it ought to be reverenced next to theirs. I mean, the sense of the whole Church; which must be acknowledged alfo to be of greater or leffer Authority, as it was nearer or farther off from the times of the Apostles. What was delivered by their immediate Followers, ought to weigh fo much with us, as to have the greatest Humane Authority; and to be look'd upon as little less than Divine. The Univerfal confent of the next Generation, is an Authority approaching as near to the former, as the Ages do one to another. But what is delivered in latter times, hath lefs humane Authority, though pretending to come, but without proof, from more early days and hath no Authority at all, if it contradict the fense of the Church, when it was capable to be better acquainted with the mind of Chrift, and of his Apostles.

As for particular Churches, their Authority ought to be reverenced by every Member of them; when they profefs to deliver fincerely the fense of the Church Univerfal; and when they determine, as they have power to do, Controverfies of Faith, or decree Rites and Ceremonies (not contrary to God's Word) in which every one ought to acquiefce.

But we cannot fay the fame of that which comes from any private Doctor in the Church, Modern or Ancient: which can have no greater Authority than he himself was of; but is more or less credible, according as he was more or less diligent, knowing, and ftrictly religious.

4. But to all this, it is neceffary that it do fufficiently appear, that fuch Doctrines do really come from thofe Authors, whose Traditions they pretend to be. This is the great, and the onely thing, about which there is any question among fober and judici ous perfons. How to be fufficiently affured, that any thing which is not delivered unto us in the Scriptures, doth certainly come; for inftance, from Chrift, or his holy Apostles. For in this all Chriftians are agreed, that whatsoever was delivered by Chrift, from God the Father, or by the Apostles from Chrift, is to be embraced and firmly retained, whether it be written or not written: that makes no difference at all, if we can be certain it came from Him, or them. For what is contained in the Holy Scripture, hath not its Authority, because it is written; but because it came from God. If Chrift faid a thing, it is enough; we ought to fubmit unto it but we muft firft know that he faid it; and let the means of knowing it be what they will, if we can certainly know He said it, we yield to it.

But

But how we can be certain (at this distance of time, from his being in the World) that any thing now pretending to it, was faid by Chrift, which is not recorded in the Holy Scriptures; there is the business. And it is a matter of fuch importance, that it cannot be expected any man should be fatisfied without very good evidence of it: but he may very reasonably question, whether many things be not falfly afcribed unto Him, and unto his Apostles; which never came from them. Nay, whether those things which are affirmed to be the Doctrines of the Primitive Church, and of the whole Church, be not of fome later Original; and of fome particular Church, or private Doctors in the Church unto whose Authority that Reverence is not due, which ought to be paid, and which we willingly give unto the former.

Now according to this ftate of the matter, any good Chriftian. among us (who is defirous to know the Truth, and to preserve himself from Errour) may eafily difcern what Traditions ought to be received, and held faft, and what we are not bound unto, without any alteration; and what are not to be received at all, but to be rejected; and how far those things are from being credible, which the Roman Church now would obtrude upon us, under the name of Apoftolical, or ancient Traditions; without any Authority from the Holy Scriptures, or (in truth) any Authority but their own, and fome private Doctors, whofe Opinions cannot challenge an abfolute fubmiffion to them.

But to give every one, that would be rightly informed, fuller fatisfaction in this bufinefs, I fhall not content my felf with this General Discourse; but shall particularly and distinctly shew what Traditions we own, and heartily receive; and then what Traditions we cannot own, but with good reafon refuse. These shall be the two Parts of this fhort Treatife: wherein I fhall endeavour that our people may be inftructed not merely to reject Errours, but alfo to affirm the Truth.

I.

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PARTI

What Traditions we receive.

ND in the firft place we acknowledge that what is now Holy Scripture, was once onely Tradition, properly fo called; that is, Doctrine by word of mouth. In this we all agree,

I fay, that the whole Gospel or Doctrine of Chrift, which is now upon record in thofe Books, we call the Scriptures; was once unwritten, when it was firft preached by our bleffed Saviour and his Apoitles.

Which must be noted, to remove that fmall Objection with which they of the Roman Church are wont to trouble fome peoples minds, merely from the Name of Traditions: which St. Paul in his Epiftles, requires thofe to whom he writes, carefully to obferve; particularly in that famous place,п Thess. 2. 15. where we find this Exhortation, Therefore, Brethren, ftand faft, and hold the Traditions which ye have been taught, whether by word, or our Epiftle.

Behold, fay they, here are things not written, but delivered by word of mouth; which the Theffalonians are commanded to hold. Very true, (fhould the people of our Church fay, to those that in.` fift upon this but, behold alfo, we beseech you, what the Traditions are of which the Apostle here writes; and mark also when it was that they were partly unwritten.

For the first of thefe, it is manifeft that he means by Traditions, the Doctrines which we now read in the holy Scriptures. For the very firft word therefore, is an indication that this verfe is an inference, from what he had faid in the foregoing. Now the things he before treated of, are the grand Doctrines of the Gospel, or the way of Salvation revealed unto us by Christ Jefus, from God the Father who bath from the beginning (faith he, v. 13, 14.) chofen you to Salvation, through fanctification of the Spirit, and belief of the truth, whereunto be hath called you, &c. This is the fum of the Gofpel and whatsoever he had delivered unto them about these matters, of their Sanctification, or of their Faith, or of their Salvation, by obtaining the glory of our Lord Jesus Christ, (to which they were chofen, and called, through their Sanctification and Faith) this he exhorts them to hold faft; whether it was contained in this Epistle, or in his former preaching: for he had not occasion now to write all that he had formerly delivered by word of mouth.

Which afterward was put in writing: for mark (which is the fecond thing the time when fome things remained unwritten; which was, when this Epiftle was fent to the Theffalonians. Then fome things concerning their falvation, were not contained in this Letter; but, as yet, delivered onely by word of mouth unto this Church. I fay, to this Church for it doth not follow, that all Churches whatsoever, were, at the time of the writing of this Epiftle, without the Doctrine of the Gofpel compleatly written, because

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because among the Theffalonians, fome Traditions or Doctrines were as yet unwritten. Which can in reafon be extended no farther than to themselves, and to this Epiftle; which did not contain all the Evangelical Doctrine, though other Writings, which it is poffible were then extant in fome other Churches, did.

And, I fay, as yet unwritten in that Church; because the Thealonians, no doubt, had afterward more communicated to them in writing, befides this Epiftle, or the former either; viz. all the Gospels, and the Acts of Apoftles, and other Apoftolical Epistles, which we now enjoy. Which Writings, we may be confident, contain the Traditions which the Apostle had delivered to the Theffalonians, by word, concerning the Incarnation, Birth, Life, Miracles, Death, Refurrection, and Afcenfion of our bleffed Saviour; and concerning the coming of the Holy Ghost, and the mission of the Apostles and all the reft which is there recorded for our everlasting inftruction.

And therefore it is in vain to argue from this place, that there are ftill, at this day, fome unwritten Traditions, which we are to follow; unless the Apostle had faid, Hold the Traditions which ye have been taught by word, which shall never be written. And it is in vain for us to enquire after any fuch Traditions, or to rely upon them when they are offered unto us; unless we were fure that there was fomething, neceffary to our Salvation, delivered in their Sermons, which was never to be delivered in writing; and unless we knew where to find it, as certainly as we do that which they have committed to writing.

And it is to no more purpose to fhew us the word Tradition, in other places of St. Paul's Writings; particularly in the third Chapter of the fame Epiftle, v. 6. where, by Tradition, St. ChryfoStome understands the Apoftle's Example, which he had given them; and fo it follows, v. 7. For your felves know how you ought to follow us, &c. or it may refer to the Commandment he had given them in his former Epiftle, 4. 11. (which the Reader may be pleased to compare with this) but cannot with any colour be expounded to fignifie any Doctrine of Faith, about which the Roman Church now contends with us. For it is plain, it hath respect to their good manners, and orderly living: for the information of which, we need go no whither, but to the holy Scriptures; wherein we are taught fully enough, how we ought to walk, and please God in all things.

The fame may be said of that place, I Cor. 11. 2. Now I praife

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you,

you, Brethren, that you remember me in all things, and keep the Traditions (or Ordinances, as we render it, or Precepts, as the vulgar Latin it felf hath it) as I delivered them unto you. For we are so ob fervant of what he hath delivered, that we are confident, if Saint Paul were now alive,and in this Church,he would praise us (as he doth the Corinthians) for keeping the Traditions as be delivered them; and on the contrary, reprove and condemn the Roman Church, for not keeping them as they were firft delivered. And we have good ground for this confidence; there beg an inftance in that very Chapter, which demonftrates our fidelity in preserving the very firft Traditions, and their unfaithfulness in letting them go. For he tells us, v. 23. that he had delivered to them what he had received of the Lord and that which he received and delivered, was about the whole Communion (as you may read there and in the following verfes, 24, 25.) in both kinds; the Cup, as well as the Bread. Thus, he faith, the Lord appointed it, and thus he delivered it and this Tradition we keep intire, as he received it of the Lord, and delivered it to his Church, in this Epiftle; which is a part of the holy Scripture: whereas they do not keep it, but have broken this Divine Tradition, and give the Communion of Chrift's Body and Bloud otherwife than St. Paul delivered, keeping the Cup from the People.

By which I defire all, that love the Lord Jefus in fincerity, to judge which Church keeps closest to the Apoftolical Tradition (for fo St. Paul calls this Doctrine of the Communion in both kinds; that which he delivered, or left as a Tradition with them) they that ftick to what is unquestionably the Apoftolical Doctrine, or they that leave it, to follow thofe Doctrines (or Prefumptions rather) which at the beft, are very dubious and uncertain.

And farther, I defire all that read this Paper, to confider whether it be reasonable to think, that thofe Rites which have no Authority in the holy Scripture (but were inftituted perhaps by the Apostles) have been kept pure and uncorrupted, according to their firft intention; when thofe facred Rites (for instance, the holy Eucharift) are not preferved intire, which are manifefily ordained in the holy Writings.

And fo much may ferve for the first thing: for it would be too long, to explain all the reft of the places of holy Scripture, which they are wont to alledge (though the word Tradition be not mentioned in them) to give a colour to their prefent pretences; how pertinently may be judged by thefe places now confidered.

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