it. But there never was any fuch pretended; no, not by the Roman Church, whose Doctors differ among themselves about the meaning of hundreds of places in the Bible. Which they would not do fure, nor fpend their time unprofitably in making the best conjectures they are able; if they knew of any expofition of thofe places in which all Chriftian Doctors had agreed from the beginning.

V. But more than this, we allow that Tradition gives us a confiderable affiftance in fuch points as are not in fo many letters and fyllables contained in the Scriptures, but may be gathered from thence, by good and manifeft reafoning. Or, in plainer words 'perhaps, whatfoever Tradition juftifies any Doctrine that may be proved by the Scriptures, though not found in exprefs terms there, we acknowledge to be of great ufe, and readily receive and follow it; as ferving very much to establish us more firmly in that Truth, when we see all Chriftians have adhered to it.

This may be called a confirming Tradition of which we have an inftance in the Doctrine of Infant-Baptifm; which fome ancient Fathers call an Apoftolical Tradition. Not, that it cannot be proved by any place of Scripture; no fuch matter: for though we do not find it written in fo many words that Infants are to be baptifed, or that the Apoftles baptifed Infants; yet it may be proved out of the Scriptures, and the Fathers themselves, who call it an Apoftolical Tradition, do alledge teftimonies of the Scriptures to make it good. And therefore we may be fure they comprehend the Scriptures within the name of Apoftolical Tradition; and believed that this Doctrine was gathered out of the Scriptures, though not exprefly treated of there.

In like manner we, in this Church, affert the authority of Bi(hops above Presbyters, by a Divine right; as appears by the Book of Confecration of Bishops, where the perfon to be ordained to this Office, expreffes his belief, That he is truly called to this Miniftration, according to the will of our Lord Jefus Chrift. Now this we are perfwaded may be plainly enough proved to any man that is ingenuous, and will fairly confider things, out of the holy Scriptures, without the help of Tradition: but we also take in the affittance of this for the conviction of gain. fayers; and by the perpetual practice and Tradition of the Church from the beginning confirm our Scripture-proofs fo ftrongly, that he feems to us very obftinate, or extreamly prejudiced, that yields not to them. And therefore to make our Doctrine in this point the more authentick,

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our Church hath put both thefe Proofs together, in the Preface to the Form of giving Orders; which begins in thefe words: It is evident unto all men, diligently reading holy Scripture and ancient Authors, that from the Apostles time there have been three Orders of Minifters in Christ's Church, Bishops, Priests, and Deacons.

I hope no body among us is fo weak, as to imagine, when he reads this, that by admitting Tradition to be of fuch ufe and force as I have mentioned, we yield too much to the Popish Cause, which fupports it felf by this pretence. But if any one (hall fuggeft this to any of our people, let them reply, That it is but the pretence, and onely by the Name of Tradition, that the Romish Church fupports it felf: For true Tradition is as great a proof Against Popery, as it is For Epifcopacy. The very foundation of the Pope's Empire (which is, his fucceffion in St. Peter's Supremacy) is utterly fubverted by this; the conftant Tradition of the Church being evidently against it. And therefore let us not lose this Advantage we have against them, by ignorantly refufing to receive true and conftant Tradition; which will be fo far from leading us into their Church, that it will never suffer us to think of being of it, while it remains fo oppofite to that which is truly Apoftolical.

I conclude this with the Direction which our Church gives to Preachers in the Book of Canons, 1571, (in the Title Concionatores) That no man shall teach the people any thing to be held and believed by them religiously, but what is confentaneous to the Doctrine of the Old and New Testament; and what the Catholick Fathers and ancient Bishops have gathered out of that very Doctrine. This is our Rule, whereby we are to guide our felves;which was fet us on purpose to preferve our Preachers from broaching any idle, novel, or Popish Doctrines; as appears by the conclufion of that Injunction: Vain and old Wives Opinions, and Herefies, and Popish Errours, abhorring from the Doctrine and Faith of Christ, they shall not teach; nor any thing at all whereby the unskilful multitude may be inflamed either to the study of Novelty, or to Contention.

VI. But though nothing may be taught as a piece of Religion, which hath not the forenamed Original; yet I muft adde, that those things which have been univerfally believed, and not contrary to Scripture, though not written at all there, nor to be proved from thence, we do receive as pious Opinions. For inftance, the perpetual Virginity of the Mother of God our Saviour; which is fo likely a thing, and fo univerfally received, that I do not fee why we should not look uyon it as a genuine Apoftolical Tradition.

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VII. I have but one thing more to adde, which is, that we allow alfo the Traditions of the Church, about matters of Order, Rites, and Ceremonies. Onely we do not take them to be parts of God's Worship; and if they be not appointed in the holy Scriptures, we believe they may be altered by the fame or the like authority, with that which ordained them. So our Church hath excellently and fully refolved us concerning fuch matters, in the XXXIV Article of Religion; where there are three things afferted concerning fuch Traditions as these.

First, It is not neceffary that Traditions and Ceremonies (they are the very first words of the Article) be in all places, one or utterly alike for at all times they have been divers, and may be changed adcording to the diverfities of Countries, times, and mens manners, so that nothing be ordained against God's Word. But then to prevent all diforders and confufions, that men might make in the Church, by following their own private fancies and humours; the next thing which is decreed, is this:

Secondly, That whosoever through his own private judgment, willingly and purpofely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority; ought to be rebuked openly (that others may fear to do the like) as he that offendeth against the common Order of the Church, and hurteth the Authority of the Magiftrate, and woundeth the Confciences of the weak Brethren.

Lally, It is there declared, That every particular or National Church, bath authority to ordain, change, and abolish Ceremonies or Rites of the Church, ordained onely by man's authority, fo that all things be done to edifying.

This is fufficient to fhew what we believe concerning Traditions, about matters of Order and Decency.

VIII. As for what is delivered in matters of Doctrine, or Order, by any private Doctor in the Church, or by any particular Church, it appears by what hath been faid, that it cannot be taken to be more than the private Opinion of that man, or the particular Decree of that Church, and can have no more authority than they have: that is, cannot oblige all Chriftians, unless it be contained in the holy Scripture.

Now fuch are the Traditions which the Roman Church would impofe upon us, and impofe upon us after a ftrange fashion, as you fhall fee in the Second Part of this Difcourfe: unto which I fhall proceed prefently, when I have left with you this brief Reflection on what hath been faid in this First Part..

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Our people may hereby be admonished not to suffer themselves to be deceived and abufed by words and empty names, without their fence and meaning. Nothing is more common than this; especially in the business of Traditions. About which a great stir is raised; and it is commonly given out, that we refufe all Traditions. Than which, nothing is more falfe: for we refuse none truly fo called; that is, Doctrines delivered by Chrift, or his Apofiles. No, we refufe nothing at all, because it is unwritten; but merely because we are not fure it is delivered by that Authority to which we ought to submit.

Whatfoever is delivered to us by our Lord and his Apoftles, we receive as the very word of God; which we think is fufficiently declared in the holy Scriptures. But if any can certainly prove, by any Authority equal to that which brings the Scriptures to us, that there is any thing else delivered by them, we receive that also. The Controverfie will foon be at an end: for we are ready to embrace it, when any fuch thing can be produced.

Nay, we have that reverence for those who fucceeded the Apofiles, that what they have unanimously delivered to us, as the fence of any doubtful place, we receive it, and feek no farther. There is no difpute, whether or no we should entertain it.

To the Decrees of the Church also we fubmit in matters of Decency and Order; yea, and acquiefce in its authority, when it determines doubtful Opinions.

But we cannot receive that as a Doctrine of Chrift, which we know is but the Tradition of man; nor keep the Ordinances of the ancient Church in matters of Decency, fo unalterably as never to vary from them; because they themselves did not intend them to be of everlasting obligation. As appears by the changes that have been made in feveral times and places; even in fome things which are mentioned in the holy Scriptures, being but Customs futed to those Ages and Countries.

In short, Traditions we do receive; but not all that are called by that name. Those which have fufficient Authority; but not those which are impofed upon us, by the fole authority of one particular Church, affuming a power over all the reft. And so I come to the Second Part.

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PART II.

What Traditions we do not receive.

ND in the first place we do not believe that there is any Tradition which contains another Word of God, which is not in the Scripture, or cannot be proved from thence. In this confifts the main difference between us and them of the Romish Perfwafion, who affirm that Divine Truth which we are all bound to receive, to be partly written, partly delivered by word of mouth without writing. Which is not onely the affirmation of the Council of Trent, but delivered in more express terms, in the Preface to the Roman Catechifm, drawn up by their order; where we finde these words (towards the conclufion of it) The whole Doarine to be delivered to the faithful, is contained in the Word of God; which (Word of God) is distributed into Scripture and Tradition.

This is a full and plain declaration of their mind; with which we can by no means agree, for divers unanswerable reafons.

1. Not onely because the Scriptures teftifie to their own perfetion; which they affirm to be fo great, as to be able to compleat the divineft men in the Church of Chrift, in all points of heavenly wisdom, 2 Tim. 3. 15, 16, 17. but,

2. Because the conftant Tradition of the Church. (even of the Roman Church anciently) is, that in the Scriptures we may find all that is neceffary to be known and believed to falvation. I muft not fill up this Paper with Authorities to this purpose; but we avow this unto the people of our Church for a certain Truth, which hath been demonftrated by many of our Writers; who have shewn that the ancient Doctors univerfally speak the language of St. Paul, 1 Cor. 4. 7. Not to think above that which is written. I will mention onely these memorable words of Tertullian, who is as earnest Advocate as any for ritual Traditions, but having to deal with Hermogenes in a queftion of Faith, Whether all things in the beginning were made of nothing, urges him in this manner. I have no where yet read, that all things were made out of a subject matter. If it be written, let those of Hermogenes his shop shew it; if it be not written, let them fear that woe which is allotted ta fuch as adde or take away. The very fame Anfwer fhould our People make to thofe that would have them receive any thing as an Article of

Faith,