SECT. I. The Iesuite shrinketh from the Question .

IF Scripture be the Iudge , Hereticks cannot stand out in Iudgement , saith a a De solis scripturis quaestiones suas sistant , & stare non possunt . Tertul. de resurrect . carnis c. 3. Tertullian . The Romanists finde it to be true , that the Bible wil be the ruine of Babell : to prevent the downefall of it , Pighius in the name of the Roman Church giveth this advice . b b Ad Traditiones potiùs quam ad Scripturas provocandum est , &c. Cujus doctrinae si memo●es fuissemus , meliore sanè loco essent res nostrae : sed dum osten●andi ingenil , & eruditionis gratiâ , cum Luthero in certamen descenditur scripturarum , excitatum est hoc , quod , proh dolor , videmus incendium , Pigh . Eccles. Hiera● . l. 1. c. 4. We must rathen flye to Traditions then to Scripture . And againe , Had we remembred this doctrine , it had beene better with us : but while we have sought with Luther by the Scriptures , that we might shew our wit and learning ; this combustion , which wee greive to see , is stirred up . By this wee may see why they flye from Scripture , even as the dog flyeth from the whip wherewith he is beaten . The Scripture is no freind of theirs ; and therefore they will not be freinds with it : but speake evill of it , as of an inky Gospell , a leaden rule , a nose of wane , a dumbe Iudge , and an imperfict Law . And they have invented this Doctrine of unwritten Traditions as a Sanctuary to slye unto ; which they call , c c Salutis & castrum & propugnaculum . Lindan . de optim . gener . in terpret . The towre and fort of salvation . d d Andrad . orthodox , explicat . l. 2. The maine pillar of Religion . [ * * pag. 169. And upon it , saith the Lesuite ( in this his hotch-potch ) doth podge the whole frame of all differences , & controversies in Religion , which now adayes are disputed betwixt Protestants , and Catholickes . ] Seeing then this is his Master-piece , in which he fighteth Tanquam pro focis & aris , let him shew his skill and reading . [ Hee giveth good testimony of his vaine skil and reading . ] ( If I may use his owne words ) who hath read no more then his † † A. Andradius . B. Bellarmine . C. Coccius . A. B. C. And such a fibolist by whole sale I never read : yet this impudent Iesuite compareth him , ( whose learning his learned Adversaryes doe acknowledge ) unto [ * * pag. 151. Esopes Iacdaw , trimmed with the gay feathers of other birds , but now remaining in his doublet and hose . ] Whenas he fluttereth in others feathers , having of his owne not so much as one feather , or a fig-leafe to cover his nakednesse : but onely a robe of lyes , of raylings , of malice , and of impudencie . e e Quem veritate non potest vincere , lacerat convitij● , Ambros . in Psal. 118 In truth hee cannot overcome him : yet by raylings hee would wound him . It is no marvaile that he should slaunder and belye him , that standeth for the perfection of Gods written word ; seeing he slandereth and belyeth the written word it selfe with imperfection . A whipp is fitter for a foole then an answer for his follye . f f An non justius os loquens talia fustibus tunderetur , quam rationibus refelleretur Bernard . epist 190. A cudgell is more fit to stoppe , then reasons are to confute , a mouth that speaketh such things . I might refuse to aunswere his foolish Reply , as g g Ierem. ●8 . 11. Ieremie did to Hannaniah : but then the Philistims will vaunt , that none dare meete with their Goliah ; and therefore I , ( who am but the least in the Campe of Israel ) will grapple with him : and by GODS assistance leave him groveling on the ground .

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

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

[ What Traditions doe you admit ? ] Reply .

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

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

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

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

2. Her delivery vivâ voce of the forme of wholesome words , and of such Doctrines , as are either expressely contained in the Scriptures , or by sound inference may be deduced from them . S. q q Basil . de Fide . Basil was sparing to use such words as are not contained in Scripture : but the Pontificall Romanists spare not to bring in such doctrines as are not contained in it . For words we say with Hilarie , words r r Nomen nih●● habeterimini● , quod non perturbat sensum religionis . Hilar . de Synod . cont . Arian . are not to be blamed , which disturbe not the sense of Religion . All things are not delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbatim in the Scriptures . I reade not the words , Essence , Persons , Vnbegotten , Coessentiall : yet we doe lawfully use them . All Doctrines are not formally laide downe in them : the Apostles Creed is not totidem verbis written in them : yet they containe grounds & principles , by which all doctrines may be tryed , and from which all divine conclusions may be drawne . And those conclusions which by sound inference are gathered out of the Scriptures , by the opinion of s s Greg Nazian. l. 5. de Theolog. Gregorie Nazian: , are all one with the Scripture . And to this t t Stapleton . relect . fidei , controv. 5. q. 5. ar. 1 Stapleton consenteth . By this kinde of Tradition wee are taught many points of saith , as these Fathers prove , which the Iesuite alledgeth abundantly , and impertinently . By * * Athanas . pag. 140. Athanasius , and * * Epiph: pag. 145. Epiphanius , That the Father is unbegotten . By * * Athanas . pag. 140. Athanasius and * * August . pag. 155. Augustine , That the Son is consubstantiall with the Father . By * * Basil . pag. 150. Basil , and * * Aug. pag. 119 Augustine , That the holy Ghost is to be adored . By * * Origen . pag. 126. Origen , and * * August . pag. 118. 119. & 126 Augustine , That Children must be baptized . By Augustine , That the baptised by Heretickes must not be rebaptised . He alone is alledged for this point : but yet for want of company he is so * * Augustin . pag. 116. 116. 146. 148. Ide●● pag. 118. & 147 Idem pag. 119. & 148. pag. 11● . oft brought in still singing the same song : that the musick must needes be tedious to the hearer , and the quotations troublesome to the reader . The Iesuite againe shrinketh from the state of the Question , in alledging these Fathers as Patrons of a Tradition which we defend . The Question is not , whether the preaching of the Church be a Tradition , or whether in delivery of Doctrines to her hearers shee may use such words as are not written , and deliver such Doctrines as are by sound inference deduced from the Scriptures ▪ but the Question is , whether the Church may deliver such doctrines unto her hearers , as are neither expressely contained in the Scriptures , nor by sound inference deduced from them ? [ All this , saith the Iesuite , is no more , but that you admit the written word : but our Question is of the unwritten word , ] Is not he a silly Logician , that cannot distinguish betweene modum tradendi , and doctrinam traditam ? These five wayes , The Apostles preaching : Their writing , & their pious practise : The Churches delivery of the written volume : & her preaching out of the same , concerne 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 sheweth him , what passive Answer . Traditions we admit . We speake of doctrine delivered as the word of God , that is , of points of religion revealed to the Prophets , and Apostles , for the perpetuall information of Gods people . Not of rites , and ceremonies , & other ordinances , which are left to the disposition of the Church , and consequently bee not of divine , but of positive , and humane right . The Question is not of rituall , but of doctrinall Traditions : not of points of historie , or genealogies , but of more weighty matters , in observing of which a mans life and death consisteth : not of indifferent actions , but of morall , such as have vice or virtue , good or evill in them . These ceremonies of the Church are called Traditions in the vulgar Latine Translation of that text , mu●●bit Traditiones , u u Act. 6. 14. Hee shall change the Traditions . All these are at the disposition of the Church , by that golden rule , or Canon of Canons : x x 1. Cor. 14. 40. Let all things bee done decently , and by order . These we admit .

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

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

3. As particular customes , of force only in some places , like the law of Gabal kinde : not as generall to bind all . a a Vna 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 wee see them appointed , or know them to be appointed , let us not only not disallow them , but by our commendation , and imitation of them allow them . We read of the Iewes , that they had their Synagogues , & their pulpits . The primitive Church had , and our Church hath diverse ceremonies , & ordinances , & yet the Scripture doth not directly containe them . Doe wee hereby make the Scripture imperfect ? I may aswell say , that man is imperfect that wanteth gay clothes : for these are not of the substance of religion , but are outward accidents for the comelines of the Church . The Iesuite here yeeldeth unto this , That the ceremonies & ordinances of the Church pag. 116. are grounded only upon positive & humane right . But forgetting himselfe he saith , [ * * pag 135. This distinction of rituall and doctrinall Traditions serveth to no purpose . ] but by his leave we can make very good use of it .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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