detract any thing from the plenitude of the Scripture in which ALL THINGS are contained which must be believed.Of the Church, Book IV. c. 14.

ditions are

the Anglican

Much contention there hath been about traditions, some What traurging the necessity of them, and others rejecting them. received by For the clearing whereof we must observe, that though we Church. reject the uncertain and vain traditions of the Papists, yet we reject not all. For, first, we receive the number and names of the authors of Books divine and canonical, as delivered by tradition. This tradition we admit, for that, though the Books of Scripture have not their authority from the approbation of the Church, but win credit of themselves, and yield sufficient satisfaction to all men, of their divine truth, whence we judge the Church that receiveth them, to be led by the SPIRIT of GOD; yet the number, authors, and integrity of the parts of these Books, we receive as delivered by tradition.

The second kind of tradition which we admit, is that summary comprehension of the chief heads of Christian doctrine, contained in the Creed of the Apostles, which was delivered to the Church as a rule of her faith. For though every part thereof be contained in the Scripture, yet the orderly connexion and distinct explication of these principal articles gathered into an epitome wherein are implied, and whence are inferred, all conclusions theological, is rightly named a tradition. The third, is that form of Christian doctrine, and explication of the several parts thereof, which the first Christians receiving of the same Apostles that delivered to them the Scriptures, commended to posterities. This may rightly be named a tradition, not as if we were to believe any thing, without the warrant and authority of the Scripture, but for that we need a plain and distinct explication of many things which are somewhat obscurely contained in the Scripture: which being explicated, the Scriptures, which otherwise we should not so easily have understood, yield us satisfaction that they are so indeed as the Church delivereth them unto us. The fourth kind of tradition, is the continued practice of such things as neither are contained in the Scripture expressly, nor the

Of the rules whereby true traditions

may be

counterfeits.

examples of such practice expressly there delivered, though the grounds, reasons, and causes of the necessity of such practice, be there contained, and the benefit or good that followeth of it. Of this sort is the baptism of infants, which is therefore named a tradition, because it is not expressly delivered in Scripture, that the Apostles did baptize infants, nor any express precept there found, that they should so do. Yet is not this so received by bare and naked tradition, but that we find the Scripture to deliver unto us the grounds of it. The fifth kind of tradition comprehendeth such observations, as in particular are not commanded in Scripture, nor the necessity of them from thence concluded, though in general without limitation of times, and other circumstances, such things be there commanded.-Of the Church, Book IV. c. 20.

Thus having set down the kinds and sorts of traditions, it remaineth to examine by what means we may come to known from discern, and by what rules we may judge, which are true and indubitate traditions. The first rule is delivered by Augustine; "Quod universa tenet ecclesia, nec consiliis institutum, sed semper retentum est, non nisi auctoritate Apostolicâ traditum, rectissime creditur." (Lib. IV. contra Donatistas, c. 23.) Whatsoever the whole Church holdeth, not being decreed by the authority of councils, but having been ever holden, may rightly be thought to have proceeded from apostolic authority. The second rule is, whatsoever all, or the most famous and renowned in all ages, or at least in diverse ages, have constantly delivered, as received from them that went before them, no man contradicting or doubting of it, may be thought to be an apostolical tradition. The third rule, is the constant testimony of the pastors of an Apostolic Church, successively delivered: to which some add the present testimony of an Apostolic Church, whose declinings when they began, we cannot precisely tell. But none of the Fathers admit this rule. For when they urge the authority and testimony of Apostolic Churches, for the proof or reproof of true or pretended traditions, they stand upon the consenting voice, or silence, of the pastors of such churches, successively in diverse ages concerning such

things. Some add the testimony of the present Church: but we inquire after the rule, whereby the present Church may know true traditions from false; and besides, though the whole multitude of believers, at one time in the world, cannot err pertinaciously, and damnably, in embracing false traditions instead of true; yet they that most sway things. in the Church may, yea even the greater part of a General Council; so that this can be no sure rule to judge of traditions by.-Ibid. c. 21.

pretation of

Touching the interpretations which the Fathers have of the interdelivered, we receive them as undoubtedly true, in the the Fathers. general doctrine they consent in, and so far forth esteem them as authentical. Yet we do think that holding the faith of the Fathers, it is lawful to dissent from their interpretation in some particular places, which the greater part of them have delivered, or perhaps all that have written of them; and to find out some other, not mentioned by any of the ancients.-Ibid. c. 16.

OVERALL, BISHOP.

B. 1559. D. 1619.

ture is to be

by the con

ancient

I believe there are few things in your book which will not Holy Scripbe approved of by the Bishop of Ely (Launcelot Andrews) interpreted and the rest of our more learned divines, unless, perhaps, sent of the they may hesitate respecting those passages which seem Church. to give to lay-powers a definitive judgment in matters of faith; to deny the true power and jurisdiction of the pastors of the Church; and to rank episcopacy among unnecessary things. . . . For our divines hold, that the right of definitive judgment in matters of faith, is to be given to synods of bishops and other learned ministers of the Church, chosen and convened for this purpose, according to the usage of the ancient Church: who shall determine from the Holy Scriptures, explained by consent of the ancient Church, not by the private spirit of Neoterics.-Translated from Epistol. præst. et erud. Viror., p. 486. Bp. Jebb's Sermons. Appendix, pp. 388, 389.

MASON, PRIEST.

B. 1566. D. 1621..

Of decisive Orthodox. Decisive judgment is twofold; imperial and judgment in ministerial. The former is authentic and infallible, which belongs only to CHRIST, together with the FATHER and the HOLY GHOST.

sies of faith.

Philodox. What is to be the supreme judgment upon earth in controversies of faith?

Orth. If you mean a judgment authoritatively decisive, which is simply infallible and authentic, you have had my opinion already. But if you mean a ministerial one, the judgment of a General Council doth far outweigh the judgment of the Pope. For the Scripture saith: "the spirits of the prophets are subject to the prophets.” (1 Cor. xiv. 32.) It doth not say to Peter, nor to the Pope, nor to any one; but to "the prophets," that is, to a company or assembly of the prophets. But a General Council is much the most famous assembly of the prophets: and therefore the "spirits of the prophets are to be subject" to this. But "things ordained by such councils, as necessary to salvation, have neither strength nor authority unless it may be declared that they are taken out of holy Scripture" (Acts xxi.), as the Church Holy Scrip- of England truly teacheth. Therefore the decrees of councils are to be conformed to this, as to the rule [i. e. standard], that all men may rest upon the faith of the divine truth, and not upon the specious appearance of human authority. For GOD delegated to His prophets no more than the ministry of giving judgment. They must, therefore, only give sentence according to the written will of CHRIST. Thus the holy Scripture alone is the absolute rule; and the HOLY GHOST alone, speaking in the Scriptures, is the infallible Judge.-Vindicia Ecclesiæ Anglicanæ. Translated by Lindsay. Fol. 1728. Book III. c. iii. pp. 229, 231.

ture the test

of divine

truth.

Orth. We teach that it is the duty of subjects to pay their princes a religious obedience in the LORD, if they

command what is lawful; and that for conscience' sake. And we call those things lawful which are not contrary to the holy Scripture.

Phil. Is not that giving private persons a power to judge of controversies of faith, or the commands of their superiors?

and private

Orth. There is a twofold judgment, public and private. of public I call that public which is laid down as a rule for others; judgment. and this belongs not to private persons. And that private, whereby any one diligently seeks out those things which are necessary to his soul's health, to inform and instruct his own conscience in the private duties towards God and man; and this belongs to all the faithful according to those golden sentences of the Apostle: "I speak as unto wise men ; judge ye what I say.” (1 Cor. x. 15.) "Prove all things; hold fast that which is good." (1 Thess. v. 21.) “Try the spirits whether they are of GOD." (1 John iv. 1.)-Book III. c. v. p. 262.

Orth. You suppose that your form of ordination was brought down to you from the Apostles; but how do you prove it?

Phil. Since there can be no beginning of the Roman rites found after the Apostles' days, you may safely conclude with St. Augustine, that they were brought down from the Apostles themselves.

tine's test of

Orth. Let us therefore turn to the words of St. Augustine. He says: “That which the universal Church doth St. Augushold, and was not enjoined by the Councils, but was always Tradition. retained, is rightly believed to have the authority of apostolical tradition." So saith he. But how doth it appear that your form was always retained by the universal Church ?-Book II. c. xvi. p. 187.

ANDREWS, BISHOP AND DOCTOR.

B. 1555. D. 1626.

Now from these two sorts of persons proceeded those Private intwo several means, whereby (as it were in two moulds) all tions of imaginations have been cast, and the truth of God's Word condemned.

terpretaScripture