A Learned Treatise of Traditions, Treatise · Chapter 25

A Learned Treatise of Traditions · Treatise · Chapter 25

p. 349CHAP. XXV. A proofe of that which went before.

SOme doe object Irenaeus unto us (who wrote abou the end of the ſecond age) that in his 3. book 4. chap. diſputing againſt Hereticks that gave no admiſſion to the Scriptures, laboureth to convince them by Traditions, that is to ſay, (as he expoundeth himſelfe) by the ſucceſſion of the doctrine left from hand to hand, in the Churches p. 350erected by the Apoſtles. What? Quid ausē ſi ne que Apoſtoli Scripturas quidem reliquiſſent nobis nonne oporteret ordinem ſequi traditionis quam tradiderant …s quibus cōmittehant Eccleſias?(ſaith he) If the Apoſtles had not left us the Scriptures, would it not have beene needfull to follow the order of Tradition, which they delivered to thoſe, unto whoſe truſt they committed the Churches? And to good purpoſe he ſayd it: for if wee had not the holy Scriptures, wee ſhould have been conſtrayned to have recourſe vntounto weaker meanes, and of leſſe certainty. And it behooveth that when he ſpeaketh in that manner, it bee to ſuch as are refractary and averſe from the Scriptures, but not to vsus who cordially embrace them, and ſet up our laſt reſt upon them. Moreover from the time of Irenaeas, the ſucceſſion was but ſhort, and the memory of things taught by the mouth of the Apoſtles freſh, of the which the remembrance would bee razed and put out, if we had not the writings p. 351of the Apoſtles. For the continuation of time, and the ſubverſion, corruption, and ſchiſme of ſo many Churches, which then unamimouſly concurred, and are now at variance, boaſting of their ſucceſſion, maketh this ſearch and examination impoſſible to the Chriſtian people, and full of uncertainty.

But at length what are theſe doctrines which Iren…us would have to bee taught and learned by Tradition, if we had not the Scripture? Is it invocation of Saints, ſervice of Images, adoration of Relickes, the Communion under one kind, or the Romiſh Indulgences? no ſuch matter; it is the doctrine touching the Creation, and touching the nature and office of Ieſus Chriſt contained moſt cleerely in the Scripture: which appeareth not only for that heerein hee skirmiſheth p. 352and contendeth againſt the Hereticks, erring in theſe poynts; but alſo in that he ſayth, that wee ought to ſeeke theſe things by Tradition, if wee have not the Scriptures; acknowledging that theſe things are taught by the Scriptures. Aſſuredly Irenaeus by Tradition, intendeth not to ſpeake of any addition to the Scripture, but hee ſpeaketh of the ſucceſſion from hand to hand, whereby the doctrine of the Goſpell was trayned on to his time: and in this very place ſpeaking of certaine barbarous people, that had received the Goſpell by Tradition without Scripture, he interpreteth the articles of this Tradition, which are the articles of the Apoſtles Creed.

Alſo it is not amiſſe to have the Reader advertiſed, that Irenaeus in theſe ſame bookes, which hee hath written againſt the Hereticks, treateth p. 353concerning Traditions not contained in the holy Scriptures, which the Church of Rome approoveth not. Hee teacheth that Soules ſeparated from the bodies have Iren. lib. 2. cap. 62. Plonipimi Dominus …, animas characterē corporis, in que etiam adaptentur, cuſtodire cundem. Et cap. 63. Per hac manifeſtiſsime declaratū eſt et perſeverare animas, et nō de corpore in corpus tranſire, et habere hominis figuram. Iren. lib. 5. cap. 5. & lib. 5. cap. 31. Iren. lib. 4. cap. 30. Iren. lib. 5. cap. 33. & 34 & 35.feet and hands, and a corporall figure. He holdeth that the Soules iſſuing out of the bodies m…uut not vp to C…leſtiall glory, but into a terreſtriall Paradiſe. And that Before the publication of the Law, no Law was given to the Fathers, becauſe they were juſt: and the Law was not ordained for the juſt, who had no need to be admoniſhed by written letters. But when juſtice was loſt in Aegypt, then God gave his Law unto the people.

The ſame Father teacheth, that the kingdome of Ieſus Chriſt ought to endure no longer then one thouſand yeeres, which is an errour of the Chiliaſts: and that they ſhall then feaſt themſelves with delicate Wines, and exquſite p. 354Viands. So litle certainety there is in men, as ſoone as they ſtart aſide from the ſacred Scripture. With what conſcience can our adverſariesIren. lib. 2. cap. 57. Eccleſia non invocationibus Angelicts faciens aliquid, ſed …ū dè, purè & manifeſtè … rationes dirigens ad Deminum, &c. alledge Irenaeus in the behalfe of Traditions, ſeeing his are ſo diſtaſtfull to them? Hee alſo condemneth Invocation of Angels, and the hautineſſe of Victor Biſhop of Rome, as Euſebius recordeth it in the 5. booke of his hiſtory, chap. 25.

They ſerve alſo their turnes upon the teſtimony of Clemens Alex to backe their Traditions. Euſeb in the 6. book of his Eccleſiaſtical hiſtory, chap. 11. remembreth on… paſſage of him, where he reportet… foreignthat his brothers importuned him to teach them the Traditions which he had heard by the ancien Prieſts. But he maketh no mention whether theſe Traditions wer… matters not contained in the Scriptures. Now the Reader may her… p. 355note, upon what groundworke Papiſme is bu…lt: our adverſaries to ſhoulder it up, doe ſcrape together the moſt excrementall ſcumme of the Fathers, like to the carraine-Crowes that forſake trees beautified with delicious fruit, to caſt themſelves downe upon noy ſome carcaſſes. Obſerve this Clement full fraught with his idle and extravagant Traditions, fitting to his purpoſe, this paſſage of the 1. to theStrem. lib. 5. Corinthians: Wee declare Wiſedome among the perfect, as our adverſariesClem. Alex. Serom. lib. 1. pag. 137. foreign. PLurima eiuſimodi habēt lib. 1. Strom. pag. 121. & ſeq. eait. Comeli mana. et li. 6 Idem lib. 2. Strō. pa. 173. foreign. Strom. lib. 3. pag. 193. Strom. lib. 4. pag. 217. Strom. lib. 5. pag. 252. Strom. lib. 6. pag. 270. doe in like manner. Liſten then to his Traditions. Hee holdeth that the Greeks, that is to ſay, the Pagans were juſtified and ſaved by Phyloſophy. That there are foure perſons in God. That the Angels are fallen from their purity by their coha…itation with Women. That the death of Ieſus Chriſt did not come to paſſe by the will of God. That afflictions p. 356doe not ſeize upon us through Gods will and command, but that he no way hindereth it, and by his ſimple permiſsion. That God is a body. That the Apoſtle Saint Paul exhorted the Chriſtians to read the bookes of the Grecians, of the Sybills, and of Hyſtaſpes. That Chriſt had foretold to the Iewes which ſhould be converted, that their ſinnes ſhould bee pardoned them within two yeeres. That Chriſt hath preached to the Iewes which were in hell, and that the Apoſtles alſo deſcended into hell to preach to the Gentiles, to worke their converſion. And in the ſame ſixt booke of his Stromata, ſpeaking of a ſage or wiſe man in this preſent life, ſaith, he is not ſubject to any paſſion or alteration, and that hee is withoutStrom. lib 6. pag. 276. foreign joy, or feare, or confidence; to be ſhort, hee maketh him a God in the ſhape of man, and calleth ſuch a p. 357man a Gnoſticke: and will have him to bee skilled in Muſicke and in the Mathematicks, in Logicke and Aſtronomy. Hee affirmeth that God Strem. lib. 6. pag. 284hath given the Sunne and Moone to the Pagans to worſhip them, to the end they might not bee without a Religion And ſpeaketh of gods in the plurall, as if there were many of them. Are theſe the Traditions which our adverſaries obtrude upon us to proove the inſufficiency of the Scripture? or if theſe diſpleaſe them, why doe they relye vponupon the authority of one that relye coyneth Traditions, whereof the memory ſhould be buried for everlaſting?

At the ſame time Tertullian wrote his booke de Militis Corona. In the 2. chap. of the ſame booke, hee fileth up a long liſt of unwritten Traditions, which are, that in Baptiſme the Chriſtians of his time renounced the Divell, and his p. 358pompe, and his Angels: that they were plunged three times into the water: that they taſted the miſcelane or hotchpot of milke and hony: that they made conſcience of waſhing themſelves ſeven dayes after: that they participated of the Sacrament of the Euchariſt in the aſſemblies made before day, and would not receive it from any hand but of thoſe that did preſide: that they made offerings (ſo they called the gifts which the people did preſent) for the defunct, upon the day of the Nativity, one day every yeere. By the day of Nativity hee underſtandeth that day, whereon the memory of Martyrs was yeerely celebrated, as alſo whereon Off…ings were made, and Almes given in memory of them.

Further more hee addeth the Tradi…ion wherein they accompt it a foule ſinne to faſt upon the p. 359Lords day, and to pray that day kneeling; and the cuſtome (when they trample and walke abroad) in putting on their ſhooes, to marke themſelves in the forehead with the ſigne of the Croſſe.Harū et caterarū eiuſmodi diſciplinarū ſi legem expoſtules Scripturarū, nullam invenies. Traditio tibi pratēditur austrix, conſuetud… confirmatrix, et fides obſervatrix. ſumming all vp with this ſaying; If thou expoſtulate the legall condition of theſe diſciplines and others the like, thou ſhalt not find it. Tradition is pretended to thee which increaſeth them, cuſtome which confirmeth them, and faith which obſerveth them.

Our Adverſaries doe ſhrowd themſelves in the protection of this laſt paſſage, to eſtabliſh their Traditions. Yet can there not bee a more proper paſſage alledged to confirme the ſame which I have ſaid concerning the Traditions which the Fathers have handled, that they are not Doctrines of faith, nor matters neceſſary to ſalvation, but onelyonly Ceremonies, and p. 360Cuſtomes, and Lawes of Eccleſiaſticall policie, which the Church of Rome hath forſaken for the moſt part, and regardeth them no more. For all the Traditions of Tertullian are but Cuſtomes and Ceremonies; whereupon hee calleth them Diſciplines, and there is nothing therein which concerneth the Doctrine of faith, or is neceſſary to ſalvation. And concerning the queſtion which he diſcuſſeth in this booke, whether a Chriſtian ſouldier at a day of muſter, when all the ſouldiers were crowned with a Lawrell, did better in chuſing rather to ſuffer martyrdome, then to put the crowne upon his head, contenting himſelfe to hold it in his hand; I ſay it is not a point of faith, but an opinion wherein Tertullian had but a few to ſecond him. For the other Chriſtians accuſed this ſouldier of temerity, p. 361and to have drawne perſecution upon his companions in a thing indifferent, ſaying, That there was nothing in the Scripture that obliged him to it. But Tertullian defendeth the action of this ſouldier by Tradition.

When we alledge ſome paſſages of Tertullian expreſſe againſt invocation of Saints, and againſt Tranſubſtantiation; our Adverſaries on the other ſide, alledge the words of Hierome againſt Helvidius, I have nothing more to ſay of Tertullian, but that he was not a man of the Church: that is to ſay, he was an Hereticke. Whilſt hee was Orthodoxall, hee condemned Traditions, as it hath formerly appeared unto us. But being turned Montaniſt, he falleth into much admiration of Traditions, vouching the words of our Saviour, I have yet many things to deliver to you, but you cannot for p. 362the preſent beare them away. Which is the ordinary language of ou… Adverſaries. Now, it doth no… import us, whether he hath written the booke of the ſouldiers crowne, being an Hereticke, or being yet Orthodoxall; ſeeing the Traditions which he bundleth together, touch not the Chriſtian faith. Nevertheleſſe, it is certaine that he was then an Hereticke For in this booke he maliced and repined at the Catholikes, becauſe they taught, that it was lawfull for any man to ſave his owne life, without expoſing it to martyrdome; and becauſe they rejected the prophecies of Montanus, who ſtiled himſelfe the holy Ghoſt. Hereunto thoſe words of Tertullian at the ſecond chapter, ſeeme toPlan… ſupereſt vt etiam Martyria recuſare moditentur qui prophetias eiuſdē Spirttus ſancti reſpuerunt, &c. Nov… & paſtores eoru in pace leones, in praelio cervos. have relation, It remaines that they who have rejected the prophecies of the holy Ghoſt, doe intend to decline and refuſe p. 363martyrdomes. Alſo, I know their Paſtours who are Lions in peace, and Harts in battle. The ſame hath likewiſe beene obſerved by Pamelius. So then, theſe Gameſters have little reaſon, but leſſe honeſty to borrow the weapons of an Hereticke.

There are found ſome other paſſages of Tertullian, wherein by Tradition, hee underſtandeth the Doctrine of the Goſpel contained in the holy Scriptures. But we willingly imbrace this Tradition.

To this paſſage of Tertullian, we may compare another of Baſil much alike, in Chap. 27. of his booke De Spiritu Sancto, where hee makes a long recapitulation of unwritten Traditions. Hearken to his words: Some of the precepts and leſſons which the Church obſerveth, and are preached unto us, we have by written inſtruction; ſome others we doe receive p. 364by way of myſtery, having beene conveighed unto us by the Tradition of the Apoſtles. Both of them have like force in matter of piety, and no man that hath inſight (be it never ſo l…ttle) in the Eccleſiaſticall Lawes will contradict it. For if we will reject the un…ritten Cuſtomes, as having but little vertue, we ſhall endammage the Goſpel at unawares, eſpecially in matters that are commodious and proper: or rather we ſhall reduce preaching to a ſimple and bare name. As for example, (that I may make mention of the first and moſt common): What writing hath taught us to marke thoſe with the ſigne of the Croſſe, who have put their truſt in the name of Ieſus Chriſt? What Scripture hath taught us to turne towards the Eaſt in prayer? Which is he of the Saints that hath left unto us by writing the words of the invocatiō, whē the Bread of the Euchariſt, and Cup of benedi…tion are ſhewed? For wee content p. 365not our ſelves with that whereof the Apoſtle or the Goſpel maketh m…ntion, but wee adde other things before and after, (as having great vertue in the myſtery,) which we were taught by unwritten inſtruction. But by what Scripture doe wee bleſſe the water of Baptiſme, and the oile uſed in the V… ction, eſpecially that wherewith we baptize? Is not this a Tacite and myſticall Tradition? Hee addeth the triple plunging in Baptiſme, and the renouncing of the devill and his angels. Alſo the cuſtome of ſtanding at prayer the firſt day of the week, and from the Paſchall unto Pentecoſt, to ſhew that wee are raiſed up againe with Chriſt, and doe ſeeke the things that are above; and becauſe ſeven times ſeven dayes ſignifieth the eternity And (to make ſhort) he inſerts the beleefe in God the Father, Sonne, and holy Ghoſt, amongſt the Traditions; p. 366ſaying, That theſe unwritten things are of ſembl…ble authority with the written, and ma…ch them i… vertue, and that the Fath…rs have covered them with ſilence, as the more high and more venerable, of p…rpoſe to keepe men in more awfull obſervance by the obſcurity: and that it is of theſe, as of a moſt ſacred place, wherein onelyonly the chiefe ſacrificing Prieſt did enter.

This paſſage indeed doth ill accord with thoſe excellent ones of Baſil, in the which he hath formerly acquainted us, that all which is not of faith is ſinne, and that faith is by hearing of the word of God, that whatſoever is without the verge of the Scrip…ure divinely inſpired, is not of faith, and conſequently is ſinne; and that to ſhew a forwardneſſe in adding to the holy Scripture, is a flat revolt from the faith. By reaſon of this contrariety, p. 367Beilarmine ſuppoſeth that theſe queſtions, which make a part of his Aſchetickes, were not Baſils owne. For (ſaith hee) the Authour of theſe queſtions ſee…es unwilling Bellar de Amiſ▪ grat. lib. 1. cap. 13 §. Reſpondeo.to admit of unwritten Traditions But Cardinall Baronius affirmeth, that To call this into ſuſpicion or Baron. annal. t…m. 3. anno 361. § 52. H…c in dubi… rev…caſſe ſumma ſtultiti… ſit.doubt, is a notorious ſottiſhneſſe. And maintaineth theſe bookes to bee Baſils; as it is manifeſted by the ſtile. Saint Hierome in his Catalogue, and Ph…tius in his Bibliotheca, put the Aſchetickes amongſt the Workes of Baſil. Yea more, Gennadius compoſed Homilies out of pieces of Baſils Workes compacted together, amongſt the which many were taken out of Aſcheticks. Wherefoer the conjecture of Eraſmus is not improbable, who made a preface upon Baſils booke, de Sanct. Spiritu. Wherein hee profeſſeth, that having p. 368tranſlated this booke to the halfe way, he perceiued the phraſe to alter, and to be no more of the ſame authors; for hee could diſcerne a palpable other vain. Moreover though Bellarmine had ſomething wherewith to defame and diſgrace this piece of Aſcheticks, yet could hee caſt no aſperſion upon his Treatiſe of the true Faith, where Baſil affirmeth that it is a manifeſt revolt from the Faith, and a brand of pride and preſumption, to reject any thing that is written, or to introduce any thing which is not written: Ieſus Christ having ſayd; My ſheepe heare my voyce; Nor any upon that place,foreign. where Baſil ſpeaketh to Euſtachius the Phyſician, in his 80. Epiſt. If (faith hee) custome bee of force for proofe of doctrine, it ſhall bee lawfull for us in this to immitate them. Let us then ſticke to the arbitration and p. 369award of the Scripture inſpired by God, and hold the free ſuffrage & voice of the truth to be on their ſides, whoſe doctrines ſhall bee found concurring with the divine words.

Neuertheleſſe, let vsus conſider what benefit our adverſaries can derive from this paſſage, about the which they make ſo much bruit and clamour. In the firſt place, Baſil maketh a recitall of Traditions, which he affirmeth to bee of equall authority with the Scripture; yet amongſt them there are many not approoved by the Church of Rome, as prayer towards the Eaſt, and making conſcience to kneele on the Lords day, and from the Paſchal to Pentecoſt. Moſt eſpecially it diſpleaſeth our adverſaries, that Baſil in the Euchariſt, putteth the conſecration in the prayer or in the invocation (that is to ſay, in ſpeaking to God) & not p. 370in the bread. If they beleeve Baſil, why doe they reject his Tradititions? or if they beleeve him not, why will they oblige us to beleeve him?

In the ſecond place, all theſe unwritten Traditions (except the laſt) numbred by the Authour of that booke, are but ceremonies and lawes of Eccleſiaſticall policy, not neceſſary to ſalvation, but ſubject to mutability, and ſuch as conſequently make nothing to the purpoſe. For our diſpute is not of Traditions that concerne not the Faith and Chriſtian doctrine, but of thoſe that concerne the doctrine of ſalvation, not contained in holy Scripture. Yet I cannot diſſemble, that the author of this booke (be he Baſil, or whatere he bee) isgreatly miſtaken in his not onelyonly equaling, but alſo preferring (both in height of dignitie, p. 371and profoundneſſe of myſtery) certaine petty ceremonies, before the Sacred doctrine of our redemption, contained in the Goſpel. Can any man without unſufferable injury (not to uſe a more rigide exclamation) equall, ye preferre the Cuſtomes of ſtanding at prayer on certaine dayes, rather then kneeling? Of praying towards the Eaſt, rather then towards the Weſt? And of giving a benediction to the water or oyle, before the doctrine of the incarnation of the Sonne of God, the benefit of this death, the juſtification by Faith, the election eternall, and the internall ſeale of the Spirit of God? Can any man without impiety change any part or particle of theſe doctrines? But as for thoſe ceremonies, they have ſuffered alteration, and the Romiſh Church it ſelfe hath diſparaged and debaſed p. 372them. You ſee how prepoſterous and groſſe our adverſaries are, who inſtead of covering the faults of thoſe graue Fathers, doe arme themſelues with their droſſe and refuſe, as birds that liue on nothing elſe but caterpillers.

And touching the laſt unwritten Tradition, which is, that men ought to beleeve in God the Father, and in Ieſus Chriſt his Son, & in the holy Ghoſt; Is it poſſible that Baſil, where doe ſhine ſo many vertues and perfections, never ſaw this in the Scripture? For Ieſus Chriſt ſaith, at the 14. of Saint Iohn, You beleeve in God, beleeue alſo in me. And in the 5. chap. 23. To the end that all men ſhould honour the Sonne, even as they honour the Father. And as touching the holy Ghoſt, how oft times is hee called God? therefore when the Scripture biddeth to beleeue in God, it cōmandeth p. 373to beleeve in the holy Spirit. Now to excuſe Baſil, we muſt ſay, that hee calleth Traditions the doctrines that are not found in the Scripture in expreſſe words, but are there in ubſtance, and in equivalent words. And wee doe willingly entertaine ſuch kind of Traditions. Only hee is miſtaken to have entermingled this high and divine Tradition, amongſt Cuſtomes and Ceremonies indifferent in their nature, as things equally neceſſary, and which ought to be regarded with like duty and reverence.

Theſe words of Saint Hierome, in an Epiſtle to Marcella, are allegedNos vnam quadrageſimā ex Apoſtolica traditione tempore nobis …ongrue ieiunamus. unto us: Wee fast one terme of 40. dayes, at the time that wee thinke meete, according to the Apoſtolicall Tradition. This is but a ceremony, and not a doctrine of the Chriſtian Faith: and we have elſewhere p. 374ſhewed, that in the ages Au li…e de la Nouveaté du Papiſme liure 7 en la 5. Conrroverſ… chap. 6. & 7.neerest approching to the Apoſtles, the Chriſtian Church fasted but forty houres: And that this faſt was arbirtary, and diverſly practiſed.

The ſame Hierome againſt the Luciferians, makes the Hereticke ſpeake thus. Knoweſt thou not that it is the custome of the Churches to impoſe hands vponupon thoſe who are baptized, and ſo to invoke the holy Ghoſt? Doest thou aske me where this is written? I anſwere, in the Actes of the Apoſtles. And if there could not bee found authority of Scripture for it, the custome generally obſerved in this point ſhould ſerue instead of a commandement: for many other things in like manner which are kept in uſe by Tradition in the Churches, hauehave uſurped the authority of the written Law: as in baptiſme to plunge the head three times; and beeing come foorth of the waſhing place, …o taste the conjunction p. 375of milke and hony, for a ſignification of infancy; not to pray kneeling, nor to fast upon our Lords day, and through out the whole Quinquageſima or fifty dayes: with many other unwritten things, which mens indifferent obſervation doth chall…nge to it ſelfe. Such is the language of the Hereticke, to whom the Orthodox anſwereth; I d…ny not the cuſtome of the Churches to be ſo, &c. This paſſage is conſiderable. For I doubt not but the reading of ſuch paſſages maketh our adverſaries ſicke at the very heart, ſeeing that the unwritten Traditions whereof the Fathers do make mention, as of Traditions deſcended from the Apoſtles, are Traditions which the Church of Rome hath rejected: and when the ancient Fathers do make recital of thoſe unwritten Traditions, they put not invocation of Saints amongſt them; nor Images of the p. 376Trinity; nor ſervice to the Images of Saints; nor the Communion under one kind; nor Romiſh Indulgences; nor the forbidding to read the Scripture without ſpeciall permiſſion; nor the Limbus for the Fathers, or that for little infants; nor prayer in an unknowne tongue; nor the aſſumption of the Virgine Mary bodily into heaven, or her Coronation in the Majeſty of Queene of Heaven; nor Maſſes without communicants; nor the power of the Pope to give and take Kingdomes, and to releaſe ſoules out of Purgatory, &c.

The Reader may note by the way, what little reaſon there is to inſert the cuſtome of ſtanding in prayer (from Eaſter to Whitſuntide) amongſt the Apoſtolicall Traditions, ſeeing that in the 20. chap. of the Acts 36. and at the 21. chap. 5. p. 377the Apoſtle Saint Paul prayeth kneeling, betweene the Paſchall and Pentecoſt, as appeareth by the 6. and 16. verſes of the 20. chap.

As for Hierome, his opinion touching theſe ceremonies and externall obſeruations, is farre differing from that of Baſil, if it be true that Baſil is the authour of that booke de Sancto Spiritu. For marke what he ſaith in his 28. Epiſtle toEgo te breviter illud admonendū puto, traditiones Eccleſiaſtieas (praſertim qua fidei non officiant) ita obſervādas vt a maioribus tradita ſunt, nec altorum conſue udinē, aliorū cōtrario more ſubverti. Lucinius. I thinke is expedient briefely to advertiſe thee, that Eccleſi…ſticall Traditions (eſpecially thoſe which offend not the Faith) ought to be obſerved, according as men hauehave received them from their aunceſtors. And that the cuſtome of ſome ſhould not bee ſubuerted by the custome of others contrarily practiſed. Hee will have eueryevery man to follow the cuſtome of his owne Church (in matters not contrary to the Faith) without taking in ill part, that other p. 378Churches have a contrary cuſtome, which is as much to ſay, that hee accompteth theſe things indifferent in their owne nature. And it is the counſell that Saint Ambroſe gave to SaintAuguſt. Epiſt. 118. ad Ianuarium. Cum Romam venio, ieiu no ſabbate, cum hic ſum, non ieiune. Si… …tiam tu ad quam fortè Eccleſiā v… neru, eiusmorem ſerva, fi euiguā non vis eſſe ſ…andalo, nec quī quem tibi. Auguſtine, ſaying. When I am at Rome, I faſt on Saturday: but wh…n I am here (meaning at Milan) I doe not faſt. So at what Church ſ…euer thou ſhalt arriue, follow the cuſtome of it, if thou deſireſt not to giuegive occaſion of diſlike to any man, and that no man ſhould ſcandalize or bee offenſiue to thee.

Pope Gregory the firſt about the yeere of our Lord 595. ſending Auguſtine the Monke into England, (not to plant Chriſtianity there, for that was brought in long before, but to eſtabliſh the Popes authority, to which the Chriſtians of that Iland were not then ſubject) was asked ſome queſtions by the p. 379ſayd Auguſtine; amongſt the reſt,Interrogationes Auguſtini ſub finé operū Gregorij. Cur cum v…a ſit ſides, ſunt Eceleſiarū cenſuctudines tā diverſa? & altera conſu… tude mtſſar… eſt in Rom. Eeclefia, ar que altera in Gallica tenetur? Reſp. N…vit, &c. Sed mihi placet vt ſiue in Romana, fiue in Gallicanerū, ſeu in qualibet E…cleſia aliquid i… niſti quod plus e…nip… tets D… placere po…it ſollicite eligas. marke but the third: There being but one faith, why are the cuſtomes of the Churches ſo differing and repugnant? Why is there one cuſtome of Maſſes obſerved in the Church of Rome, and another in that of France? This Pope that undertooke not to regulate and ſhape other Churches to the forme of his owne anſwereth him, Your brotherhood knoweth well what is the cuſtome of the Church of Rome, wherein you may remember you had your education. But I hold it requiſite and good, if you find any thing either in the Church of Rome, or in that of France, or in any other, which is more pleaſing to God Almighty, that you make choyſe of it with all diligence and reſpect. To celebrate the Maſſe at this preſent in France otherwiſe then according to the Romiſh order, were a flat rebellion: and all that the Pope enjoyneth to the p. 380Churches (which he ſubjecteth to himſelfe, by the aſſiſtance of Kings and Princes) is granted for inviolable, and for an Apoſtolicall Tradition.

More eſpecially, our adverſaries doe flouriſh inſultingly with the words of Chryſoſtome, in his 4. Homily upon the 2. to the Theſſal. Hence foreign(ſaith hee) it appeareth, that the Apoſtles have not taught all by Epistles, but that they have alſo taught many things without writing, and aſwell theſe things as thoſe are worthy to bee beleeved. I have already ſayd that although the intention of Chryſostome ſhould bee to affirme, that the Apoſtle have taught many Doctrines and Articles of the Chriſtian Faith, not contained in holy Scripture, yet would it not follow that theſe were the ſame poynts which they of the Romiſh Church advance and put forward: p. 381as invocation of Saints, ſucceſſion of the Pope in the Primacy of S^t Peter, Images, Indulgences, &c. But Chryſostome ſuffereth us no… to doubt of his intention. He underſtandeth only the things that are not neceſſary to ſalvation: for as touching the Doctrines that are neceſſary to ſalvation, he affirmeth in the precedent Homily (being the third,) that they are all contained cleerely in the Scripture. Obſerve his words: All that is in the foreigndivine Scriptures, is cleere and legall: all things that are nec…ſſary, are therein plainely couched. Nothing can be uttered more expreſly.

The ſame Father in his third Homily upon the Epiſtle to the Philippians, ſpeaketh of the commemoration of the dead in the Euchariſt in theſe words: It is not without reaſon that he hath ordained by the Apostles, that in thereverend mysteries p. 382a commemoration be made of the dead, acknowledging that therby much gaine and good accrueth to them. But wee muſt take notice, that the prayer which the ancient Church did make for the dead, is rejected by the Romiſh Church of this time. For the Church of Rome prayeth only for the ſoules of Purgatory, to the end their torment may be aſſwaged, or conſummated. But the ancient Church, prayed for the Prophets, Apoſtles, and Martyrs; and humbly beſought that thoſe for whom it petitioned, ſhould bee rayſed to ſalvation, or ſhould riſe earlier and at a better houre then the reſt, or ſhould be more ſuperficially ſinged with the fire of the laſt judgement. Particularly, Chryſostome was of opinion that the Soules could not bee tormented without the bodies, as hee ſpeaketh in his 39. Homily upon the 1. to p. 383the Corintbians. And in the ſame paſſage, where his 3. Homily upon the Ep…ſtle to the Philippians is objected to vsus, hee ſuppoſeth that the dead which are comforted by lamentations and prayers, are not the faithfull, but the infidells. So as this paſſage maketh altogether againſt the Church of Rome.

Though Saint Auguſtine be punctuall and excellent in this ſubject, (as we have ſeene) yet they would make him an advocate to plead for unwritten Traditions in matter concerning the faith. This holy Father hath beleeved, and we with him, that the neceſſary Doctrines which concerne faith and maners, are ſufficiently contained in the holy Scriptures: And for ſome certaine Cuſtomes, Ceremonies, and outward obſervations, becauſe they are generally received, he beleeveth they are derived from ancient p. 384unwritten Tradition. It becommeth none to gaineſay this, but frantickes, or ſuch as are given to a contradicting humour, and are enemies to the peace. Good reaſon for it. To give you ſome inſtance;Aug. ad. Ianuar. Epiſt. 118. Illa qua non ſcripta, ſed tradita cuſtodimus, quae quidem toto terrarum orbe ſervantur, dantur intelligi vel ab ipſis Apoſtolu, vel pleparijs Concilijs, quorū est in Eccleſia ſaluberrima authoritas commendata at que ſtatuta retine. 1. Sicut quod Domini paſsio, et reſurrectio, & aſcenſio in coelu, et advētus de coelo Spiritus Sancti anniverſaria ſolemnitate celebra…ur. It is not commanded in the Scripture to celebrate annually the day of our Saviours Nativity, nor of the Paſchall, nor of the Lords Reſurrection, nor of Pentecoſt, which is the day whereo… the holy Ghoſt deſcended upon the Apoſtles. For Saint Auguſtine in his 118. Epiſtle, bringeth theſe examples, where he ſaith, To ſtirre up diſſentions hereupon, for matters in their owne nature not neceſſary to ſalvation, but authorized by the generall cuſtome of ſo many ages, ſhould be (according to my judgment) & according to the truth, a deſpightfull perverſeneſſe, yea, a ſymptome of diſtraction, confounding all concord and quietneſſe. In like manner doth the Scripture p. 385give no charge, touching the preciſe houre of adminiſtring the holy Supper. Ieſus Chriſt occaſionally performed it after Supper, to place and ſubſtitute the holy Euchariſt immediatly to the Paſchal Lambe. But it appeareth by the Hiſtory of the Acts, that the Apoſtles were not obliged to this houre; and ſince that time, the generall cuſtome was to celebrate it in the morning. I ſay, for a man hereupon to ſeparate himſelfe from the Communion of the Church, and to make a ſchiſme, or trouble the peace of the Church in a matter that concerneth not the Doctrine of faith, nor is neceſſary to ſalvation; What is it but ſtubborne arrogance? It is moſt neceſſary not to moleſt the Church, for matters not neceſſary in their owne nature. If the miſchiefe bee not great for as much p. 386as concerneth the Doctrine, yet is it of no ſmall importance for what concerneth the manners, and the many inconveniences that enſue thereon. This is the ſame that Saint Auguſtine teacheth in his 118 Epiſtle to Ianuarius, where he argueth the caſe, whether they bee well adviſed who appoint, that on Thurſday before the Paſchal, the holy Supper be twice ſolemnized, that is to ſay, in the morning & after evening repaſt. His anſwer is, If Quid horum ſit facienū, ſi divina Scriptura praeſcribit authoritas, non ſit dubitandū quin ita facere debeamus vt legimus, &c. Sioniliter etiam ſi quid horum totā per orbē frequentat Eccleſia. Nā hoc quin ita faciendum ſit diſputare, inſolentiſsima inſania eſt.the authority of the holy Scripture, preſcribe what is to be done, wee are not to doubt but that wee ought to doe as wee reade, &c. As alſo if there bee any thing that the univerſall Church doth practiſe thorowout the world. For to diſpute whether this ſhould bee done or no, is a meere lunacie. But in other matters (as that concerning the houre of the holy Supper) which doe vary according to the p. 387places, he alloweth that every man ſhould follow the cuſtome of his countrey.

He ſpeaketh of the ſame otherwhere. As in the ſecond booke ofQuā conſu… tudinē credo ex Apoſtolica traditione vinientē, ſicut multa nō inveniuntur in literis eorum, ne que in Concilijs poſterioru. Et tamē quia per vniverſame cuſtodiuntu. Eccleſiam, non niſi ab ipſis tradita & commendata creduntur. Quod vniverſa tenet Eccleſia, nec Concilijc inſtitutu, ſed ſemper retentū eſt, no niſt auctoritate Apoſtolica inſtitutū rectiſsimè creditur. Apoſtolis qui dē nihil exinde praecep… king …t, ſed contudo alia, … oppnetur Cypria…ab eorum …ditione ordium …mpſiſſe cre…nda eſt. Si-…t ſunt mul-…t quae vni…erſa tenet Eccleſia, at ob…oc abd Apotolis praecep…a bene creduntur, quanquā ſcripta non reportantur. Baptiſme againſt the Donatiſts the ſeventh Chapter. Which Cuſtome (not to rebaptize Heretickes) I beleeve to bee derived from Apoſtolicall Tradition, as many things are not found written in their bookes, nor the Councels of poſterity after them. Nevertheleſſe, becauſe they are kept by the Catholike Church, it is beleeved that they were delivered by none but them. And in his fourth booke chap. 24. That which the univerſall Church doth keepe, and hath not beene inſtituted by Councels, but hath alwayes be…ne preſerved, is justly beleeved to have beene given for no other Tradition but Apoſtolicall. And in his fifth booke chap. 23. The Apoſtles have commanded nothing to that purpoſe, (ſpeaking p. 388of the re-baptizing of Hereticks) but we must beleeve that the other Cuſtome which was oppoſed againſt Cyprian, tooke beginning from their Tradition. As there are many things which the univerſall Church obſerveth, and therefore are beleeved to be inſti…uted by the Apoſtles, although they appeare not in writing.

In this Tract he ſpeaketh concerning the Cuſtome of not re-baptizing thoſe, who have beene baptized by Heretickes, which is no point neceſſary to ſalvation. For how many men are ſaved, that never heard diſcourſe of this queſtion? If a man once baptized, bee re-baptized the ſecond time, although his ſecond Baptiſme be ſuperfluous, yet nevertheleſſe the fault not being in him that is rebaptized, he ſhall not be therefore debarred from ſalvation. Or, if the Baptiſme of Heretikes be unlawfull, p. 389yet hee that is converted from hereſie to the true faith having received no other Baptiſme, ſhall not be deprived of ſalvation, becauſe it happeneth not by his default. It is not the privation, but the neglect and contempt of Baptiſme, that impeacheth mans ſalvation. Saint Cyprian and his Predeceſſour Agrippine, and with them all the Biſhops of Africke, have in this point beene of a contrary opinion to the Romiſh Church: and by expreſſe Councels have condemned the Doctrine held in that Church. Would our adverſaries therefore exclude Saint Cyprian and his companions from ſalvation? Or doe they beleeve that hee failed in ſomething neceſſary to ſalvation? Indeed Saint Augustine in the ſame chapter of his ſecond booke againſt the Donatiſts affirmeth,Nondū nat diligenter illa ptiſmi aſtio peractata. that This question of Baptiſme p. 390was not yet well dicuſſed and explained in Saint Cyprians time. But it is not credible that the Chriſtian Church at that time, ſhould be unreſolved upon any point neceſſary to ſalvation.

This is above all to be confidered,ug lib. 1. … Baptiſmo …ntra Doatiſtas. I am … videar hu…anis argu…entis id a…re, &c. ex …vangelio …rofero certa …ocumenta. …ide et lib. 2 a. 14. Et li. …ca. 7. Et li. …. ca. 4. et 23. …cripturaris …anctis teſtimonijs no ſo… coll…gi…, ſed planè …. that Saint Augustine himſelfe (who telleth us that the Apoſtles wrote nothing as touching this matter, and that this Cuſtome commeth by Tradition) doth not ſticke to handle this queſtion by the Scriptures, and bringeth many paſſages from thence, which he affirmeth to be certaine, and the proofes to be cleere. Whence it appeareth, that by the things unwritten, hee underſtandeth matters which are not in expreſſe termes in the Scripture, but are deduced from thence by good conſequence.

Theſe things ſerve for the cleering p. 391of a paſſage in the ſame Father, at chap. 33. of his firſt booke againſt Creſconius, where ſpeaking of the re…baptization of Hereticks, hee hath it thus: Although there bee no certaine example vouched for this out of the Scriptures, yet herein we preſerve the authority of the ſacred word, when wee doe that which pleaſeth the Church univerſal. For he ſpeaketh of a point not neceſſary to ſalvation, and of a Cuſtome, but not of a Doctrine of faith. The which Cuſtome nevertheleſſe, he groundeth upon the Scripture.

The ſame anſweres may ſerve, to reſolve all other paſſages produced out of the ancients. For by theſe Traditions, whether they underſtand the holy Scriptures themſelves, and the Doctrine of the Goſpel; or whether they underſtand Doctrines not contained in the Scriptures in expreſſe terms, p. 392but drawne from thence by conſequence; or that they underſtand Cuſtomes, Ceremonies, and Laws of Eccleſiaſticall policie allowed by the univerſall Church; wee willingly embrace all theſe Traditions. For though we place this laſt ſort of Traditions farre below the two firſt, yet no Ceremonie can be brought unto us, nor Law of Eccleſiaſticall policie, which hath beene generally received by the univerſall Church of the firſt ages, but we alſo doe approve of them.