A manuel of controversies clearly demonstrating the truth of Catholique religion by texts of Holy Scripture, councils of all ages, Fathers of the first 500 yeers, common sense and reason, and fully answering the principal objections of Protestants and all other sectaries / by H.T.

ARITCLE VIII. Of Apostolical Tradition.

OUr Tenet is, That the true Rule of Christian Faith is Apostolical Tradi∣tion; or a delivery of Doctrine from Fa∣ther to Son, by hand to hand, from Christ and his Apostles, and that nothing ought to be receiv'd as Faith, but what is proved to have been so deliver'd, which we prove thus.

The first Argument.

• 1. That is now the true Rule of 〈◊〉〈◊〉 which was the essential meanes of planting and conserving it at first.
• 2. But Oral and Apostolical Tradition, not written books, was the essential means of planting and conserving it at first.

• 3. Therefore Oral and Apostolical Tra∣dition, not written books, is the true Rule of Faith.

The major is proved, because the Rule of Faith must be immutable, and the same in all Ages, as the Faith it self is.

The minor is proved, because the first Go∣spel was not written till eight years after the death of Christ, or thereabouts; in which space the Apostles had preach'd, and planted the Faith of Christ in many Nations, over almost all the world. Add to this, that many Ages were pass'd before all the books of Scripture were dispersed and accepted for Canonical by the whole Church; so that when any diffe∣rence arose in points of Faith among the Christians of the first Age, they were not to enquire what had been written▪ ••u•• whether the Apostles had 〈…〉〈…〉.

A second Argument.

• 1. That is the true Rule of Faith, by which we may infallibly be assured, both what Doctrines Christ and his Apostles taught, and what books they wrote, and without which we

• can never be infallibly assured of those things.
• 2. But by Apostolical Tradition we may infallibly be assured, both what Do∣ctrines Christ and his Apostles taught, and what books they wrote, and by no other means.
• 3. Therefore Apostolical Tradition is the true Rule of Faith.

The major is manifest, because in the Do∣ctrines which Christ and his Apostles taught, and the books which they wrote, are contain∣ed all things that are of faith; therefore the infallible means of knowing them, is the in∣fallible and true rule of Faith.

The minor is proved; because a full report from whole worlds of Fathers, to whole worlds of Sons, of what they heard and saw, is altogether infallible, since sensible evidence in a world of eye-witnesses, unanimously con∣curring, is altogether infallible, how fallible soever men may be in their particulars; and such a report, such an evidence, is Apostolical Tradition, for all the Doctrines Christ and his Apostles taught, and all the books they wrote; therefore infallible.

A third Argument.

• 1. If Christ and his Apostles have given to the Church of the first Age [together with all points of Faith] this for the Rule of Faith, that nothing on pain of damnation ought to be delivered for Faith, but what they had receiv'd from them as such, then it was impossible that they should deliver a∣ny thing for Faith to the second age, but what they had receiv'd from them as such, and so from age to age to this time.
• 2. But Christ and his Apostles did give the Church of the first age [together with all points of Faith] this for the Rule of Faith; that nothing on pain of damnation ought to be delivered for Faith, but what they had receiv'd from them as such.
• 3. Therefore it was impossible that the Church of the first age, should deliver any thing to the Church of the second for Faith, but what they had receiv'd as such from Christ and his Apostles, or consequently, that they should erre in Faith.

The major is proved; because to make her deliver more for Faith then she had received in this supposition, the whole Church must either have forgotten what she had beene taught from her infancy in matters of salva∣tion,

and damnation, which is impossible in a whole world of ear and eye-witness••s, as hath been shewed; or else the whole Church must have so far broken with reason, which is the very nature of man, as to conspire in a no∣torious lye to damn her self, and her posterity, by saying she hath received such or such a point for Faith, which in her own conscience she knew she had not so received; and this is more impossible then the former, even as impossi∣ble, as for men not to be men; as shall be shewed in the next argument.

The minor is proved by these positive texts of Scripture.

Therefore Brethren stand ye fast, and hold the Traditions which ye have learned, whether by word, or by our Epistle, 2 Thes. 2. 15. Th••se things which ye have been taught, and heard, and seene i•• me, those do ye, Phil. 4. So we have preach'd, and so ye have believed, 1 Cor. 14. 15. How shall they believe in whom they have not heard? and how shall they hear without a Preacher? Rom. 10. 17. The things that thou hast heard of me before many wit∣nesses, the same commend thou to faithful men which shall be fit to teach others also, 2 Tim. 2. 2. If any man shall preach otherwise then ye have received, let him be Anathema, Gal. 1. 9. Although we, or an Angel from heaven preach to you, besides that which we have preached to you, be he Anathe∣ma, Gal. 1. 8.

The last Argument for Tradition.

• 1. To make a whole world of wise and disin∣terested men break so far with their own na∣ture, as to conspire in a notorious lye to damn themselves, and their posterity (which is the only means remaining to make an A∣postolical Tradition fallible) such a force of hopes or fears must fall upon them all at once, as may be stronger then nature in them.
• 2. But such a force of hopes or fears can ne∣ver fall on the whole world or Church at once, which is dispersed over all Nati∣ons.
• 3. Therefore it is impossible for the whole world, or Church at once, to conspire in such a lye, or consequently to erre in Faith.

'Tis the assurance of this impossibility that moves the Church of the present age to re∣solve her Faith and Doctrines into the prece∣dent age, and so from age to age, from sons to fathers, up to the mouth of Christ and his Apostles teaching it, saying; We believe it, be∣cause we have received it.

But if we refer the whole tryal of Faith to the arbitrement of Scripture, I see nothing more evident, then that this one Argument ad

hominem gives the cause into our hands, since it clearly proves either many controverted Ca∣tholike Doctrines are sufficiently contain'd in Sripture, or many Protestant ones are not: and thus I prove my discourse.

ALl Protestant Tenets (say you) are suffi∣ciently contain'd in Scripture; but many Catholike Doctrines (say I) deny'd by Prote∣stants, are as evident in Scripture, as divers Pro∣testant Tenets; therefore many Catholique Doctrines deny'd by Protestants are suffici∣ently contain'd in Scripture.

He that has hardiness enough to deny this conclusion, let him compare the texts that re∣commend the Churches authority in deciding controversies, and expounding Articles of Faith, with those that support the Protestant private spirit, or particular judgment of dis∣cretion; let him compare the places that fa∣vour Priestly absolution, with those on which they ground the necessity (not to stand upon the lawfulness) of Infant Baptism; let him com∣pare the passages of the Bible for the Real pre∣sence of our Saviours body in the Eucharist, for the primacy of S. Peter, for the authority of Apostolical Traditions, though unwritten, with whatever he can cite, to prove the three distinct persons in the B. Trinity, the consub∣stantiality of the Son with the Father, the

procession of the Holy Ghost from both; the ob∣ligation of Sunday instead of the Sabbath, so expresly commanded in the Moral Law; and when he has turn'd over all his Bible as often as he pleases, I shall offer him only this request, either to admit the argument, or teach me to answer it.

The same Syllogism may with equal evi∣dence be apply'd to the negative, as well as positive doctrines, on either side.

All Catholike points deny'd by Protestants, are sufficiently (say you) condemn'd in Scri∣pture: But many points imbraced by Prote∣stants, are as clearly (say I) condemned in Scripture, as divers they deny in opposition to Catholiques; therefore many points imbr••c'd by Protestants, are sufficiently condemn'd in Scripture.

Where does the Bible so plainly forbid Prayer for the Dead, as this darling errour and fundamental principle of Protestancy, that a∣ny one, however ignorant, however unstable, ought to read the holy Scriptures, and unap∣pealably judg of their sense by his private in∣terpretation? where is it so plainly forbidden to adore Christ in what place soever we be∣lieve him to be really present, as 'tis to work upon the Saturday? Thus if the Bible be con∣stituted sole Rule of Religion, Protestants clearly can neither condemn the Catholike, nor justifie their own.

Testimonies of Antiquity for Tradition.

IN the second age Irenaeus. If the Fathers had left us no Scripture at all, ought we not to follow the order of Traditions l. 3. c. 4.

In the third age Tertullian. What I believe I reo••ived from the present Church, the present Church from the Primitive, that from the Apo∣stles, the Apostles from Christ. l. de praescrip. c. 21. 37.

In the same age S. Cyprian. Know that in of∣fering the Chalice (viz. by mingling water with Wine) we are admonished to observe our Lords Tradition.

In the same age Origen. In our understand∣ing Scripture, we must not depart from the first Ecclesiastical Tradition. Tract. 27. in c. 23. S. Mat∣thaei.

In the fourth age S. Athanasius. This Do∣ctrine we have demonstrated to have been deliver∣ed from hand to hand, by Fathers to Sons, l. 1. de decret. Concil. Niceni.

In the same age S. Chrysostome. It is evident that the Apostles did not deliver all things by writing, but many things without, and these be as worthy credit as the others. On 2 Thes. 2.

In the same age Epiphanius. We must use Traditions, for the Scriptures have not all things. Haeres. 61.

In the fifth age S. Augustine: The Apostles commanded nothing hereof (Rebaptization) but that custome which was opposed against Cyprian in it, is to be believed to proceed from their Tradi∣tion, as many things are which the whole Church holds, and are therefore well believed to be com∣manded by the Apostles, though not written. l. 5. de baptism. c 23.

The second Nicene Council defines thus: Whoever shall dare to think otherwise, or teach af∣ter the custome of wicked Heretiques, to violate Ecclesiastical Traditions, let him be Anathema. Act. 7. p. 686. Anno Dom. 781.

The Council of Sens thus. It is a dangerous thing to be in that errour, that nothing ought to be admitted which is not in Scripture; for many things were delivered from Christ to posterity by the hands of the Apostles, from mouth to mouth, &c. which are to be held without all dubitation. Decret. 5.

Objections solved.

Ob. YOu have made frustrate the Commande∣ment of God for your Tradition, S. Mat. c. 15. v. 4. Beware lest any man deceive you by vain fallacy, according to the traditions of men, Col. 2.

Answ. These texts are both against the vain Traditions of private men, not against Apo∣stolical Traditions.

Ob. There is no better way to decide con∣troversies, then by Scripture.

Answ. Then by Scripture expounded by the Church, and according to the rule of A∣postolicall tradition, I grant: then by Scrip∣ture according to the dead letter, or expoun∣ded by the private spirit, I deny. For so (as Tertullian sayes) there is no good got by disputing out of the texts of Scripture, but either to make a man sick or mad. De praescript. c. 19.

Ob. All Scripture divinely inspired is profita∣ble for teaching, for arguing, for reproving, and for instructing in righteousness, that the man of God may be perfect, instructed to every good work, 1 Tim. 3. 16, 17. therefore Traditions are not necessary.

Answ. S. Paul speaks only there of the old Scripture, which Timothy had known from his childhood, (when little, if any, of the new could be written) as is plain by the precedent verse, which we acknowledg to be profitable for all those uses, but not sufficient; neither will any more follow out of that text, if un∣derstood of the new Scriptures: so that your consequence is vain, and of no force.

Ob. If any one shall add to those, God shall add to him the plagues written in this Book, Apoc. 22. 18, 19. Therefore it is not lawfull to add Tra∣ditions.

Answ. It followes immediately, And if any

one shall diminish from the words of this prophecie, God shall take away his part out of the book of life, vers. 19. By which S. Iohn evidently restrains that text to the book of his own Prophecies onely; which is not the whole rule of faith, and therefore by that you cannot exclude ei∣ther the rest of the Scriptures or Apostolicall Traditions from that Rule.

Ob. We may have a certain knowledg of all things necessary to salvation, by the Bible, or written Word onely.

Answ. No▪ we cannot; for there have been, are and will be infinite disputes about that to the worlds end, as well what books are cano∣nicall and what not, as what the true sense and meaning is of every verse and chapter. Nor can we ever be infallibly assured of either, but by means of Apostolicall Tradition: so that if this be interrupted, and have failed for any one whole age together (as Protestants pre∣tend it did for many) the whole Bible, for ought we know, might in that space be chan∣ged and corrupted: nor can the contrary e∣ver be evinced, without new revelation from God; the dead letter cannot speak for it self.

Ob. Many other signes also did Iesus in the sight of his Disciples, which are not written in this book, but those are written, that you may believe that Jesus Christ is the Son of God, and that believing, you may have life in his name,

S. John 20. 30, 31. Therefore S. Johns Gospel contains all things necessary to salvation.

Answ. I deny your consequence; for S. Iohn omitted many things of great moment, as our Lords Prayer, and his last Supper, which are both necessary to be believed. And though he say, These things are written that we may be∣leive, and have life, he sayes not that these things only were written, or are sufficient for that purpose, which is the thing in question; so that he excludes not the rest of the Gos∣pells nor Apostollical Traditions. And it is no unusual thing in Scripture to ascribe the whole effect to that which is but the cause in part; thus Christ promiseth beatitude to every sin∣gle Christian vertue, S. Matth. 5. and S. Paul, salvation to every one that shall call on the name of our Lord, or confesse with his mouth the Lord Jesus, and believe that God hath raised him from the dead. Rom: 10. 4. 9, 10. yet more then this is requisite to salvation.

Ob. S. Luke tells us, He hath written of all those things which Jesus did and taught. Acts. 1: 1. Therefore all things necessary to salvation, are contained in his Gospel.

Answ. He writ of all the principal passages of his life and death, I grant, (and that was the whole scope or intent of the Evangelists) of all absolutely which he did and taught, I deny; for in the same chapter he tells us, that

during the forty days which Christ remained with them after his Resurrection, he often ap∣peared to them, instructing them in the things concerning the Kingdom of God, very few of which instructions are mentioned by S. Luke, nor does he or any other of the Evangelists say any thing in their Gospels of the coming of the Holy Ghost, or of the things by him re∣vealed to the Church, which were great and many, according to that; I have many things to say to you, but you cannot now bear them, but when the spirit of truth cometh he shall teach you all truth, &c. and the things that are to come he shall shew you, S. Iohn 16. 12, 13, 14. Add to this, That, if all things which Jesus taught and did, should be written, the whole world would not con∣tain the Books, S. Iohn c. 21. v. last. therefore your consequence is false, and that saying of S. Luke is to be limited.

Ob. At least the whole Bible contains all things necessary to salvation, either for beleife or practise for all forts of men whatsoever, and that explicitly and plainly. Therefore the Bi∣ble is the rule of faith.

Answ. I deny both antecedent, and conse∣quence. The three Creeds are not there; the foure first Councels are not there; there is no∣thing expresly prohibiting Poligamy or Re∣baptization, nor expresly affirming three di∣stinct Persons in one divine nature, or the Sons Consubstantiality to the Father, or the

procession of the H. Ghost from both, or that the H. Ghost is God, or for the necessity of In∣fant▪ Baptism, or for changing the Saturday into Sunday, &c. all which notwithstanding are necessary to be known for the whole Church, and to be believed by us in particular (as Pro∣testants will acknowledg) if they be once suf∣ficiently propos'd to us by the Church. Nor is it sufficient, we believe all the Bible, unlesse we also believe it in the true sense, and be able to confute all Heresie•• out of it, (I speak of the whole Church) which she can never do, with∣out the Rule of Apostolicall Tradition, in any of the points forementioned.

Ob. Doubtlesse for speculative points of Christian doctrine, Books are a safer and more infallible way, or rule, ••hen orall Tradition.

Answ. You are mistaken; Books are infinite∣ly more liable to casualties, and corruptions, then Traditions, as well by reason of the va∣riety of languages into which they are transla∣ted, as the diversity of Translations; scarce any two Editions agreeing, but all pretending one to mend the other; besides the multiplicity of Copies and Copists, with the equivocation, and uncertainty of dead, and written words, if captiously wrested, or literally insisted on, who can prove any one Copy of the Bible to be infallible, or uncorrupted, (those that were written by the Apostles own hands, we have

not) or who can convince, that any one text of the Bible can have no other sense or mean∣ing, then what is convenient for his purpose, insisting only on the dead Letter? all which dangers and difficulties are avoyded by relying on Apostolicall Tradition, which bindes men under pain of damnation, to deliver nothing for faith, but what they have received as such by hand to hand from age to age, and in the same sense in which they have received it. Think mee not foolish (saies S. Augustin) for using these termes; for I have so learned these things by Tradition, neither dare I deliver them to thee any other way, then as I have received them. l. de u∣tilit. cred. c. 3.

As to your difficulty of speculative points, I answer, That the whole frame of necessary points of Christian doctrine was in a manner made sensible and visible by the externall and uniform practice of the Church. The incarna∣tion and all the mysteries thereof, by the holy images of Christ erected in all sacred places; the passion by the signe of the Crosse used in the Sacraments, and set up in Churches. The death of Christ by the unbloudy sacrifice of the Masse, which is a lively commemoration of it. The Trinity and Unity, by doing all things in the name of the Father, and of the Son, and of the Holy Ghost, &c. Now who can doubt, but that orall tradition thus secon∣ded

by the outward and uniform practice of the whole world, is a much safer and more in∣fallible rule, for conserving revealed veritles, then books, or dead letters, which cannot ex∣plicate themselves.

Ob. If all things necessary to salvation be not contained in the whole Bible, how shall a man ever come to know, what is necessary to be known, either by the whole Church in ge∣nerall, or by himself in particular?

Answ. For the whole Church in generall, she is obliged to know all timely revealed ve∣rities which are necessary to the salvation of all mankind, she being made by Christ the de∣pository of all, and having the promise of di∣vine assistance to all. And for each particular man, so much onely is necessary to be believed, as is sufficiently propos'd to him by the Church, and her Ministers, for the Word of God, or would at least be so propos'd, if he himself were not in fault; all which we may easily come to know, by means of Apostolical tradition, without which we can have no in∣fallible assurance of any point of Christian doctrine.

Ob. You dance in a vicious circle, proving the Scripture and the Churches infallibility by Apostolicall tradition, and tradition by the Scripture and the Churches infallibility.

Answ. No: We go on by a right rule to∣wards

heaven. We prove indeed the Churches infallibility, and the credibility of the Scrip∣tures by Apostolicall tradition, but that is e∣vident of it self, and admits no other proof. When we bring Scripture for either, we use it only as a secondary testimony, or argument ad hominem.