boasting & bragging of the testimonies of antiquity. And surely whatsoever you say concerning the holy Scriptures, had you any hope of attaining good success, as you have fathered false Traditions on the Apostles, so you would not spare to invent false Scripture under the name of Canonical Authors. We know your good will by adding Apocryphal books unto Canonical Scripture, and by equalizing Papal Decrees, and Ecclesiastical Interpretations with the written word: but it is not so easy a thing for you to bring in counterfeit Scriptures, as counterfeit Traditions, because the Scripture hath more helps to hinder the effecting of it, than Traditions have. 1. The Scripture hath God's providence to preserve it from addition, aswell as from diminution: but unwritten Traditions want God's providence to preserve them either from the one, or the other; where shall we find those five books of Apostolical Traditions written by Egesippus, which you allege against us? As those are lost, so we may find many volumes of false Traditions. 2. The number of the Books of holy Scripture is so well known, that none can add unto it, but it willbe presently discovered: it is not so with unwritten Traditions, the Pope himself cannot, or will not lay down the certain definite number of unwritten Traditions, and say, These & no more we hold as unwritten Traditions. I desire the jesuit to do one thing, nay, I hold out the flag of desiance, and avouch it, that he is not able to do it, To lay down the definite number, neither more nor less, of unwritten Traditions. If he ever reply again, let him not forget this Challenge; but I know he dares not for his ●ares to do it, because this is the only shift they have to colour their new Inventions; It is a Tradition. So that there may be an addition unto Traditions, and yet by the number it shall not be discovered; because the number is not yet, nor shall hereafter be discovered. 3. The Scripture is a thing itself extant in fa●t, always visible, and not trusting to the bare memory of man, or to the attestation of others: So that, if any add unto it, it will testify of itself, and for itself: but unwritten Traditions, (taking them at the best hand) as they come from their first Authors, 〈◊〉 things extant in fact, nor always visible; but (speaking the best of them) trusting unto the bare memory of others; so that others must testify for them, they cannot testify for themselves: and therefore they are more subject to addition, even by those that testify for them. And thus we have discovered his proofs to be false, or impertinent; and his three rules to be foolish, or impossible.  
That of S. Paul to the Thessalonians, of Basil, of Chrysostome, and of the Council of Gangers, is 
* Paul to Thes. Sect. 3. Divis. 1. Basil. Sect 6. Divis. 10. Chrysost. Sect 3 Divis. 2. Conc Gang. Sect 9 Divis. 2  already answered; and now there remaineth only the Curse thundered forth by that cursed conventicle of Nice, commonly called, the second Council of Nice.  
[
* Conc Nic. 2. Act. 7.  If any man contemn the Tradition of the Church, which is authorised either by writing, or by custom, let him be accursed.]  
17. We are not nice to deny this conventicle of Nice, 
Reply pag. 172  seeing it was called by an insolent woman, Irene, domineering over her husband, was compacted of a sort of Idolaters, and condemned by a better 
y council Francos. iuxta Maenum. an. 794. Walafrid. Stra. & Ado Viennens. in Histos.  Council. This causeless 
z Prov. 26. 2.  curse we fear not, it shall not come upon us: but rather like Noah's dove, it shall return from whence it came. We fear not Balaams' curses, though he do vent them with Bell, Book, and Candle; for though they curse, yet the 
a Psal. 109 28.  Lord will bless. But let all Tradition-mongers fear that dreadful curse, which the Lord pronounceth against all such as shall teach prater, or contra, otherwise, or contrary wise than the Scripture: expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you will (all such are beside the way, or in a contrary way.) Let all such, I say, fear that curse written by S. Paul, 
b Gal. 1. 8.  If we, or an Angel from heaven preach otherwise unto you, then that which we have preached unto you, let him be accursed. And lest you should think to avoid this curse, in saying, S. Paul speaketh not of what was written, but of what was preached: S. Augustine forewarneth you thus, 
c Si quis, si●e d Ch●i●●o sive de cius Ecclesia, sive de qu●●un q●e a●i●●e, q●ae pertinet ad si dem vitamque nostram; ●n d●c●m si nos, sed qu●d Pau lu● 〈◊〉 it, ● A●g●us de c● l● vob sa●nun ●iave●it, prae ●●rqua ●● quoth in Scriptures legalibus e●angelicis acc●pistis, an● them● sit. Aug lib 3. count. litter. Pe till c. 6.  If any one, concerning Christ, or his Church, or any other thing, which belongeth unto faith, and life; I will not say, if we, but as Paul addeth, if an Angel fro● heaven preach unto you otherwise then what you have received in the writings of the law, and the Gospel, let him be accursed. And who can declare what curse this i●? for though there be no unwritten Doctrines; yet there are unwritten 
d Deut 2● 6  curses.  
I● the jesuite have any mind to reply again, let him begin when he will he shall be answered, for this time the combat is ended, and the day is ours: the Ark standeth, and Dagon is fallen: the great Fort of Popery is battered down and all Popery tottereth at the ●all of it.  
In this Adversary we have discovered many shifts, but little learning a spiteful heart, a b●●ter tongue, and a brazen f●ce are his best arguments. His whole discourse like an airy meteor, being composed of a deal of matter imperfectly mixed together, is quite vanished; as his proofs are weak, ●o his position is wicked: and therefore let nothing draw thee from Scripture to follow after other Doctrines, but let that be the Lyains Lapis, the touchstone of truth and then I will say of unwritten Traditions, that which Saul said to jonathan concerning his Kingdom, 
e 1. Sam. 20 31.  As long as the Son of Isha● liveth, thou shalt not be established, o● thy Kingdom.    

Faults to be amended.  
In the Title page line 17. for were read are.  
IN the Epistle for Ze●●crates reed Xenocra●es. Pag. 2. lin. 11. for fibolist read fikher. p. 5. lin. 27 for that read thus. p. 6. l. 2. for jesuites read jesuite p. 9 l. 19 for speak read speak p. 11 l. 10. for as it read as if it p. 16. l. 18. for Tradition read Traditions p. 1●. l. 32 for the read this p. 32 l. 4. for Le●s●us read Lense●s. p. 41. l. 35. for them read him. p. 54. l. 36. for handleth read foldeth. p. 84. l. 8. for to to read to. p. ●6 l. 6. for wrestling reed wresting p 87 l 24. for wrestle wrestling, read wrist wresting p. 135. l. ●. for not read and▪ p. 138. l. 21. for call read call them. p 160. l. 3. for our read your. p. 171 l. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. ●69. l 36. for and the read and to this end the.  
In the margin.  
P. 6 for 129 read 120. p. 9 for Chrysost. read Chrysol. p 36. for sap read sip. p. 57 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 81. for 26. read 96. p 106 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 111. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 111. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 136. for 92 read c. 92 p. 140 for mandatur read mandantur. p. 143. for c. ●● read 3●. p. 144. for fidel● read fidelibus. p. 147 for p. 164. read p. 156. p. 149. for hom. 3. read hom. 31. p. 159. for Mat. 12. read Mat. 2.  
Add p. ●0. l 14. All that was inspired was preached. p. 27 l. 23. blot out the comma between Eucharist, fasting. and between Person, Christ. p. 144. l. 30. and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 36: mark