is most cerâ—aine that instead of all the Scripâ—ure one sole line might suffice spcaking thus Goe but to the Church of Rome and shee will teach you all things infallibly Now to vnderstand what is the imperfection where of our adversaries accuse the Scripture let vâ—â— obserue what they discourse vpon the same The Councell of Trent in the fourth Session pronounceth that the Church shall receâ—ue and honour the vnwritten Traditions with equall affection of piety and reverence as the holy Scripture The hallowed Synod say these Fathers Omnes libros tam veterus quam novi Testamenta nec non Traditiones ipsas tum ad fiaem tum ad mores pertinentes tanguam vel ore tenus à Christo vel à Christo vel à spiritu sancto dictatas pari pietatis affectu ac reve reÌ„tia suscipit ac veneratur receaues and honoureth with like affection of godlinesse and reverence all Bookes as well of the Old as the New Testament and the Traditions appertaining to faith and manners as dictated onely by the mouth of Christ or by his holy spirit Yea by this decree the commandements of the Church of Rome are equall to the Law of God and the doctrine of the Gospell contained in the New Testament By this rule the Invocation of Saints commanded by Tradition ought to bee done with like pietie and reverence as the Invocation of God commaunded in the holy Scripture By the authoritie of this Councell Catechismus ad pa ochos ex Decrete Conâ—tly arid Py 4. Pont. Max. iussis editus Omnis aoctrinae ratio quae fidelibus trâ—aeda sit quod in Scripturam traditionésque distributum est a Catechisme was framed which in the very entry and be ginning placeth this Maxime that all doctrine which ought to be given to the faithfull is contained in the Word of God which is divided into Scripture and Traditions whence grew vp the distinction of the word written and unwritten Gregory de Valentia the Iesuite in the fift Booke of his Analysis and Scripturans non esse sufficientem fides regulaÌ„ quta non continet omnia Title of the third Chap. The Scripture is not a sufficient rule of faith for it containeth not all things Cardinall Bellarmine a Iesuite in his Booke of the Vnwritten word Scripturas sine Traditioniâ—us nec fuisse fimpliciter necessarias nec sâ—fficientes Chap. 4. The Scriptures without Traditions are not simply necessary nor sufficient And there againe he calleth the Scripture regulam non totalem sed partialem a rule not entire but a piece or parcell of a rule The Iesuite Baile in the 9 question of his Catechisme I will make you poynt it with your finger that the Scripture is not sufficient Peter Charren in the fourth Chap. of his third Verity saith that to require all to bee proued by Scripture is an vniust demand And not much after The Scripture is nothing but a little par cell of truth revealed Part. 3. disp 8 § 〈◊〉 〈◊〉 Stultum est omnia ab Apostolus scripta putare vol omnia abâ—â—is tradita 〈◊〉 Etin iniurtam vergerat agentis râ—velantis Spiritus Et insuave esset natura nostre quae omnia simul non capit Salm ron the Iesuite in his 13. Tome of the first Booke of his Commentaries vpon the Epistles of Saint Paul It is a sottishnesse to thinke that the Apostle haue written all things or haue given all by Tradition that would turne to an injury against the holy Ghost operating and revealing and it would bee a thing repugnant to our nature that comprehenaeth not all things at a clap Of which vn written Traditions that haue been started since the Apostles time he fercheth some examples to wit the Ecclesiasticall § Quint. opus Hierarchy that is to ay the Papall Monarchy with the subordinate degrees the service of Images and §. Postremo the suffrages of the dead the Masse and manner of sacrificing and the §. Porro Tradition that Iesus Christ hath made a sacrifice in bread and wine that he then made the Chrisme c. Hee rendreth the reason why these things should not be written to the end that the Commandement §. Quint. opus Haec literis coÌ„signari minimè debuerisnt â—â— soruaretu praecepiuÌ„ Christi Nolite dare sanctum canibus of Iesus Christ bee kept who chargeth in this manner Giue not to dogs that which is holy Vpon this Iesuites reckoning the doctrine of the birth and death of our Saviour was given to dogs when it was digested in writing And God gaue his Law to dogs when he wrote it in two Tables But as for the Papall Hierarchy Image-service Romish Indulgences Invocation of Saints c. God would not haue such holy things to be cast to dogs nor hath he permitted them to be written And there againe Waxing insolent § Tertio Protervire voientes scriptuâ—â— refelli non possunt idea una tradiâ—â—one lugulandi sunt and froward they cannot bee vanquished by the Scriptures therfore must their throats be cut with one Tradition alone Coster a Iesuite in the Preface of Pâ—aefat Enchiâ—â—d Nostri toporis haretici ad solas Sâ—ipturas tanquam ad laxum adharescunt Idem cap de sacra script In membranis tam nâ—vi guae veteris Test aÌ„ multa desiderantur In ea tamen oâ— nta non contineri valde impudeÌ„ter affirmare non verentur A Christe videtur cautum ne omniâ— fider dogmata scriptu coÌ„mendarmtur dum ait Nolite dare sanctum canibus his Manuell The Heretiques of our time doe sticke to the Scriptures as to a rock That displeaseth the Doctor for saith hee In the Parchments as well of the Old as New testament many things are wanting And further they feare not to affirme with great impudence that all things are contained in the Scripture And a little after It seemes that Iesus Christ forbad all the doctrines of Faith to be couched in writing when hee sayd Giue not to â—ggs that which is holy As if the Scripture were made for the dogs And who may these dogs bee but the Christian people Now seeing that Iesus Christ hath given the Scripture to these dogs that is to say to the people wherefore doth the Pope take from them that which Iesus Christ hath given unto them in debarring them of the reading Reason would require that our Adversaries specifie vnto vs what are the Doctrines that are wanting in the Scripture and that they make us a catalogue of their Traditions But they haue not dared to doe it hitherto fearing to affright the people with the multitude of doctrines which they haue patched to the word of God We learne by the History of the Hist del Concilio Trident. lib. 2. Ann. 1546. Councell of Trent that besides the publike Sessions of the Councell they caused Congregations to be made of Prelates and Doctors to make draughts of the Decree which should bee
defaults are therein found and giueth God thankes for it to the end that men finding no stedinesse or certainty in the Scripture may subiect themselues to the tyrannie of the Church that is to say of the Pope and there to find instruction these are his words The prouidence Demonstr 2. § 5. p. 128. of God to constraine vs yet more powerfully to vndergoe the yoke of the Church with humility and simplicity permitteth that there bee not only some alteration in certaine parcels of the Scripture and in some copie but the more the bookes of the Scripture are dispersed the more they shall alter and perish by tract of time whether they be in originall tongues or translations Without doubt hee that reioyceth at the deprauations which he imagineth to bee in Scripture and at the losse of some bookes and prayseth thererein the prouidence of God would much more solace himselfe and reioyce if all the Scripture were abolished For to what purpose serveth it if Tradition of the Church of Rome bee a perfect rule more certaine and of more authority then the holy Scripture and if the Pope iudge soueraignly and infallibly of all the points of faith for hee hath forbidden the people to reade the Scripture as a booke not onely unnecessary but also dangerous and that which hath made a great breach in the Popedome The same Iesuite pleaseth himselfe with this conceit of his inculcating it with often repetition As in the third Demonstration when he hath said that a man cannot assure himselfe of the sense of the Greeke Testament because it first was written without accents and distinctions whereon depends the sense hee addeth It is a worke of the providence of God to stoope our mindes and inclinations to the soveraigntie of the Church that is to say of the Pope who by consequence hath more authoritie then the Apostle S. Paul speaking to the Corinthians not that wee have dominion over your faith 2. Cor. 1. 24. But may not wee affirme it with more probability to be a worke of Gods providence that hee hath suffered so many schismes and heresies so much simony uncleannesse of life and crueltie to haue infected the seat of Rome whereby to referre us to the Scripture to make vs forsake those wicked guides and to subject us to his holy word and that God by his providence hath permitted that the Popes themselues haue confessed their owne errours And lastly that the Popes sycophants haue recorded unto us their crimes and heresies as I haue proved in my first Booke In short to bee throughly informed with what spirit this Iesuite is lead it is but to reade the same that hee hath written in his third Demonstration pag. 190. They cause them saith he to renounce the Church pretending that it consisteth of men that are faultie and lyers vnder a faire semblance of Scripture and vnder a plausible promise to governe all by the word of God But the truth is they depute a bleare-eyed Leah vnto them in lieu of a faire Rachel and submit faith to the soveraigne command of the will of Ministers who put into their hand a Scripture that is humane erronious mutable subject to correction c. This miserable Iesuite wil one day render an account to God of so damnable a speech wherein hee compareth the holy Scripture to bleare-eyed Leah and the Church of Rome to beautifull Rachel It is very false that wee renounce the Church but yet we maintaine that it ought to be subject to the Scripture and we renounce the doctrine of those who say that the Scripture is subject to the Church of Rome for God cannot be subject to men As for the soveraigne power of the Ministers function that might well bee retorted upon us for a reproach if wee boasted amongst us that they cannot erre that they haue power to change Gods commandements conteined in the holy Scriptures to adde to the Creed and to make new articles of faith or if we should stile our selues Iudges infallible and soveraigne of the poynts of faith Wee leaue these usurpations and proud titles to the Pope by the which hee exalteth himselfe aboue God Onely wee exhort the people to beleeue the Word of God contained in holy Scriptures wherein if wee finde any obscure passages wee take not upon us to bee Iudges of the sense and to determine it with authoritie It is enough that as much as therein is perspicuous and plaine not needing the helpe of an Interpreter is sufficient for our salvation And to contest much about Translations wee busie not our selues for the Translation approved by the Church of Rome fufficeth us discovering clearely therin the very condemnation of Papistry All Translations agree in the matters necessary to salvation and the originall texts both Hebrew and Greeke are at this day familiar and agreeing to our Translation Of these things haue I treated at large in my first Booke of The Iudge of Controversies and haue discussed all the slender objections wherein our Adversaries doe side with Pagans and Infidels and endeavour to extenuate the firmnesse and authoritie of the Scripture which Saint Paul calleth The divine Oracles Rom. 3. 2. and The Scripture diuinely inspired 1. Tim. 3. 16. which I say Iesus Christ himselfe hath uttered holding vp his owne vocation by the testimony of the Prophets and by it hath repelled the temptation of the Deuill Math. 4. Yea S. Paul saith that the Scripture can make a man wise to saluation and is most proper for mans accomplishment in euery good worke without it wee haue not meanes to know that God will haue but one Church in the world And when our aduersaries haue wretchedly reuiled it yet are they afterwards constrained to returne vnto it and to beg of it though with an ill stomacke some clauses of Text to found their Church vpon the Scriptures authority without it Christianity had beene long since abolished The diuine efficacy of it is manifest in this that the Pope hath suppressed it so as the people may not see it yet when God is pleased to lay it open to the peoples view and that it be translated into vulgar tongues Papistry doth immediatly vanish in many Prouinces Yea if Emperours and Kings had not hastened to succour vsing both fire and sword and the rigour of Inquisitions without doubt Papistry had beene vtterly extinguished Wherefore it is no maruell if the Pope by his scouts labour to blemish the Scripture rendring it doubtfull and without authority which vngodly instruments at this day borrow the weapons of Pagans who to restore Paganisme and ruine Christianity haue had no surer course then to difsame the holy Scripture Loe whither Satan strives to leade vs Hee striues to shake the only foundation of Christian religion to the end that the people distasting the Scripture may for their faith and saluation relye vpon the conductors of the Romish church wherein haue liued multitudes of Popes notorious heretickes and so iudged by the
were not sufficient of themselves to expiate the sinnes but that they drew their vertue from the death of Iesus Christ and that those which did eate of the Paschall-lambe were to have respect to Iesus Christ and to understand the signification of this Lambe Now say these men they could not learne this from the bookes of Moses nor from the Prophets therefore they learnt it by the unwritten Tradition In speaking thus they falsific the words of the Apostle Saint Peter who at the 10. of the Acts 43. saith that To Iesus Christ all the Prophets give witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes And they contradict Saint Paul who at the 26 of the Acts 22. Saith of himselfe that he speaketh no other things then those which the Prophets and Moses did foretell should come to passe They also abuse themselves to thinke that it was then necessary to every one of the faithfull to have a cleere insight and vnderstanding of the sacrifices of the Law and of the Paschall Lambe for the faithfull are not bound to beleeve of Iesus Christ more then that which God by his Word hath revealed unto them If any one about the time of Moses offering sacrifice according to the Law were not instructed in the doctrine of the death of our Redeemer but only beleeved that God through the meanes which hee knoweth to be most agreeable and convenient will forgiue vs our trespasies it were rashnesse to goe about to exclude such a man from salvation and it is certaine that then the faithfull were not without instruction as touching this point for they were prompted by the Scriptures to expect this seed of the Woman which should crush the head of the Serpent and the seed of Abraham wherein all Nations should be blessed Cardinall Perron is aduised of a third Tradition not written in the old Testament which neuerthelesse if we could beleeue it was necessary to saluation He supposeth that it was necessary for the Iewes to beleeue that the fire of their sacrifices after the captiuity was descended from Heaven and that the same continuall fire which was vpon the Altar was conserved by miracle during the tranfmigration Whereupon I say that 2. Macc. I. this miraculous conseruation of the fire being but a Iudaicall fable the Iewes were not bound Hac de revâ—de Rabbi Shelomo in ea 1 Aggai Talmud Tractatu Tukasin 1. fol. 21. Rabbi Moshe Ren Meâ—mon tractat de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeue it The charge of the Sacrificers was to put the fire vpon the Altar as it is sayd Leuit. 1. 7. The sonnes of Aaron Nadab and Abihu did sinne not because they placed strange fire vpon the Altar but in putting into their Censers the fire which they tooke from else-where and not from off the Altar Leuit. 10. 1. Looke vpon the 8. of the Apoc 5. Moreouer put the case this fable were admitted for true yet is it not a rule of Religion nor a doctrine of Faith but only a meere History whereof whosoeuer had bin ignorant had not incurred eternall damnation And admit that vnder the old Testament the Church had vnwritten Traditions it should not therefore follow that it was lawfull for the Church of Rome to forge new ones and to equall them in authority to the writings of the Prophets and Apostles CHAP. XX. An answere to our Adversaries affirming that wee receive many Traditions contained in the Scripture OVr Adversaries upbraid us in that we who reject traditions are neverthelesse constrained to admit of many Ye beleeve say they that these bookes are canonicall ye allow of baptizing such as are Heretikes and the baptisme of little infants yee beleeve the procession of the holy Spirit from the Father and the Sonne and the translation of the Sabbath to the Dominicall day and the perpetuall virginity of Mary the mother of Christ yee beleeve that women ought to sing in the Church yee grant the words of Consubstantiation of Trinity of Person and of Sacrament which are not found in the holy Scripture I have already said that we reject not all unwritten Traditions but only those which adde something to the doctrine of salvation contained in holy Scriptures For answere to their objection that wee receive this unwritten Tradition to wit These bookes are canonicall to say so much of the bookes is not to adde to the canonicall bookes And speaking in that manner we are so farre from adding to Scripture that on the contrary it is a declaration that nothing is to be added thereunto and that it is the perfect rule of our faith Yet to have a complete certainety of the sacrednesse of these bookes there must be a stronger testimony then this Tradition An illiterate man not instructed in the knowledge of God receiveth the testimony of the Church of his owne countrey which telleth him that these books are canonicall as a probable testimony and which hee should not willingly contradict but then hee beginneth to have of it a divine testimony and of soveraigne efficacie when the Spirit of God by the Doctrine contained in this Scripture hath enlightened his spirit and inflamed his heart with a secret vertue whereof it is in vaine to dispute with those that feele it not the which cannot serve for a Law to another but serveth to every one of the faithfull in particular to assure his conscience It is also to bee considered that the testimony of shewing such and such bookes to bee canonicall might proceed as well from an hereticall as from an orthodox Church The Apostles received the holy Scripture from the Pharises and Sacrificers who were enemies to Iesus Christ Whence it appeareth that the testimony which the Church affordeth to the Scriptures is not of supreme authority and indubitable but invalid It is by faith that we beleeve that the contents of the Scripture are the word of God which faith is not given by the Church for it is an effect of the Spirit of God Touching the other points I speake of them in generall that if they bee Doctrines and Rules of the Christian faith not contained in the Scripture we are not bound to beleeve them But when every one of these points shall be examined asunder some will bee found contained in the Scripture others are not Doctrines nor Lawes or Rules of the Christian faith nor things requisite or necessary to salvation I am astonished to behold how our Adversaries dare to insert the Baptisme of little infants amongst the unwritten traditions seeing that their selves disputing against the Anabaptists prove it by many passages of Scripture Bellarmine in his eighth Chapter of the first Booke of Baptisme bringeth these proofes of Scripture that Baptisme succeeded Circumcision which was applied to little infants That Iesus Christ at the ninth of Saint Matthew saith Suffer the little ones tâ— come to me c. That in the sixteenth of the Acts Lydia is baptized by Saint Paul
house cannot see the Scriptures that are divinely inspired to bee so injuriously despighted without extreme horrour and griefe and though it bee a very prodigie or wonder of men that call themselues Christians but so powre out their hearts in invectiues against the Scripture whereof neither Porphyry nor Lucian nor the most capitall enemies of the Christian name were ever advised yet to us is it a subject of joy and no little consolation in the midst of reproaches cast upon us to be imployed to speake in Gods behalfe and to defend the honour of his word against men perversly ingenious to defame it For it is better to suffer for him then to triumph without him There is not a more honourable blemish nor more honest disgrace then to bee defamed and oppressed for his name True it is that the staine and disreputation exceed our strength and it is no easie matter to speake worthily of the condigne honour belonging to holy Scripture and with imperfect mindes to defend her perfection it were in some sort to light the day with a candle and to demonstrate the Sanne with the finger as to endeavour to arriue at the bright evidence of the Scripture for at all times all that wee can performe is lesse cleare then her perfection I hold it therefore expedient to publish to the light the scandalls and accusations which our adversaries doe raise against the Scripture and to shew how God hath strucken them with the spirit of amazement as also to compare the wickednes and vanitie of the Romish Traditions with the perfection and sanctitie of the holy Scripture And wee hope that in this so holy and just quarrell God will assist vs and that he will vouchsafe vs the grace to maintaine the honour of his Word by such meanes as are most agreeable to his Word and that he who hath confounded the tongues of the builders of Babel will confound the thoughts and spirits of those that labor daily to rebuild it In my three former Treatises entituled The Iudge of Controversies I haue defended the authoritie of the Scripture and shewen that our adversaries in this cause haue not onely the Scripture contradicting them but also themselues common sense antiquitie and experience and that they are not onely at variance among themselues but every one particularly thwarteth himselfe It remaines now to speak of the perfection of the Scripture and to shew that our Adversaries wrongfully find fault therein and most injuriously accuse it of insufficiencie These two Questions the one touching the authority of the Scripture the other as concerning her perfection are linked together inseparably These two properties of Scripture reciprocally embrace one the other and afford to themselues mutuall succour For the Scripture it selfe by her authoritie maintaineth her sufficiencie and her sufficiencie giveth her authoritie And whosoeuer withstandeth the authoritie of the Scripture fighteth also against her perfection for if the Scripture be soveraigne Iudge it is deficient in nothing to judge well And it is certaine that shee cannot bee Iudge of poynts whereof shee speaketh not If shee bee wanting in any thing some superiour authoritie must supply her default And if our Adversaries haue reason to say that the Church of Rome is the rule of Scripture for a certaine it is of that Church wherein we ought to learne whether there bee any imperfection in the Scripture but the decision of the question touching the Scriptures authoritie levelleth the way for us to the question concerning her perfection which shall bee if God permit this last Treatise wherein wee defend the absolute perfection of the Scripture against the Appendixes and Additions of the Romish Church which men call Traditions yea against men that with a depraved subtiltie search and hunt after defects in Scripture like vnto Holland spectacles that discover spots and staines in the shining sunne When we compare the Romish Traditions with the doctrine of holy Scripture they will be found not onely infinitely beneath the sanctitie and excellencie of the Scriptures and as coales mingled amongst Diamonds but also contrary to them and meere insurrections against Gods commandements vnder colour of addition It will bee found that these Traditions which they deriue and make to descend from the Apostles are forged de novo and resemble the Gibeonites who being very neere spake as if they were come from farre It will appeare that these Traditions which men exalt in generall when they come to a particular scanning they are but a frivolous bundle of human Inventions contrived for gaine and of malicious deceits to subdue the people under the Ecclesiastiques and to retaine them in blind ignorance CHAP. II. Of the word Tradition IT will be necessary to expound the word before wee speake of the matter This word Tradition signifieth a doctrine giuen by succession from hand to hand From whence we conclude that the holy Scripture the Law of God and the Gospell are Traditions The Apostle St. Paul in his first chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Galat. v. 14. affirmeth himselfe to be exceedingly zealous of the Traditions of his Fathers calling so the Law of Moses whereof he had been very zealous or at least comprehending it in these Traditions The same Apostle in the second to the Thessal chap 2. v. 15. exhorteth them to preserue the Traditions which they had learned either from his mouth or by his Epistle calling the doctrine which he had written unto them a Traditon And in the 15 chap. to the Corinth the I. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siergo aut Evangelio praecipitur aut in Apostolorum epistolis aut actibus continetur c. observetur divina haec sancta traditio I have given you by tradition for so is the Greeke word that Iesus Christ is dead for our sinnes according to the Scriptures He then calleth Tradition that which is in the Scripture Iust in the same manner speaketh hee in the same Epistle at the 23. vers of the 11. chapter Thus speake the Fathers Cyprian in his 74. Epist to Pomp. If it bee commanded in the Gospell or contayned * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the Epistles of the Apostles or in the Actes let this divine and holy Tradition bee obserued And Basil in the third Booke against Eunomius The Lord himselfe in the tradition of saving Baptisme gaue this order saying As you goe along baptize in the name of the Father the Sonne and the holy Ghost But Custome hath prevayled that by this word Tradition some Document Rule Recitall or Ceremonie in matter of Gods Service not contained in the holy Scriptures bee observed And so shall the word bee taken in all this Treatise CHAP. III. The beleefe of our Churches The calumny of Regourd a Iesuite THe fift article of our confession expresseth that the holy Scripture is the rule of all veritie containing all that is necessary for the service of God and our owne salvation whereunto it is not
lawfull to adde diminish or change Hereby we intend not absolutely to reject all Tradition for if there bee a Tradition that addeth nothing to the Scripture but serveth onely to maintaine her authoritie and perfection wee imbrace that most willingly Such a Tradition is that the Books of the old and new Testament are sacred and Canonirall This Tradition is so far from adding to the Scripture that on the contrary it sayeth that nothing ought to be added thereunto Neither is it without the compasse of the Scripture seeing that it springeth and results from the perfection of the Scripture it selfe and the credit or testimony that a Church bee it true or false conferreth upon these Bookes is but a probable and humane testimony vntill God giving efficacie to this Scripture to touch and stirre vp devotion imprinteth in it a more effectuall perswasion For it is not the Church that giveth faith but the spirit of God that worketh in our hearts by his powerfull word As a river that passeth through a towne is sufficient to refresh and water it throughout yet notwithstanding is it behoouefull that some Pipe or channell should conduct it from the source into the place so the holy Scripture is sufficient to instruct vs to salvation neverthelesse it must come to vs as it were by the course of successiue Tradition Such a Tradition addeth no more to the Scripture then the channell addeth to the water of the River Also when wee reject unwritten Traditions we intend not to reject all the words that are not found in the Scripture in regard that wee may there finde the matter in substance and equivalent termes and that these words doe add nothing to the doctrine of salvation contained in the Scriptures Such are the termes of Gods providence and of the Immortalitie of the soule Likewise the words of Trinitie Consubstantiall and the Procession of the holy Ghost words profitably imployed by our forefathers to make that perspicuous which is contained in the Scriptures and to shut vp heretikes into a more narrow strait Also wee willingly admit of unwritten Traditions which concern not the doctrine but onely the Ecclesiasticall pollicie and outward order in regard that such Lawes and Customes are not given for absolutely necessary and equalled with the doctrine of salvation as also because they serue not the Pastors use for traffique avarice or ambition and that in this order and outward pollicie there is nothing dishonest and contrary to good morality or that may expose the Christian Religion to ridiculousnesse and lastly because that with these Ceremonies and observations the multitude is not excessiue neither doe they divert the piety by postures of the countenance or the spirituall service by corporall exercise For as the Romans having conquered a Province did amuse the people with Sports and pompous Triumphes feasting them with their spoyles whilst they were then busie in plotting and aggravating the peoples servitude so doth the enemie of our salvation amuse the people by the splendour of Ceremonies whilst hee then inthralleth consciences and tacitely insinuateth idolatry to which the very inclination of the people doth much contribute For a man naturally loveth rather to recreate his sense then to instruct his understanding to behold publike spectacles then heare wholesome doctrines to admire pictures then edifie by good precepts and findeth lesse difficultie to shape stones to the image of man then to unshape or reforme man to the image of God Our confession then rejecteth onely the Traditions that adde something to the doctrine of faith manners contained in the Scripture and which are given forth to supply that which is thought to be wanting in the doctrine of the holy Scriptures The Iesuire Regourd in his booke Pag. 786. 787. intitled Catholike Demonstrations in the sixt Demonstration proposeth salsely our Beliefe Hee alledgeth the wordes of the fift Article of our confession of the faith where hee makes vs say that the Word of God contained in the Bookes received by vs is guided with all veritie and containeth all that is necessary for the service of God and for our owne salvation and that by it all things ought to be examined and squared Antiquity Customes the Multitude humane Wisdome Iudgements Sentences Edicts Decrees Councells Visions Miracles But he changeth the words of our Confession by a most notorious falsification for we say only that these things must not bee opposed against the Scripture Marke our very words It is not lawfull for men nor Angals to adde thereunto nor diminish nor change Whence it followeth that neither Antiquitie nor Customes nor the Multitude c. ought to be opposed against the holy Scripture We condemne not Antiquitie nor Councels as Regourd imposeth upon vs but wee say that hee that would oppose these things against the Scripture ought not to bee beleeved Wee affirme this because our Adversaries say that the Romish Church may change that which God hath commanded in the Scripture dispense Gods word contrary to the Apostle and estaâ—lish new Articles of Faith wherof we haue set downe multitudes of proofes in the forepart of our first Booke and will produce more here following CHAP. IV. The opinion of the Romish Church That our Adversaries with one consent accuse the Scripture of insufficiency and of not containing all the doctrines necessary to salvation WHen our Adversaries dispute against Pagans and compare the holy Scripture with humane wisedome they exalr the sanctitie perfection authoritie perspicuity and divine efficacy of the holy Scripture yea you would imagine they accorded with vs and borrowed our termes But when the question is of comparing the Scripture with the church of Rome then alter they their language debasing the dignitie of the Scripture to the end to magnifie the authoritie of the Pope They vphold that the Scripture is not Iudge that this title appertaines unto the Pope and to the Prelates which he authoriseth then I say they make all authoritie of the Scripture to depend upon the power and testimonie of the Romish Church They accuse the Scripture of incertitude of being depraved of obscuritie of insufsiciencie and imperfection But if one represent vnto them their owne proper words wherein they commend the perfection of the Scripture and acknowledge that it containeth all that is necessary to salvation they haue an evasion ready at hand for they say that the Scripture may bee called â—erfect because she referreth to the â—hurch which supplyeth all her â—efects Wherein they apparantly â—putradict themselues For if the Scriptures send back to the church to learne of her wherein they are de fectiue by the same message and â—â—nding backe they confesle their â—wne imperfection The Merchant that sendeth away his Chapman to another shop to finde that which hee hath not in his owne by this dismission hee confesseth that his owne shop is ill furnished And if it be sufficient for the Scripture to be called perfect when as she sends is to the Church it
proposed to the Councell and when these were afterwards to be read in full Councell the Fathers gaue their suffrage by the word Placet without scruple or difficultie therein receiving the said Decree as a Law already ratified by the Popes Legats Before the fourth Session was held where in was established the Decree touching Traditions some selected Doctors were assembled to frame this Dectee which was for a long space debated Some interposing that it was necessary a Decree should be made wherein it should be declared that all the Catholike doctrine is founded upon Tradition in regard that the Scripture it selfe is not to bee beleeved but by the leaue and meanes of Tradition that ministreth authoritie unto it Vincent Lunel a Cordelier was of opinion to make a Decree of the authoritie of the Church before Traditions should bee mentioned because these are grounded upon the authoritie of the Church and the Church is that which afforâ—eth all authoritie to the Scriptures To which opinion the Legats would not condiscend fearing that heereby the memory of the Councels of Constance and Basill should be revived which haue adjudged and definitiuely determined that the soveraigne authoritie of the Church abideth in the Councell and not in the Pope and that the Pope is subject to the Councell and that to enter into dispute hereon were to signifie that it is not yet knowne who should be Iudge But Anthony Mariner the Carmelite a sage and learned man was of opinion that nothing at all should be spoken of Traditions alleaging that without all doubt God under the old Testament had commanded Moyses to write his Booke of the Law charging the Kings to reade it carefully and to put a copy of it into the Arke of the Covenant but saith that under the new Testament the Scripture is not necessary in respect that Iesus Christ hath written his doctrine in mens hearts without need either of Tables Arke or Booke Hee further saith that if there were no Scripture at all yet the Church should loose nothing of her perfection It is true that God hath not forbidden his Apostles to write but so also is it certaine that they haue not written by his commaundement and it is an abuse to say that God hath commaunded them to write one part of the doctrine and forbidden them to write the other Againe he presseth that if any man he of a contrary opinion he should haue too maine difficulties to vnfold the one to declare the things forbidden to be written the other to tell us who hath made those men that came after the Apostles so adventurous and bold to commit to writing that which God had forbidden his Apostles to write Lastly he sayth that if any man avowed it to bee chance and without expresse commandement from God that some things haue been written and others not hee should accuse the providence of God in taking no care of so important a matter and should call into doubt the assistance of the holy Spirit that hath instructed the Apostles to write For these reasons was he of opinion to make no comparison of Traditions with the Scripture since by this meane also they might passe over the Scripture But Cardinall Poole an English man and third Legat did utterly renounce this opinion Yet for alâ— that there was a decree framed wherein without mentioning the authoritie of the Church or that Traditions are aboue the Scripture it is averred that simply the Scripture and Traditions ought to be received with equall pietie and reverence Which is a perpetuall rule that the Councell hath observed to devise emptie Decrees not expressing the moity of the church of Romes opinion and that in ambiguous words to the end that upon all occasions they may make Interpretations fit for their owne turnes CHAP. V. That our Adversaries say there are doctrines and articles of Christian Faith yea in the very essentiall things which the Apostles haue neither taught by mouth nor writing OVr Adversaries are not contented to accuse the Scripture alone of imperfection but they finde also a deficiency in the Aposties preacaing and say that they haue not taught all by word of mouth So as by their account the holy Scripture and Apostolique Traditions coupled together make no an entire body of the Christian doctrine They also freely conâ—â—sse that the Popes haue added from age to age divers Traditions according as they haue thought them necessary and that not only â—â— things of lesse importance but also in matters essentiall to the Christian faith Bellarmine in his 4. Booke of the § Est aut eÌ„ Prior partitio Traditionum est in diviâ—as Apostoâ—â—â—as Ecclesiastiâ—as Vnwritten word of God chap. 2. calleth some Traditions Divine which Iesus Christ hath taught by mouth haue not been set downe in writing Others he calleth Apostolique which the Apostles haue taught by word of mouth and never wrote them And the last hee calleth Ecclesiasticall which hee Ecclesiastica Traditiones proprie dicuntur consuetudines quaedâ— antiqua veâ— a Praesulibus vel á 〈◊〉 〈◊〉 paularim tacito consensa populorum vâ—m legis obtinuerunt Ideâ— habâ—t Saâ—meron Tom. 13. Disp 8. saith are introduced from ancient customes by the Prelates or by the people and creepingly by the silent and vnquestioning agreement of the people haue gayned as it were strength of law In which distinction hee clearely acknowledgeth that the Traditions which he stileth Apostolique are not Divine and that Ecclesiasticall are neither Divine nor Apostolicall Whence it is manifest with what subtiltie our adversaries commonly attribute the title of Apostolicall to all Traditions indifferently as if they were all derived from the Apostles and how falsely they comprehend Traditions under the title of The vnwritten word of God when as by their owne confessions a great part of these Traditions is not the Word of God For Traditions that are not divine are necessarily humane And this is evidently seene in the Prayer Bookes for certaine houres and the duties wherwith they charge the people unto whom they first commit Gods ten Commandements and then the commandements of the Church which is an argument of their confession that the commandements of the Church are not Gods commandements In this interim the Councell of Sess 4 Trent at the before recited place maketh no difference betweene Traditions avouching that theâ— are all received with like affectioâ— of pietie and reverence as the holâ— Scripture equalleth those Ecclesiasticall Traditions brought in bâ— the Popes at severall times to thâ—â— ten commandements of the divine Law and to the Doctrine of the Gospel written in the New Testament The same Cardinall disputing against Barkley touching the Popes power to depose Kings and cause them to bee killed as also concerning his authoritie over all the Temporaltie of the world not finding either in Scripture or in ancienâ— History of the Church any passage or example to countenance and underprop so abhominable a Bellarm. in Barkl cap. 3 Non
Greeke and Latine who very often jarre among themselues so far as not to agree vpon the next Successours to Saint Peter it is impossible that the people should know any thing in this succession oâ— should haue any assurance hereof but by the Testimony of those who brag of it and liue by it Moreover our adversaries doe confesse that the Pope and church of Rome may erre in the question de facto Now these questions to weet whetheâ— Saint Peter hath left the Bishop of Rome Successour of his Apostleship or of his Supremacy and whether this succession hath not beene interrupted by Schismes and heresies are questions de facto and consequently of the nature of those wherein our adversaries hold that the Church of Rome may erre And the proofes which our adversaries bring forth are drawne from books which theirselues conuince of falsity and from such fragments as for the most part are supposititious I forbeare to censure any further the certainty of Romish traditions seeing they are all founded vpon one Maxime which is a Tradition humane not vpheld by any Ordinance of God a Tradition which is not an Article of the Christian faith yet at this time is put downe for the ground of Faith a Tradition which is of the nature of those wherein our adversaries confesse that the Church may erre a Tradition whereof the people can haue no certainty nor knowledge but by bookes both Greeke and Latine of infinite length wherein they vnderstand nothing and by the Testimony of those especially who propose it that is to say the Popes who receiuing not the Scripture for Iudge cal themselues supreme Iudges and infallible in all controuersies more especially in that wherein is pleaded their succession and their owne proper authority and infallibility Now it is an easie matter to guesse at what the proceedings of the Enemy of our saluation doe levell Their butt scope is to distill as it were all Religion into a vapour and to make it depend vpon presuppositions not only vaine and vncertaine but also false and imaginary as he that should beare vp an obeliske vpon a smal feskue When some demand Wherefore is it behouefull to receive Traditions the answere is because the Pope hath ordained it Againe if it be demanded whence commeth this authority of the Pope it is answered Because Saint Peter dying hath left the Bishop of Rome Successour of his Supremacy over the Church of the whole world Moreouer when it is asked Can you produce any Ordinance of God for this succession for this point being estated by you for the foundation of the Church and of all the Christian faith it is not credible that God hath ordained nothing of it there they stand caught by the nose not vttering one syllable of the word of God and doe confesse that this succession is not lure diuino nor by the Ordinance of God Only the Popes will bee therein beleeued and call themselues supreme and absolute in a case wherein they are so much interessed and wherein it is disputed of their succession and authority Thus you may see all the Ius diuinum founded vpon a point which is not Iure diuino and all the divine doctrine founded vpon humane Tradition yea vpon humane Testimony the most vncertaine of all for the certainty of the Popes succession is founded vpon the Testimony and authority of the Pope himselfe who is party in this cause and who by this Tradition ruleth and vpholdeth his Empire Nay they doe worse they make not onely these Traditions but the very authority of the holy Scripture to depend vpon this Tradition Let it bee demanded wherefore ought we to beleeue that God hath created man after his owne Image that he hath giuen his Law to Moses in two Tables and that the Sonne of God hath taken flesh in the wombe of the blessed Virgine and is dead for vs It is answered that this is to be beleeued because it is written in the holy Scripture that God hath inspired his Prophets and Apostles Againe let it bee asked wherefore ought the holy Scriptures to bee beleeued and why are wee obliged to put our faith therein The answere Basiliensis ConcilyÌ„ appeÌ„dice Ecclesia Romana sic lequitur Qued autem verum feret Christi EvaÌ„ge leum quâ—mâ—de scire possetu nisi illud vobis patefeeissem Audistu noÌ„nullos ex Apostolu scripsisse Evangelia Sed quoâ—iam quatuer duntaxat approbavi â— Ra vt Evangelia venerantur alia respuuntur is Because the Church of Rome hath so ordained it which hath this authority by vertue of her succession in Supremacy of Saint Peter But vpon this question haue you any commandement from God they answere the holy Scripture indeed speaks nothing of it but the church of Rome is supreme Iudge and hath more authority over vs then the Scripture Neverthelesse in this point it is disputed of the authority of the Church of Rome wherein it is no reasonable thing that shee should bee Iudge much lesse to assigne her selfe Iudge aboue the Scripture Doe but obserue what becommeth of all Christian Religion in the account of these Merchants Their will is that God should bee beleeued because men ordained it and that the diuine truth should haue no other foundation then the evidence and authority of lying men yea such as will bee Iudges in their owne cause and who hauing invented a thousand Traditions all tendiâ—g to their profit hold them all vp by one Tradition alone which hath no other foundation then their owne authority There is no such pernicious stratageme to pervert the Christian Religion as to confound the things that are certaine by vncertaine proofes to plead humane Tradition for their highest and concluding principle and to order that the Christian faith should haue a Maxime that is no Articie of faith and is vpheld by no other authority then of those that publish it and such as by this Maxime enrich themselues and build them vp an Empire on the earth yea all the Churches in the world except the Romish doe reject this Maxime and laugh at this succession as a story contradicted by all antiquity and especially by al the Bishops of Rome who whilst the Romane Empire was in florishing estate never intermedled in any affaire beyond the limits of that Empire as I haue proued at large in my first Treatise The second Maxime is of the same nature and dependeth vpon the first Our adversaries to maintaine all their Traditions say that the Pope cannot erre in the Faith and that likewise by vertue of the same succession For they will haue the Pope Successour not only of the power of Saint Peter but also of his infallibility Now if the Pope should be Successour of the Supremacy of Saint Peter it followeth not thereupon that the Pope cannot erre for hee that is Successour of the charge of another is not therefore Successor of his vertue The Doctors that haue succeeded in the chaire of Moses haue
prove the insufficiency of the Scripture whose actuall perfection and absolute sufficiency they exalt above all upon all occurrences and tracts concerning the doctrine of salvation Clemens Alexandrinus in the sixt booke of his Stromata Wee say nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Scriptures Tertullian in his booke against Hermogenes wrote before hee became Scriptum esse doceat Hermogenis officina Si non est scriptum timeat vae illud adijcientibus auâ— detrahentibus destinaetum a Montanist Hereticke in his 22. chap. The shop of Hermogenes declareth to us that it is written but in case it be not written let that woe denounced against those which adde or diminish be a terrour vnto them But when hee afterwards slid away into heresie he betooke himselfe to maintaine his doctrine by vnwritten Traditions For in his booke of Monogamy which he compiled being an Hereticke at the 2. chap. hee transmitteth vs to Tradition alledging these words of our Lord I have many things to tell you but you cannot carry them away at this time which is the passage that our adversaries ordinarily produce for Hippol. tome 3. Biblioth PatruÌ„ pag. 20 21. Edit Col. Vnus Deuâ— est quem non altunde agnâ—scimus quam ex S. 〈◊〉 Qutadmodum n. si que vellet sapientiam huius saculi exercere non aliter hoc coÌ„sequt poterit nisi dogmata Philosophorura legat sie quicunque volumus pietateÌ„ in Deum exercere non aliunde discemus quam in Scripturis divinis Athan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambros Quae in scripturis sanctis non reperimus ca queÌ„admodum â— surpare possemus Hillar Te admiror fideÌ„ tantum secuÌ„dum ea qua scripta sunt desideranteÌ„ Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Hier. Catech. 4 c. de Spir. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cvrillus Alexandr Gla. Phyr Dist 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Traditions Saint Hippolytus There is but one God whom wee know not by other meanes but by the sacred Scriptures Even as he that would exercise the wisedome of this age cannot seeke and obtaine it but by reading the opinions and precepts of Philosophers so all of us that would practise true Piety towards God can learne and comprehend it no way else but by the holy Scriptures Saint Athanasius in the beginning of his oration against the Gentiles The holy and devinely inspired Scriptures are sufficient to cause the truth to bee vnderstood And in his booke of our Saviours Incarnation Are you so inordinatly desperate as to relate things that are not written and to keepe your vnderstanding at such distance from true piety Ambrose in his first booke de officijs cha 23. How can wee alledge things not found to be in holy Scriptures Saint Hilary in his second booke against Constantius I doe admire thee O Emperour Constantius shewing thy desire that men should beleeve according as it is written Basile is excellent heereupon towards the end of his Ethicks which are among his Ascheticks If saith hee all that is not of Faith be sinne as the Apostle speaketh and faith commeth by hearing and hearing from the word of God all that is without or beside the holy Scripture devinely inspired not being of faith is sinne And againe in his Treatise concerning Faith It is a manifest revolt from the faith and a capitall crime of pride and presumption to reject any thing that is written or to bring in any thing unwritten See also the same Father amongst his more compendious rules in the 95. definition Saint Cyrill of Ierusalem is no lesse expresse This good man in his fourth Catechisme instructeth people in this manner Touching the divine and sacred misteries of the faith the least matter is not to bee taught without the holy Scriptures nor suffered to be brought in after any sort whatsoever either through probability or through words fitly disposed Yea put no confidence in mee that speake unto you these things unlesse I give you proofe of that which I preach unto you out of the holy Scriptures for the integrity of our faith consisteth not in designes or conferences artificially invented but in proofe drawne from the divine Scrptures And Cyril of Alexandria in the 2. booke upon Genesis How can we admit of that which the holy Scripture hath not said or range it amongst absolute verities And in his seventh booke against Iulian The holy Scripture is sufficient to make those wise most approved and of able understanding who are therewith educated and instructed Theodoret in his first Dialogue Theod. Dialog 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Dial. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et in Psa 95 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellar. dâ— verbo dâ—i lib. 4. cap. 11. intituled De Immutab Bring not humane reasons to me for I beleeve not in any thing but the holy Scriptures And in his second Dialogue I am not so rash as to affirme any thing wherein the sacred Scripture is silent Chrysostome upon the second Epistle to the Thessalonians the second Chapter All things that are in the divine Scriptures are cleere and sincere every thing that is necessary is therein plaine And upon Psalm 95. When any thing is spoken without the Scripture the very cogitations of the hearers are lame The same Father in his third Homily upon the second to the Corinthians calleth the Scripture an exact ballance the rule and square of all things He saith not as Bellarmine falsifying this passage doth make him that the Scripture is the most exact rule of all but that it is the ballance square and rule of all things Saint Hierome upon the first Chapter of the Prophet Aggay Hieron Sed alia qua absque authoritate testimonie scripturarum quasi traditione Apostolica sponte reperiunt percutit gladius Det. Ecclesia Christi c. non est ogressa de finibus suts id est de Scripturis sanctis The things which they invent and forge of themselves as by an Apostolicall Tradition without the authoritie and testimony of the holy Scriptures are stroken and dashed by the very sword of God And upon the Prophet Micah l. c. 1. The Church of Christ is not strayed out of its limits that is to say from the holy Scriptures So as to bring any thing from without the Scripture in the Doctrine of salvation is to wander out of the bounds that God hath prefixed to the Church The same Father against Helvidius As wee deny not that which is Hiero in Heluid Vt hac quae scripta hunt non negaâ—us ita ea â—ua non sunt script a 〈◊〉 〈◊〉 Deum esse de â—â—gane credimus quia legimus Maria â—â—â—â—â—sse post portum non eredimus quia non legimus August Evangalista tastatur multa Dominum ChristuÌ„ it dixisse et secisse qua non scripta sunt electa sunt autem qua scriberantur qua salutâ— cradentium
sinne to fast upon the Lords day and to pray that day kneeling and the custome when they trample and walke abroad in putting on their shooes to marke themselves in the forehead with the signe of the Crosse HaruÌ„ et cateraruÌ„ eiusmodi disciplinaruÌ„ si legem expostules ScripturaruÌ„ nullam invenies Traditio tibi prateÌ„ditur austrix consuetudâ— confirmatrix et fides observatrix summing all vp with this saying If thou expostulate the legall condition of these disciplines and others the like thou shalt not find it Tradition is pretended to thee which increaseth them custome which confirmeth them and faith which observeth them Our Adversaries doe shrowd themselves in the protection of this last passage to establish their Traditions Yet can there not bee a more proper passage alledged to confirme the same which I have said concerning the Traditions which the Fathers have handled that they are not Doctrines of faith nor matters necessary to salvation but onely Ceremonies and Customes and Lawes of Ecclesiasticall policie which the Church of Rome hath forsaken for the most part and regardeth them no more For all the Traditions of Tertullian are but Customes and Ceremonies whereupon hee calleth them Disciplines and there is nothing therein which concerneth the Doctrine of faith or is necessary to salvation And concerning the question which he discusseth in this booke whether a Christian souldier at a day of muster when all the souldiers were crowned with a Lawrell did better in chusing rather to suffer martyrdome then to put the crowne upon his head contenting himselfe to hold it in his hand I say it is not a point of faith but an opinion wherein Tertullian had but a few to second him For the other Christians accused this souldier of temerity and to have drawne persecution upon his companions in a thing indifferent saying That there was nothing in the Scripture that obliged him to it But Tertullian defendeth the action of this souldier by Tradition When we alledge some passages of Tertullian expresse against invocation of Saints and against Transubstantiation our Adversaries on the other side alledge the words of Hierome against Helvidius I have nothing more to say of Tertullian but that he was not a man of the Church that is to say he was an Hereticke Whilst hee was Orthodoxall hee condemned Traditions as it hath formerly appeared unto us But being turned Montanist he falleth into much admiration of Traditions vouching the words of our Saviour I have yet many things to deliver to you but you cannot for the present beare them away Which is the ordinary language of ouâ— Adversaries Now it doth noâ— import us whether he hath written the booke of the souldiers crowne being an Hereticke or being yet Orthodoxall seeing the Traditions which he bundleth together touch not the Christian faith Neverthelesse it is certaine that he was then an Hereticke For in this booke he maliced and repined at the Catholikes because they taught that it was lawfull for any man to save his owne life without exposing it to martyrdome and because they rejected the prophecies of Montanus who stiled himselfe the holy Ghost Hereunto those words of Tertullian at the second chapter seeme to Planâ— superest vt etiam Martyria recusare moditentur qui prophetias eiusdeÌ„ Spirttus sancti respuerunt c. Novâ— pastores eoru in pace leones in praelio cervos have relation It remaines that they who have rejected the prophecies of the holy Ghost doe intend to decline and refuse martyrdomes Also I know their Pastours who are Lions in peace and Harts in battle The same hath likewise beene observed by Pamelius So then these Gamesters have little reason but lesse honesty to borrow the weapons of an Hereticke There are found some other passages of Tertullian wherein by Tradition hee understandeth the Doctrine of the Gospel contained in the holy Scriptures But we willingly imbrace this Tradition To this passage of Tertullian we may compare another of Basil much alike in Chap. 27. of his booke De Spiritu Sancto where hee makes a long recapitulation of unwritten Traditions Hearken to his words Some of the precepts and lessons which the Church observeth and are preached unto us we have by written instruction some others we doe receive by way of mystery having beene conveighed unto us by the Tradition of the Apostles Both of them have like force in matter of piety and no man that hath insight be it never so lâ—ttle in the Ecclesiasticall Lawes will contradict it For if we will reject the unâ—ritten Customes as having but little vertue we shall endammage the Gospel at unawares especially in matters that are commodious and proper or rather we shall reduce preaching to a simple and bare name As for example that I may make mention of the first and most common What writing hath taught us to marke those with the signe of the Crosse who have put their trust in the name of Iesus Christ What Scripture hath taught us to turne towards the East in prayer Which is he of the Saints that hath left unto us by writing the words of the invocatioÌ„ wheÌ„ the Bread of the Eucharist and Cup of benediâ—tion are shewed For wee content not our selves with that whereof the Apostle or the Gospel maketh mâ—ntion but wee adde other things before and after as having great vertue in the mystery which we were taught by unwritten instruction But by what Scripture doe wee blesse the water of Baptisme and the oile used in the Vâ—ction especially that wherewith we baptize Is not this a Tacite and mysticall Tradition Hee addeth the triple plunging in Baptisme and the renouncing of the devill and his angels Also the custome of standing at prayer the first day of the week and from the Paschall unto Pentecost to shew that wee are raised up againe with Christ and doe seeke the things that are above and because seven times seven dayes signifieth the eternity And to make short he inserts the beleefe in God the Father Sonne and holy Ghost amongst the Traditions saying That these unwritten things are of semblâ—ble authority with the written and maâ—ch them iâ— vertue and that the Fathâ—rs have covered them with silence as the more high and more venerable of pâ—rpose to keepe men in more awfull observance by the obscurity and that it is of these as of a most sacred place wherein onely the chiefe sacrificing Priest did enter This passage indeed doth ill accord with those excellent ones of Basil in the which he hath formerly acquainted us that all which is not of faith is sinne and that faith is by hearing of the word of God that whatsoever is without the verge of the Scripâ—ure divinely inspired is not of faith and consequently is sinne and that to shew a forwardnesse in adding to the holy Scripture is a flat revolt from the faith By reason of this contrariety Beilarmine supposeth that these questions which make a part of his Aschetickes
were not Basils owne For saith hee the Authour of these questions seeâ—es unwilling Bellar de Amis grat lib. 1. cap. 13 §. Respondeo to admit of unwritten Traditions But Cardinall Baronius affirmeth that To call this into suspicion or Baron annal tâ—m 3. anno 361. § 52. Hâ—c in dubiâ—â— revâ—casse summa stultitiâ— sit doubt is a notorious sottishnesse And maintaineth these bookes to bee Basils as it is manifested by the stile Saint Hierome in his Catalogue and Phâ—tius in his Bibliotheca put the Aschetickes amongst the Workes of Basil Yea more Gennadius composed Homilies out of pieces of Basils Workes compacted together amongst the which many were taken out of Ascheticks Wherefoer the conjecture of Erasmus is not improbable who made a preface upon Basils booke de Sanct. Spiritu Wherein hee professeth that having translated this booke to the halfe way he perceiued the phrase to alter and to be no more of the same authors for hee could discerne a palpable other vain Moreover though Bellarmine had something wherewith to defame and disgrace this piece of Ascheticks yet could hee cast no aspersion upon his Treatise of the true Faith where Basil affirmeth that it is a manifest revolt from the Faith and a brand of pride and presumption to reject any thing that is written or to introduce any thing which is not written Iesus Christ having sayd My sheepe heare my voyce Nor any upon that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Basil speaketh to Eustachius the Physician in his 80. Epist If faith hee custome bee of force for proofe of doctrine it shall bee lawfull for us in this to immitate them Let us then sticke to the arbitration and award of the Scripture inspired by God and hold the free suffrage voice of the truth to be on their sides whose doctrines shall bee found concurring with the divine words Neuerthelesse let vs consider what benefit our adversaries can derive from this passage about the which they make so much bruit and clamour In the first place Basil maketh a recitall of Traditions which he affirmeth to bee of equall authority with the Scripture yet amongst them there are many not approoved by the Church of Rome as prayer towards the East and making conscience to kneele on the Lords day and from the Paschal to Pentecost Most especially it displeaseth our adversaries that Basil in the Eucharist putteth the consecration in the prayer or in the invocation that is to say in speaking to God not in the bread If they beleeve Basil why doe they reject his Tradititions or if they beleeve him not why will they oblige us to beleeve him In the second place all these unwritten Traditions except the last numbred by the Authour of that booke are but ceremonies and lawes of Ecclesiasticall policy not necessary to salvation but subject to mutability and such as consequently make nothing to the purpose For our dispute is not of Traditions that concerne not the Faith and Christian doctrine but of those that concerne the doctrine of salvation not contained in holy Scripture Yet I cannot dissemble that the author of this booke be he Basil or whatere he bee isgreatly mistaken in his not onely equaling but also preferring both in height of dignitie and profoundnesse of mystery certaine petty ceremonies before the Sacred doctrine of our redemption contained in the Gospel Can any man without unsufferable injury not to use a more rigide exclamation equall ye preferre the Customes of standing at prayer on certaine dayes rather then kneeling Of praying towards the East rather then towards the West And of giving a benediction to the water or oyle before the doctrine of the incarnation of the Sonne of God the benefit of this death the justification by Faith the election eternall and the internall seale of the Spirit of God Can any man without impiety change any part or particle of these doctrines But as for those ceremonies they have suffered alteration and the Romish Church it selfe hath disparaged and debased them You see how preposterous and grosse our adversaries are who instead of covering the faults of those graue Fathers doe arme themselues with their drosse and refuse as birds that liue on nothing else but caterpillers And touching the last unwritten Tradition which is that men ought to beleeve in God the Father and in Iesus Christ his Son in the holy Ghost Is it possible that Basil where doe shine so many vertues and perfections never saw this in the Scripture For Iesus Christ saith at the 14. of Saint Iohn You beleeve in God beleeue also in me And in the 5. chap. 23. To the end that all men should honour the Sonne even as they honour the Father And as touching the holy Ghost how oft times is hee called God therefore when the Scripture biddeth to beleeue in God it coÌ„mandeth to beleeve in the holy Spirit Now to excuse Basil we must say that hee calleth Traditions the doctrines that are not found in the Scripture in expresse words but are there in ubstance and in equivalent words And wee doe willingly entertaine such kind of Traditions Only hee is mistaken to have entermingled this high and divine Tradition amongst Customes and Ceremonies indifferent in their nature as things equally necessary and which ought to be regarded with like duty and reverence These words of Saint Hierome in an Epistle to Marcella are alleged Nos vnam quadragesimaÌ„ ex Apostolica traditione tempore nobis â—ongrue ieiunamus unto us Wee fast one terme of 40. dayes at the time that wee thinke meete according to the Apostolicall Tradition This is but a ceremony and not a doctrine of the Christian Faith and we have elsewhere shewed that in the ages Au liâ—â—e de la Nouveaté du Papisme liure 7 en la 5. Conrroversâ— chap. 6. 7. neerest approching to the Apostles the Christian Church fasted but forty houres And that this fast was arbirtary and diversly practised The same Hierome against the Luciferians makes the Hereticke speake thus Knowest thou not that it is the custome of the Churches to impose hands vpon those who are baptized and so to invoke the holy Ghost Doest thou aske me where this is written I answere in the Actes of the Apostles And if there could not bee found authority of Scripture for it the custome generally observed in this point should serue instead of a commandement for many other things in like manner which are kept in use by Tradition in the Churches haue usurped the authority of the written Law as in baptisme to plunge the head three times and beeing come foorth of the washing place â—o taste the conjunction of milke and hony for a signification of infancy not to pray kneeling nor to fast upon our Lords day and through out the whole Quinquagesima or fifty dayes with many other unwritten things which mens indifferent observation doth challâ—nge to it selfe Such is the language of the
length as also lest the people should compare the vanity of these Traditions with the sanctity and excellence of the holy Scriptures which our Adversaries hinder to bee read with all their might and diligence Moreover our Adversaries doe say that the Pope and the Church of Rome can adde to the Creed and establish new Articles of faith Wherupon it followeth that if Christian Religion may suffer yet more additions to bee matters essentiall the Fathers did vainly labour to make a perfect body of the Christian Religion seeing that it is as yet imperfect I being moved with these considerations which doe altogether hinder them did designe with my selfe to make a collection of all the Traditions of the Church of Rome and to lend helpe to their negligence But being entred therinto I perceived the labour to bee endlesse and was overwhelmed with the multitude It hath happened to mee as to those that settle themselves in an evening to count the first starres that appeare and whilst they are counting the first others appeare then more so as all their reckoning is interrupted This labour increasing underhand dulleth the edge of a mans desire and so much the rather seeing there is no man but is soone weary of gathering uselesse drosse together If I were disposed to make a perfect Catalogue of the Romish Traditions it would bee necessary for me to decipher and paint forth the infinite diversity of Masses the Services and Suffrages of the dead the Rubriques and Proviso's to supply the defects of the Masse arising either from some defect in the person of him that celebrateth or from the place or from the time or from something in the matter or in the intention It would be needfull for me to insert all the lawes touching the administration of the Seven Sacraments and the disciplines of the Romish Pontificallity that direct the collation of the seven Orders The Consecration of the Bishops the Archiepiscopall garment the benediction of Abbots Abbesses and Nuns the Dedication of the Churches the Consecration of the Altars whether fixed or portative together with the vessell and moveables of the Church and Churchyards the reconciliation of the Churches and Church-yards in case of pollution by effusion of blood or by other dishonest act or by the interrement of an Hereticke the benediction of the Images Crosses Corporalls Reliques Bels and Standards the Consecration of the Chrysme and the Fonts the Admonitions Excommunications and Reconcilements of Penitents on Maundy Thursday the forme of Degradings and Exorcismes the single and double shaving the infinite variety of Monkes and their Orders of the divers priviledges and spirituall graces which the Pope hath granted unto them It would like wise bee needfull for mee to represent the lawes of the booke of holy Ceremonies wherein the forme of the Popes Obsequies and Funerals and of the Election and Coronation of a new one is prescribed The submissions which the Kings owe in the Procession that is made at his Coronation and at the Feast The Coronation of the Emperor by the hand of the Pope with his shamefull homages and submissions to his Holinesse The benediction of the Knight of the Church The benediction of the Rose on our Lords day Laetare and of the sword on Christmas night The Consecration of the Agnus Dei The Creation of Cardinals The power of Apostolike Legats The Order of the Consistory and of the Conclave and of the Councel when the Pope is resident there in person or by his Nuntio's The Papall Masse and how the Pope receiveth the Communion The Popes Habits his Episcopall Miter his Royall Crowne and a thousand the like things whereof the very names doe terrisie us and the Lawes and Disciplines for quantity doe surpasse the Bible in thicknesse It would have beene needfull to adde a thousand villanous and ignominious precepts touching busie and unchaste interrogations which the Confessors make the determinations touching the cases of conscience But modesty hath hath not permitted it and I was loath to staine my booke with such infamous rules which teach vices under the shadow of examining and reprehending them Therefore to put some bounds to this trouble I have contented my selfe to bring traditions which concerne the Doctrine that is to say which in some sort thrust at the Law of God and the Doctrine of the Gospel that concerne the Sacraments and the Orders and the Ecclesiasticall charges with some superstitions where the abuse is most grosse and apparant I have drawne all these Traditions from the publike practice from the Councels approved by the Popes from the text of the Masse it selfe and from the Decrees Decretals and Extravagants of the Popes And from some of the more famous Authors as Lombard and Thomas two Princes of the Schoole Bellarmine Vasquez Gregory of Valence Tolet Emanuel Sa that are Iesuites Navarre the Popes Penitentiary the three later I quote most often because they maintaine their sayings by a multigude of other Doctors so as under the name of one Authour I alledge many All such as have hearts disposed to learne shall here see with admiration mixed with griefe as in a small contracted table the whole massie body of Papisme varied with a hundred thousand colours and shall be able thereby to profit For the simple recitall is enough for refutation and to leade foorth into view the mystery of iniquitie FINIS
A LEARNED TREATISE OF TRADITIONS LATELY SET FORTH in French by PETER DU MOULIN And faithfully done into English by G. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 5. 34. Si aut Evangelio praecipitur aut in Apostolorum Epistolis aut Actibus continetur c. Observetur divina haec sancta Traditio Cypr. Epist 74. ad Pomp. LONDON Printed by Aug. Mathewes for Humphrey Robinson at the signe of the three Pigeons in Pauls Church-yard 1631. TO THE RIGHT Honorable my singular good Lord ROBERT Earle of Lindsey Baron of Willough by Bâ—akâ— Ershy Lord great Chamberlaine of England and Lord high Constable for this time being Lord Lieutenant of Lincolne-Shire and Vice-Admiâ—aâ—â— for the Coasts of that County Lord Worden of the Forest of Waltham Knight of the most noble Order of the 〈◊〉 and of his Majesties most Honorable privie Counsell My most honoured LORD IT is well knowne that your Lord ship can as readily interpret my Author in his owne language iaiome as being thus changed into our native and most familiar tongue Neverthelesse I have adventured asking pardon if my boldnesse give distaste to style your Lordship the Maecenas of this my handiworke My weakenesse and want of skill in every respect together with my forwardnesse and presumption to intermeddle out of my element have prompted me to flye to the sanctuary of your Lordships protection Such as expect that I should rather dedicate some Tacticks or booke of Chevalry to your Lordship may take this for satisfaction that I have well observed your true devotion to Religion which is the best ornament and addition to your Honour and great is the happinesse when Religion and Military profession are met in so Heroique a Center The variety arising from this copious subject of Traditions will invite your Lordship to read DU MOULIN with delight but their modern incrochment I meane the Romish upon the Church their presumptuous comparison with the sacred Scripture will force your Lordship to reject them with scorne and greatest loathing Cast your eye upon this little volume and vouchla e it your favourable opinion such countenance will giv it life receive it into your Lordships pat oâ—age for to that end I have presented it and in that security I humbly leave it recommending your Lordship to Gods holy safeguard Your Lordships most humble and faithfull Servant G. C. To the Reader COurteous Reader When you set apart some houres for serious studies imploy a few to the reading of this short Enchiridium a most exact survey of Romish Traditions You will finde them here arraigned by divine testimonies of Scripture by solid interpretations of the Fathers by effectuall perswasions of reason by the ridiculous impossibilities of their owne sufficiency and by the selfe-contradictions and confessions of all Projectors and Founders of them The Frontispice doth shew my Authour to bee French and I have copied out his sense into our mother Tongue as neere to life as my running pen would give mee leave If any man objâ—ct Whaâ— need of 〈◊〉 amidit so many unparallei'd Original composed by the 〈◊〉 of our Church at home I answer wiâ—h a quâ—st Is it not pity â—o learned a booke amoâ—st us refoâ—mâ—d Christian should be guilty of that Anâ—â—christian Traditiâ—n cast upon the Scripture Not to be published in a knowne tâ—ngue 〈◊〉 let me not wade over deepe into the commendation 〈◊〉 〈◊〉 left a consure of Tractet fabrilia or some 〈◊〉 c. recoile upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man ought to guide himselfe by the measure of â—is owne ability It is true that I was never worâ—hy to make this holy Knowledge my Profession vet my zâ—ale to it is such hat if I may nor act he part of an Encomiasles in the merit of DU MOULIN and hi Work I must take leave to gaze on him with silent admirat on and passing over particularities with this briefe Character onely to point at him For generall and profound schese ship hee is Extra invidtae aleam doctus What can bee said more Let it suffice that I have named him Qui cognoist son nom assez entend son renom His meere name is the individuall cognizance of his same Pardon me if I yet stretch a nore higher in praise of him it is his due it cannot bee omitted without a nationall ingratitude And what should it be but his ingenuous perseverance to this very day in vindicating the sacred honour of his late Majestie the learned King IAMES of most happy and immortall memory from the unjust redargution of Cardinall Perron in a booke which hee hath written against the said late King as by those often quotations in this Treatise expresly made may plainely appeare In the last place my friendly Reader if you afford mee a favourable construction of this my undertaking and connive at such errours as you meet with you have done to my wishes and in requitall I passe my word that whatsoever is lame and defective or verbally mistaken at the Presse in this translated forme you shall finde supplied in the reall goodnesse of the Authors matter Reade and profit G. C. Errata Page 136. line 14. themselves never appeare reade themselves appeare not p. 183. l. 1. as r us p. 194. l. 11. word r. world p. 195. l. 13. containe r. continne p. 196. l. 3. in eist r. insist p. 221. l. 13. stromatae r. stromata l. 20. book of history r. of his history p. 239. l. 3. asleepe r a sleepe p. 245. l. â—â— as for that r. for example that p. 294. l 2. contractions â— contradictions p. 298. l. 4. aâ—guments r. arguments p. 312 l. 19 hath determed r. hath beene determined l. 22. ceterminations r. determinations p. 314 l. 4. passe r. passage p. 319. l. 11. non plus to r. non plus is to l. 22 touch r couch p. 320. l. 12. for used r. for be used p. 336. l. 9. Dotanists r. Donatists p. 348. l. 4. barge r. barre A Table of the Chapters in this Treatise of TRADITION Chap. 1. COncerning the nature of this Controversie p. 1. Chap. 2. Of the word Tradition p. 22. Chap. 3. The beliefe of our Churches The Calumny of Regourd p. 24. Chap. 4 The opinion of the Romish Church That our Adversaries with one consent accuse the Scripture of insufficiency c. pag. 31. Chap. 5. That our adversaries say there are Doctrines and Articles of Christian Faith yea in the very essentiall things which the Apostles have neither taught by mouth nor writing pag. 45. Chap. 6. A proofe of the same because our Adversaries doe affirme that the Pope and the Church of Rome may change that which God commandeth in the Scriptures and infringe the Apostles Commandements p. 60. Chap. 7. Passages extracted one of the writings of our Adversaries which prove that in the Church of Rome Traditions are without comparison more esteemed then the holy Scripture and the Scripture charged with Injuries Regourds boldnesse to defame the same
yea and â—ore expresly in the same 8. Disâ—tation §. Tertio varia Hins 〈◊〉 gi potest non omâ—â—a tradita esse ab Apostolu sed â—â— quâ— tunc â—eÌ„porâ— necessaria â—â— quâ— ad salutem credentâ—◠〈◊〉 〈◊〉 Hence saith he may be colâ—cted that the Apostles haue not giuen â—l by Tradition but onely the thingâ—â—at then were necessary and that were â—oper for the beleevers salvation Acâ—ording to this Iesuites Tenet the Apostles haue not taught all that â—s necessary in these our dayes and â—here are now articles of faith necessary to salvation which in the Apostles time were not necessary Of the number of these new Traditions neither written nor preached by the Apostles and that are now decreed for necessary and essentiall to Religion are Romish Indulgences and Treasure of the Church wherein the Pope gathereth vp the superaboundance of satisfactions made by Saints anâ— Monkes and distributes them â—â— others by his Pardons to satisfiâ— the justice of God This is an essenâ—iall doctâ—ine of the Romish Religion and the arch or Buttresâ—â— that shoreth â—p Papisme For iâ— there any thing of more importance in Religion then the remission of sinnes and the meanes to satisfie the justice of God yet in this while our adversaries doe confesse that this is a new Doctrine and that there is found no trace or footstep of it in all Antiquitie as we shall hereafter discover When we produce the Councell of Laodicea and multitudes of Fathers Meliton Origen Eusebius Athanasius Epiphanius Hierome Gregory Nazianzen Hilary Ruffin c. that unanimously exclude the Books of Macabees out of the list of Canonicall books our adversaries â—nswer that then the apprehensions â—â—d opinions were much differing â—r that the Church had not yet â—ecided any thing vpon this point â—ere then by their own confession â—â— a Tradition which the Apostles â—ever taught nor decided either by â—outh or writing to wit that these Bookes of Maccabees are canonicall which they doe now falsely â—nsert amongst the Apostolicall Traditions In this classe I ranke Invocation of Saints adoration of Reliques and Images the painted Trinitie the power of the Pope to dispense with oathes and vowes to dispose of kingdoms and depose Kings to canonize Saints to release distressed soules out of Purgatory the Communion under one kinde the Limbus for little Infants private Masses particular mens prayers and publique service in an unknowne tongue the assumption â— the Virgin Mary bodily into heâ—ven together with her coronatioâ— in the dignity of Queen of heaven and Lady of the world and many other the like things wherein â— this present they make Gods Service to consist of these is the body of Papistry composed and herein are the people more carefully instructed and exercised then in the Doctrine of salvation contained in the holy Scripture All which are new Traditions and unheard of in the ancient church yea and that by the confession of our adversaries as we shall proue in fit place It would bee very proper and convenient to know when the Christian doctrine shall be perfect and whether the Popes shall ever be able to add new articles of faith thereunto And if it be so that the Apostles â—e neither taught by mouth or â—iting all the Doctrines essenâ—ly belonging to Christian â—th it would bee necessary to â—derstand whether the Apostles â—ew the Doctrines which thâ—y â—ue not taught for if they knew â—em why did they not publiqueâ— teach them why haue they â—ssembled Doctrines essentially â—elonging to Religion But if â—hey knew them not it must bee â—cknowledged that the Popes surâ—asse the Apostles in knowledge â—nd that Saint Paul deceiues himselfe when hee delivereth that hee had taught the Ephesians all â—he counsell of God Actes 2. vers 27. CHAP. VI. A proofe of the same because our aâ— versarâ—es doe affirme that the Popâ— and the church of Rome may changâ— that which God commandeth in thâ— Scriptures and infringe or nullâ—â— the Apostles commandements WHosoever teacheth thingâ— contrary to the Apostles consequently teacheth things that are differing and repâ—gnant The Traditions whereby the ordinance of Iesus Christ and the Apostles is changed and abrogated cannot be Apostolicall Traditions unlâ—sse we would haue the Apostles to be contrary to themselues Seeing then the Pope church of Rome attribute to themselues the power of altering the Apostles ordinances by their Traditions it followeth that they may make traditions â—â—ich the Apostles neuer taught â—â—er by mouth or writing This â—hat which is practised in the â—â—rch of Rome and that our adâ—saries doe openly maintaine We haue already heard the Ieâ—e Vasques speaking that the Vasques Tom. 3. disp 216. Num. 60. â—â—rch and soveraigne Pontifie may â—â—ish and breake the Apostles comâ—dement because the Apostles power â—iue precepts hath not been greater â—â— the Popes The Councell of Trent in the Pâ—â—terâ—â—â—◠〈◊〉 〈◊〉 potestatâ—m pâ—rpeâ—â— in Ecclesia fâ—issâ— vt â—â— Sacraâ—â—tâ—râ—â— disp 〈◊〉 sâ— v◠〈◊〉 substantia â—â— sâ—â—â—ueret vel mâ—tares qua suscipientium vti â—itaâ—i magis expâ—â—râ— iudicâ—â—et â— Session chap. 1. 2. declareth â—t this power hath the Church aâ—â—â—es had in ministring of the Sacraâ—â—ts saving their substance to â—râ—â—e or alter that which shee judgeâ—â—â—st expedient for the vtility of thâ—se â—t receiue them This Councell â—deed specifieth that exception â—eir substance remaining safe but â—e Pope assumeth power to himâ—â—fe to judge and define in the authoritie of a Iudge what things â—â— Sacraments are essentiall or whether they bee so or no. By thâ— meanes hee boundeth his powâ—â— with what limits hee pleaseth anâ— changeth matters essentiall inâ— matters accidentall As for exaâ—ple it is essentiall to the Sacrameâ— of the holy Supper to be a signifâ—catiue signe of our participatioâ— of the body and blood of Iesâ— Christ This signification is dimâ—nished to the people by the privâ—tion Perron against the king of great Bretany in his Treatise of the Communion under both kinds p. â—108 of the Cup as Cardinall Perron ingenuously acknowledgethâ— It is essentiall to the Sacrament 〈◊〉 bee taken for the remission of sins â— as it was first instituted by thâ— Lord Now this essence is chaâ—ged in the Masses that are said â—â— the corne for horses and diseaseâ— sheepe for the successe of a voyagâ— c. It is likewise essentiall to thâ— holy Supper to be a communioâ— â—â—e Apostle telleth vs 1. Corinth â— The bread which wee breake is it â—he Communion with the bodie of â—â—st for as much as wee that are â—y in number are one bread and one 〈◊〉 This communion is aboliâ—d in private Masses where no â—â— doth communicate where 〈◊〉 man doth assist And these â—rds of the Institution Take eate 〈◊〉 become ridiculous since no 〈◊〉 is there either to take or eate â—â—e reall and propitiatory sacriâ—e of Christs body is it not of 〈◊〉 essence of the Masse yet is â—â—re an addition to the Lords Inâ—tution wherein is neither menâ—n made of sacrifice or of sacriâ—â—ing his
is rejected and made odious to the people as a dangerous booke I. We haue seene in the former Chapter how our adversaries affirme openly that the Pope and Church of Rome can alter the Lords Institution and nullifie his Ordinance the which being granted it necessarily followeth that the tradition of the Church which correcteth the holy Scripture and altereth what is therein ordained bee of greater authoritie then the Scripture II. When our adversaries vnanimously affirme that the Scripture is not Iudge but that the authority of judging belongeth to the Church heereby they withdraw us from the Scriptures judgement to rely vpon the Churches Tradition for by the Tradition of the Church they onely understand the Lawes of the Church of Rome by the which they would haue us judged III. When they say that the Stapleton lik 2. de authoritate Scripturae cap. 11. Dixâ— et dâ—câ— non taÌ„ ipsius fidei regulam in se esse scripturaÌ„ quam ipsam scripturaâ—uÌ„ reguâ—aÌ„ esse 〈◊〉 Ecclesiâ— Scripture is not the rule of our faith but that it is the faith of the Church that ruleth the Scripture they manifestly preferre Tradition of the church before Scripture for the faith of the Church and Tradition of the Church are all one IIII. These goodly Maximes wherewith they dull our eares Charron aâ— 2. chap de lâ— troisieme verite Nous voulous l'eglise avoir pour nostre regard plus d'authorite que l'escriture That the Church ought to haue more authoritie over vs then the Scripture That it is the Church which giveth authoritie to the Scriptures and that the authoritie of the Scripture over vs is founded vpon the authoritie of the Church what are their meaning other then that the Scripture oweth that authoritie she hath to the Tradition of the Church For the Tradition of the Church is nothing else but the voice and judgement of the Church whereby shee pronounceth as being a soveraigne and infallible Iudge that the Scripture ought to be received V. If the Scripture must bee Staplet lib. 1 de authorit Scriptura c. 9 Ipsis Prophâ—tis è medio â—ublatu â—â—ruÌ„ prophetâ—as à Deo esse credeâ—duÌ„ non est nisi id Ecclesia confiâ—met Synodus Romana sub Gregor 7. Quod nullus liber Canonicus habeatur sine authoritate Papa beleeved because the Tradition of the Church so ordained it what followeth but that Tradition of the Church of Rome is more credible then the Scripture VI. The Iesuite Coster in his Enchiridion chap. 1. calleth the doctrine imprinted in the heart of the Church an other species or kind of Scripture and compareth it also with holy Scriptures The excellence Huius Scripturae praestantia â—ulâ—is partibus suâ—erat scripturas quas nobis in membraâ—â— Apostoli reliquerunt PrimuÌ„ quod illa exarata sit digito dei hac calamis ApostoloruÌ„ saith hee of this kind of Scripture surpasseth much the holy Scripures which the Apostles haue left vs in parchment especially because this is witten with the finger of God the other was written with Apostles pens By his leaue I would willingly aske him whether the Apostles pennes were not guided by the spirit of God VII Carranza in the second Controversie The Church is a rule Nos diâ—imus quod prior regula et notior et multo latior est Ecclesia quam Scriptura canonica â—t hac ab illa debet regulari non è contra that is elder and more knowne yea much more ample then the Canonicall Scripture and this ought to be governed by that but not on the contrary â—n saying that the Church is a rule â—t is evident that by the Church â—ee understandeth the Tradition and lawes of the Church for the persons are not the rule VIII Bellarmine in his fourth QuadaÌ„ sunt Traditiones maiores quod ad obligationeÌ„ quaÌ„ quadam Scripturae booke of the Word of God chap. 6. There are Traditions that are greater then some Scriptures in poynt of obligation IX Salmeron in his first Prolegomenon § Nunc de Nam etsi Eccclesiae ac Scripturae authoritas à Deo sit illa tamen Ecclesia antiquior est atque adeo dignior siquideÌ„ Scripturâ— propter EcclesiaÌ„ contexta est Though the authoritie as well of the Church as of the Scripture bee of God yet the authoritie of the Church is more ancient yea and more worthy for the Scripture is made for the Church By the same reason one might say that subjects haue more authoritie then Lawes and Kings for the people are more ancient then Lawes and Kings and Lawes and Kings are made because of the people Now the authoritie of the Church of Rome cannot bee promoted aboue the Scripture but that by the same reason the authoritie of Tradition in the Church of Rome is to be advanced aboue the Scripture for Tradition is the law of the Church of Rome X. Cordubensis To decide contrâ—versies Câ—dub Art â— cap. 80. Catholicae Ecclesiâ— Traditiâ— est certissâ—â—a regula of the Faith Tradition of the Catholique Church is the most certaine Rule XI Wee haue formerly heard Coster and Salmeron the Iesuites speaking that God would not haue Traditions that are taught out of the Apostles mouth to bee written for feare lest holy things should be given to doggs Herein doe they not clearely signifie that the Scriptures are for the dogs but that God would not haue Traditions to bee in such danger as being more sanctified things and worthy of greater respect XII To what end doe these men say that Iesus Christ hath commaunded the Apostles to preach and not to write but that unwritten Tradition might be preferred before the Scripture and haue much more authoritie XIII Did it ever happen that any of our adversaries haue reported the same of Traditions which they haue said of Scripture Haue they ever called the Traditions a dumbe rule a part or parcell of a rule an ambidexter sword a stone of scandall a nose of wax haue they ever accused Traditions of obscurity of ambiguity or of imperfection as they haue the Scripture XIV But the Iesuite Salmeron shall suffice for all for in the third part of his 13 Tome and 8 Disputation hee treateth of this matter punctually and at large and thus compareth Scripture with Tradition Tradition saith he is aboue all § Estiginâ—◠〈◊〉 est 〈◊〉 ad salute 〈◊〉 〈◊〉 Ebidem Pâ—â—â—â— ergo Scriptura â—â—mendat traditione 〈◊〉 〈◊〉 scripturaÌ„ et ob id magis est necessaria quia ad 〈◊〉 come adandaÌ„ est Scriptura-Necessaria ost 〈◊〉 ad 〈◊〉 du bra qua expresse in scri 〈◊〉 â—on contiâ—ent or nec 〈◊〉 §. Postreâ—â— Ibidem â—ui noÌ„ creditura dirâ—om in ecclesia receta 〈◊〉 scriptura malo 〈◊〉 similes est â—â—lâ—â—â— aebitum reddere si non osteÌ„datur syngraâ—ha cum satu sit idoneos produceâ—â— restes §. Secunda Seâ—unda coÌ„ditio 〈◊〉 〈◊〉 quâ—â— sit Ser. 〈◊〉 〈◊〉 § 〈◊〉 Trtia conditio
prescribed any Law to the Church of Rome when as all the Councells haue beene made and haue taken their force by the authority of the Church of Rome and in their statutes the authority of the Pope is cleerly excepted Who doth not perceiue that in these words by the Church of Rome the Pope alone is vnderstood for our Aduersaries deny not but that the people and Clergie of the Church of Rome are subject to the Councells The Iesuite Gregory of Valence in Pontifexiâ—â— Romaâ—â— eâ—t in quâ— authâ—ritas illa râ—â—det quâ— in Ecclesia extat ad iudgâ—anduÌ„ de omnibus omnino controversis fidei the title of the seuenth booke of his Analysis The Pope of Rome is he in whom resideth all authority of the Church to iudge entirely of all doubts of the Faith Andradius in his first booke of the defence of the Tridentine faith Fide Papae nostra continetur ex eius vnjus authoritate salus omnium pendet Our faith consisteth in the faith of the Pope and vpon his authority alone dependeth all mens saluation Iudge whether mans saluation bee not well deriued Whereupon hee Non minor est Papae ad controversias dirimendas quaÌ„ Ecclesiae totius authoritas speaks there againe that the authority of the Pope to decide all controuersies is not lesse then the authority of the whole Church And wee haue formerly heard the Iesuite Vasques affirming that the authority of the Pope is not lesse then that of the Apostles and that hee can abrogate and cancell the Apostles commandements In the second Session of the last Lateran Councell these words are expresse Behold Ecce adest Divi Petri successor Iâ—â— lius noÌ„ minor authoritate Iulius the Successour of Saint Peter no lesse in authority then him It is true that when the Pope will hee ioyneth some Prelates with him to assist him in his decreeing But whereas hee cals and chooseth whom hee will these Prelates haue not authority but by him and the Pope an enact all without them This is that which Cardinall Bellarmine hath in his third booke of Iste iudex non potest esse scripturae c. Igitur Princeps Ecc esiasticus vel solus vel cum consilto et coÌ„sensu coepiscop orum the word of God Chap. 9. That iudge cannot bee the Scripture therefore is it the Ecclesiasticall Prince either alone or with the aduice approbation of the brother Bishops For so our Aduersaries doe joyntly hold that when the Pope iudgeth in the Apostolicke chaire and as Pope his sole opinion and decree is as firme and certaine as if a Councell had voted vpon it And to remoue all doubt our adversaries blush not openly to affirme that by this word Church Grego de Valent Tom 3. in Thom. disput 1. q. 1. pusto 5. sect â— the Pope is to bee vnderstood Gregory of Valence the Iesuite after hauing said that the full authority of Hane authoritatem pleue in Romano Pontifice c resâ—dere qui scilicet de sides et morum controverstis ad vniversaleÌ„ EcclesiaÌ„ pertinetibus vel per se vel cuÌ„ generali Concilio sufficienter coÌ„stituat Iam igitur quuÌ„ dicimus propositionem Ecclesiae esse conditionem necessariam ad assansu â—â— fidei nomine Ecclesia intelligimus eius caput id est RomanuÌ„ PontificeÌ„ per seâ—vel vna cuÌ„ Concilio iudging controuersies of the faith and manners which concerne the vniuersall Church doth plenarily reside in the Pope of Rome Christs Vicar hee addeth Now therefore when wee say that the Proposition of the Church is a condition necessary to oblige the Faith to one agreement by this word Church wee vnderstand her head which is to say the Pope of Rome either alone or with the Councell For hee is not of opinion that the Councell bee necessarily required Bellarmine expoundeth it thus in his second booke of the Councels Chap. 19. The Pope saith hee ought to speake it to the Church that is to say to himselfe And Pope Innocent the third in his Chapter Novit extra de iudicijs attributeth to himselfe the taking notice of a difference betweene Philip the second surnamed Augustus King of France and Iobn King of England for it is written tell it to the Church Now S. Peter was one of those to whom Iesus Christ spake Tell it to the Church was this Apostle able to divine that Iesus Christ vnderstood Tell it to thy selfe and that Iesus Christ would haue the party complainant to be iudge see then the Church which is a word that signifieth an assembly reduced to one man And the sense of this Article of the Creed I beleeue the Church shall bee I beleeue the Pope who sometimes cals himselfe god sometimes Iesus Christ and sometimes the Church so he shall bee Bridegroome and Spouse and one man shal cal himselfe an assembly And tell me to what purpose are Councels assembled so long and so painfull seeing nothing is to bee done but to consult the Papall Oracle with in one instant can decide al controversies without possibilitie of erring seeing I say that in one man wee haue the vniversall Church that the Councell can doe nothing without the Pope and that the Pope can doe all and judge of all without the Councell Whereupon Bellarmine affirmeth Bellar. lib. 4. de Roman Pontifice ca. 2. Sect. videntur IpsaÌ„ insallibilttatem non esse in coetu consiliariorum vel in concilio E. piscoporum sed in solo Pentisice with all the Doctors that the Infallibilitie of a Councell is not in the assembly of the Counsellers nor in the Councell of Bishops but in the Pope alone and yet in the meane time the Popes themselues never appeare not in the Councels This Advertisment was very necessary to the end that the Reader might know that as by the authoritie of the Church is understood the authoritie of the Pope so by Traditions of the Church nothing is understood but the Ordinances made or approoved by the Pope for they subsist not but by his authoritie and though they haue passed through a Councell yet the Pope can change abolish them and institute new in their stead without wayting for a Councell For should he haue lesse authoritie over Traditions then over the holy Scripture wherein he can alter the Ordinances and Institutions of our Lord He can dispense against the Apostle should not he be able to dispense against a Councell or against the custome which hath authorised a Tradition It is the same that Andradius expresly teacheth in the second Booke of his Defence of the Tridentine Faith Liquet minime eos â—rrasse qui dicunt Romanos Pontifices posse nonnunquam in legibus dispensare a Paulo et a primis quaetuor Concilys Greg. 1. lib. 1. Epist 24. Those saith hee erre not who affirme that sometimes the Popes in their lawes can dispence contrary to that of S. Paul and the foure first Councels which are the
Pag. 1009. Et quat aux auteris plus proches du siecle Apostouque encore qu'il ne s'y trouue pas de vestages de vesta coustume c. Pag. 994. Quelques particuliers 〈◊〉 que les ames des fideles 〈◊〉 point la visin is Diâ—â— avant is augament final c. L'Eglise n'avcit point incore prononce la decisian la dessus is due to be the best versed in the study of the Father's confesfeth freely that in the Authors neerest approching to the Apostles time there appeareth no trace of this custome of invoking Saints Yea he acknowledgeth that then when S. Augustine wrote which was some 420. yeeres after the birth of our Saviour the doctrine of those which hold that the Saints know not the occurrences of things acted here below was not condemned and that the Church had not yet made a decision thereupon and indeed all that our Adversaries alledge out of the Fathers of the three first ages and more then halfe the fourth upon this question are passages ser ving to prove that the Saints pray for us which is a point that willingly wee condiscend unto but not to prove it behovefull for us to invoke the Saints nor to allow them a religious service The approbation of the bookes 3. Maccabees of Maccabees amongst other books Divine and Canonicall is inserted by our Adversaries in their unwritten Traditions Yet this is not a Tradition received from the beginning by all the Catholike Le Concile de Laodiceâ— Can. 58. Melâ—â—â—â— aâ—â—gué pur Eusebe â—â— 5. libâ—â—â— foni histoirà chap. 24. Origene surâ—â—s primier Ps 〈◊〉 par Eâ—seb lib. 6 cap. 24 Tertull â—â— 4 liure de ses Carmes Eujebe Chron. Olymp. 116. 〈◊〉 Cateeltesi quarta Athanas Epost 39. Synops Na-Zianz Caâ—â—â—n Epiph. de mensuris et ponderibus Hilar. prologo Psalmorum Church the Councell of Laodicea rejecteth them and Meliton Bishop of Sardius neere the time of the Apostles and Origen and Tertullian and Eusebius and Athanasius and Cyril of Ierusalem and Hilarie and Gregorie of Nazianzene and Amphilochius Bishop of Iconia and Epiphanius Bishop of Salamine and Philustreus Bishop of Bresse and Saint Ierome in Prologâ— Galeato and in his Preface upon the Bookes of Salomon and Ruffin upon the Lords Prayer all of these were persons remarkeable in the third and fourth ageâ— Yea and Pope Gregorie the 1. who wrote neere upon the end of the fifth age in the 19. of his Morals Chap. the 17 as we have proved elsewhere in amplemanner wherefore this is no Tradition received wholly and at all times by the Church universall By this very Plea the Romish 4. Indulgences Indulgences ought to be rejected the which Indulgences I understand to bee a Tradtion wherewith the Pope heapeth up the superfluity of the satisfactions of Iesus Christ and the Saints to the treasure of the Church and convertech them to payment for others by his Indulgences which he hoardeth in certaine Churches of Rome and causeth that the people from all parts repaire thither to purchase pardons I say that these Indulgences are new and that neither the Apostles nor their disciples did convert the superaboundance of the sufferings of Abrabam or of Saint Iohn the Baptist or of the Virgine Mary to payment for others and kept no treasury to hold the superabounding satisfactions of the Saints and gave no pardons of one or two hundred thousand yeeres as the Pope doth and that these Indulgences have beene altogether unknowne in the first ages of the Christian Church by the plaine confession of our Adversaries Cardinall Cajetan in the 2. Chap. of his Treatise of Indulgences hath these words * De ertu IndulgentiaruÌ„ si certituâ—â— habert posset veritati indà ganda opem ferret Verum quia nulla sacra Scriptura nulla priscoruÌ„ Doctoâ—uÌ„ GraecoruÌ„ aut Lâ—â—inoruÌ„ au 〈◊〉 asscripra hane ad nostraÌ„ deduxit notitiam sed hee solum a treemtis ennâ— scriprurae coÌ„mendatuÌ„ de ve tustus Paâ—â—tbus c. Gabrtel Biel Lect. 57. Decendum quod ante tempora B. Gregorij modicus vel â—ullus fuit vsus Indulgentiarum Nuâ—â—â— autem crebrescit 〈◊〉 vsuâ— quiae sine dubiâ— Ecclesia habens spiritaÌ„ sponsi sut Christi et idcirco non errans c. Navan us Coment de Iobel â—t Indutg pag. 545 Quate autent apud antâ—qâ—os tam rara apud recentiores taÌ„ frequens sit Indulgentiarum mentio docuit ille vit sanctissimus c. Iâ—hannis Roffensis c◠〈◊〉 ea de re verboruÌ„ summa est Quod non certo constat à 〈◊〉 primuÌ„ tradi coeperint c. Quod multa aâ— Evangelijs â—t alijs scripturu nuÌ„c sunt â—xcusa â—ucuâ—â—ntius intellectu perspicacius quaÌ„ fuerunt olim Quod nemo â—â— dubitat orthodoxus an Purgatâ—rium sit de quo tameÌ„ apud priscos illos nulla vel quaÌ„ rarissima fiebat mentio Quod non fuit tam necessaria siue Purgatâ—rij siue Indulgâ—tiâ—rum fides explicita in â—rimitiua ecâ—lesia atque â—unc est c. Anton. Sum. â—â— S. Theolog. art 1. tit 10. 3. de Indul. l. 202. Veâ—tijs ann â—82 5. bridgeent of Cup. If we could have any certainty concerning the originall of Indulgences it would helpe as much in the disquisition of the truth but we have not by writing any authority either of the holy Scripture or of ancient Doctors Greeke or Latine that affordeth us the least knowledge thereof Gabriel Biel Lect. 57. upon the Canon of the Masse We must confesse that before the time of Gregory that is to say in the six first ages the use of Indulgences was very little or none at all but now the practice of them is growne frequent for without doubt the Churoh hath the Spirit of Christ her Spouse and therefore erreth not Navarrus the Popes Penitentiary What is the cause that among the ancients so little mention is made of Indulgences and among it the moderne they are in such use Iohn of Rochester most holy and reverend for his dignity of Bishop and Cardinall hath taught us the reason saying that The explicite faith whether it bee of Purgatory or of Indulgences was not so necessary in the Primitive Church as now And a little after Whil st there was no heed taken to Purgatory no man enquired after Romish Indulgences because thereupon dependeth the properâ—y and worth of them Antonine Archbishop of Florence whom the Pope canonized for a Saint speaketh to the same purpose Touching Indulgences we have nothing expresly recited in holy Scripture although the saying of the Apostle be alledged upon this subject 1 Cor. If I have pardoned any thing I have done it for your sake in the person of Christ Nor are found at all in the writings of the ancient Doctors but of the moderne It is therefore no small abuse to place Indulgences amongst Apostolike Traditions Of the same ranke is that Tradition which excludeth the people from the communion of the Cup it
is must bee farre differing from that of heeretofore for Gregory the first in the 63. Epistle of his 7. booke affirmeth that the Apostles did consecrate the Eucharist with only the Lords prayer As for Monasticall profession it 10. Monasticall profession can neither bee a Divine nor A. postolicall Tradition nor beleeved alwayes by all for Paul the Hermite was the first of that calling and made no disciples at all but died in the yeere of our Lord 343. Particularly in the Church of Rome this profession was neither seene nor practised untill about the yeere of our Lord 370. for this is the time whereof Saint Hierome speaketh in his Epitaph of Marcella No Women saith he of great parentage knew yet at Rome what this Monacall profession did meane nor durst take this name which was so vile and ignominious amongst the people because of the novelty of the thing as then it was esteemed moreover the Monkes of that time were of a farr different condition from these of this our time In summe not to runne over all the traditions of the Romish Church I maintaine that in the foure first ages I could descend a little lower no ancient Church can be shewen vnto us which hath approoved 1. The Masses without Communicants 2. The images of the Trinity 3. Or that hath made mention of the treasure of Romish Indulgences 4. Or that hath forbidden the people to read the sacred Scripture 5. Or that hath deprived the people of the Communion of the Cup. 6. Or that hath rendred any Religious service to Images 7. Or that hath instructed the People to pray to God in a tongue not understood by him that prayeth 8. Or that hath called the virgine Mary Queene of heaven and Lady of the word 9. Or that hath beleeved the Limbus for little infants 10. Or that hath taught that the Pope can give and take kingdoms 11. Or that the Pope can canonize Saints and free soules out of Purgatory I could reherse many more if need were Pope Martin in his Canon Sâ— quis Presbiter the 30. Dist ordaineth for an Apostolicall Tradition the prohibition of kneeling at Prayer betweene the Paschall and Pentecost yet doth it well appeare in the 20 of the Acts ver 36. and in the 21. ver the 5. that Saint Paul and the faithfull with him humbled themselves upon their knees at that time whereupon Baronius in his Annales reprehendeth this Pope for having celebrated the Pentecost nequaquam Christiano more not after a Christian fashion Ann. 58. Sect. 102. but if this custome be an Apostolique Tradition why doth not the Church of Rome containe the practise thereof CAP. XIIII A proofe of the same by the Traditions which our adversaries doe suppose to be the most ancient and best grounded in antiquity TO the end it may not be sayd that for our advantage wee picke out their most moderne Traditions and least countenanced with antiquity I will incist upon three wherein our adversaries take themselves to stand upon surest ground and labour to overwhelme vs with texts and places out of the Fathers the first is prayer for the Dead secondly Lent thirdly single life of the Clergy For the first I say that prayers 1. Prayer for the dead for the Dead which the Romish Church doth exercise and are made for the comfort of Soules in Purgatory are so moderne as not to have any mention or trace of them in all antiquity For wee have already expressed and will further demonstrate in its proper place that the ancient Christians prayed for the dead sleeping in a peaceable repose and kept in hidden receptacles expecting the Resurrection praying likewise that the dead should rise againe to salvation or that they should be raised at a better houre then others or that the fire at the last day of judgment should burne them more superficially and sparingly but for a prayer to ease and mitigate a burning soule in the fire of Purgatory there is not any found in all antiquity yea in all the prayers of the Church of Rome which are found in the Masse for the dead there is not so much as any whispering of Purgatory and yet the Canon of the Masse prayeth for the soules that sleepe in peaceable quietnesse and at this day the Greek and Orientall Churches pray for the dead and deny Purgatory The second booke of the Maccabees at the 12. c. wisheth us to pray for the dead having respect to the resurrection saying likewise that to pray otherwise then thus were trifling and dotage briefly I say that the prayers which the ancient Christians did make for the dead are utterly abolished in the Church of Rome and that hee who should pray at this time for the dead after the manner of the ancient Church shall be branded for an Heretike and not escape the Inquisition for such kind of prayers would not be gainefull to the Romish Clergy and the power of the Pope not Gelasius CoÌ„monitorio ad Faustum Super terraÌ„ inquit nam in hac legatione defunctum nunguam dixit absolvâ— long since invented to give Indulgences to the dead and condemned by Pope Gelasius should vanish by such prayers and the trafficke therein should be dissolved Secondly Lent that is to say 2. Lent the custome of not eating flesh nor egges for sixe and forty dayes before Easteâ— is not a tradition received into the Church from the beginning indeed the word Quadragâ—ssima is found often times in the Fathers of the fourth and fift ages but in the pure and unsuspected writings of the Fathers of the three first ages I never met with it and we must note that this word to take it originally did signifie a fast of forty houres before Easter which observation the ancient Christians grounded upon that which Iesus Christ spake in the 9. of Saint Matthew They shall fast when the Spouse shall bee taken from them Now the spouse to weet Iesus Christ was taken from his Disciples for forty houres for there are just so many houres from the time that hee was nailed to the Crosse unto his resurrection Neverthelesse the customes did forthwith vary some fasting two daies some three some five but though the custome did alter yet the ancient name did still remaine and according as the observation hereof did increase so in conclusion this Fast of forty houres is become by little and little a Fast of forty dayes whereof every one among the people did fast his day according as he saw good except the Sabbath dayes for to fast on Gods day was judged a crime the Spouse beeing rendred to the Church on that day by his resurrection There was none but the Pay prouué tout ce la par multitude de passages au 7 liure contre le Cardinal du Perron en la 5-contraverse cap. 6. 7. et 8. Church of Rome that fasted on Saturdayes whereof also it was condemned by the sixth generall Councell at the 55. Canon yea at
Milan which is neere Rome they fasted not on Saturdayes as Saint Augustine testifieth in his 118. Epistle Thirdly single life of Priests and 3. Single life of Priests Bishops cannot be an Apostolicall Tradition because it was not practised at the time of the Apostles nor many ages after them But having spoken of this elsewhere at large I will content my selfe for the present with the testimony of the two most famous Cardinals of this age Barronius and Perron Baronius in the 58. yeere of his Annales Bar. Ann. 58 §. 14. acknowledgeth that married men were received to the function of Bishop at the Apostles time whereof hee alledgeth divers causes and namely amongst the rest the scarcity of unmarried men especially in Crete And Perron affirmeth Du Perron cōtre le Roy de la grand ' Bretagne pag. 312. A cause respondrens nous de la rareté des personnes marices lors de la naissance de l'Eglise c. Mais depuis comme l'Emperour Constantin c. that this permission lasted untill the time of Constantine that is to say during the three first ages But if he would have confessed the whole truth he had acknowledged that Greeke Churches never was any time when Priests were not married yea they so continue to this very day And the 13. Canon of the sixt generall Councel called at the Imperial Palace of Constantinople doth formally condemne the Church of Rome upon this subject Estius Doctor and Professor at Doway in his Commentary upon this passage of the Apostle 1 Tim. 3. Let the Bishop Fatendum est Avestolum permittere vt in Episcopum eligatur qui habeat verum id pro tēpore propter paucitatem eorla qui et coelibes essent ad Episcopatum idonei be husband of one wife speaketh thus We must confesse that the Apostle suffereth us to chuse a Bishop that is married to one wife but he teacheth this according to the time because of the fewnesse of unmaried men and of such as were fit for the function of a Bishop Therefore this Tradition claimeth not the Apostles to bee the Authours of it and consequently is not Apostolicall nor hath it beene received at all times and in all places I have insisted hereupon not that wee should have need of the authority of the ancients to fight against Romish Traditions for refutation whereof the word of God is sufficient and is only that which ought to judge us but to shew that our Adversaries supposing to establish their Traditions doe plainely destroy them and doe giue such notes whereby they draw their owne inditement and conviction Neverthelesse it is not without craft that they will have Traditions to bee examined by this touchstone to wit whether they have beene universally received at all times For they know that of those who would examine their Traditions by this way scarce one amongst a thousand can attaine to the head of them and that the people can inform themselves nothing at all therein for this examination cannot bee made but by the reading of all the Greeke and Latine Fathers and of all the Ecclesiasticall histories since the continuation of sixteene hundred yeeres All the bookes to this purpose would fill a spacious roome and are no more then sealed letters to the people yea amongst the Clergie not one of a hundred will bee found that hath but ordinary knowledge therein By this meanes our Adversaries contrive the matter that when their Traditions come to be examined a way must bee undertaken that is endlesse wherein the people walke blindefold and are constrained to repaire to the testimony of such men as preach these Traditions and live by them truly if by these directions men expect to arrive at the knowledge of salvation I know not who can be saved The which most cleerely appeareth in this that the holy Scripture being the short and sure means to examiue Traditions they sequester it farre from the peoples eyes and divert them from reading therof appointing them to books wherein they are neither comprehensive nor capable It appeareth likewise in the examination of Traditions by the history of every age wherein ordinarily they commence with the last age and so walke retrograde in the calculation of their times to the end they may arrive as late as possibly they can at the Apostles time and their writings CHAP. XV. The second marke set by our Adversaries to distinguish the good Traditions from the bad to wit Succession To discerne the good Traditions from the bad our Adversaries agree that those ought to be held for divine and Apostolicall which are received by the Churches that derive their succession from the Apostles This marke hath no more certainty then the former and maketh as much against our Adversaries The doubtfulnesse of it is manifest in this that the Churches of Antioch of Alexandria of Ephesus of Thessalonica of Candia c. which are contrary to the Romish Church and more ancient doe boast themselves to bee of equall succession and one part of them challengeth a succession from Saint Peter yea before the Churches of Alexandria and Antioch did suffer any interruption by the persecutions of the Mahumetans they were often in discord with the Church of Rome and were not in any wise subject unto it and more particularly the Church of Thessalonica founded upon Saint Paul and the Church of Candia where Saint Paul established Titus from whom descended the Bishops of Candia keepe a succession from the Apostles which never was interrupted and hath continued since the time of Christ who speaking from heaven sent the Apostle Saint Paul yet notwithstanding these Churches are separated from a communion with the Church of Rome and the Pope holdeth them for Schismatickes and Heretikes As for the Bishop of Rome so many schismes dividing and so many heresies tainting his Seat as our Adversaries themselves confesse and we have elsewhere proved have long since broken the ranke of this imaginary succession Also the uncertainty of this succession betrayeth it selfe in that it is a meere tradition so as if the service of Images or the Communion under one kinde be founded upon succession behold then Traditions founded upon a Tradition and this Tradition founded upon humane histories which may mistake yea often doe jarre and disagree wherefore this is an uncertainty founded upon another uncertainty as atomes and motes carried upon the aire But how shall a Mechanicke or a woman know this succession How shall they be assured that the second Bishop of Rome hath beleeved in the points of Religion as the first the third as the second the fourth as the third and so for sixteene hundred yeeres though there never might have happened any alteration Who doth not perceive that these men by a palpable falshood invent projects wherof they know that the knowledge is impossible and wherein the search is a labour in vaine to the end that the ignorant finding themselves muffled up in darknesse
Heretickes had recourse to Tradition and the unwritten word and that Clemens Alexandrinus suffered himselfe to bee too much carried away in the same THe custome of Heretickes both ancient and moderne is when they are at default in Scripture to have recourse to Traditions Iosephus in his 3. booke of Antiquities ch the 18. affirmeth that The Pharisees had very many observations by the successive Tradition of their Fathers which are not written in the law of Moses Whereupon Iesus Christ at the 15. of Saint Matt. the 3. 9. accuseth them to have transgressed the Law of God by their Tradition which Pharisaical Traditions were doctrines that for the most part commanded things not expresly forbidden in the Law of God as to clense their Pots and Vessell to wash their bodies at returne from Market to lengthen out their Phylacteries to fast twice in a weeke to poure forth longer prayers then ordinary to make conscience of healing the sicke or journeying more then two miles upon the Sabath This I observe to the end it may not be sayd that Iesus Christ condemneth them only for teaching things expresly forbidden in the law of God Tertullian in his booke of prescriptions chap. the 25. telleth us that the Heretikes of his time affirmed Non omnia volunt illv amnibus revelasle quaedaÌ„ enim palam universis quadaÌ„ seeretò at paucio demandasse That the Apostles had not revealed all things to all but that they had commanded some things openly and some in secret and to few But the same Tertullian after hee had written this booke applieth himselfe to defend the heresies of Montanus by the unwritten word speaking in the second Chapter of his booke of Monogamy that Christ De vtroque aute Daminus promus is avit Adouo habeo multa qua loquar ad ves c. pronounced his opinion thereupon when he sayd I have many things to tell you but you cannot at this time beare them away Irenaeus lived at the same time who in his first Booke and fourth Chap. saith that The Carpocratian Iesum in mysterio discipulu suis seersim lequmtum illes expostulasse vt dignis assentsentibus searsum hac tradereÌ„t Heretikes affirmed that Iesus had spoken in private to his Disciples and had required of them that they should teach these things a part to the worthy and to such as give their approbation thereof and in his 2. ch of the 3. booke Cum ex scriptur is arguuntur in accusationem convartuntur scripturarum quasi noÌ„ rectè habeant neq sint ex authoritate et quia varia sunt dicta quia non possit ex hu inventri veritas ab his qui nesetant traditionem Non enim per literat traditaÌ„ illaÌ„ sed per vivam vocem When they are confuted by the Scriptures they revile and turne againe to accuse the Scriptures themselues as if they were not as they should be and had not sufficient authority and because matters therein are diversly spoken and that in them the truth cannot be found by those who are ignorant of Tradition which they say was not giveÌ„ by writing but viva voce by word of mouth Some twenty yeeres after the death of Saint Iohn one of his disciples named Papias Bishop of Hierapolis addicted himselfe to the unwritten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions the which were Parables and strange doctrines and other fabulous devices as Eusebius witnesseth at the last Chapter of the 3. Booke of his Ecclesiasticall History Clemens Alexandrinus a most worthy Author to be read but one who hath his infirmities venteth many vaine things and false doctrines drawne from Tradition as for example that the Greekes were justified by Phylosophy that Iesus Christ descended into hell to Preach to the Iewes that the Apostles also descended thither to Preach to the Gentiles and many other the like fancies all his bookes of his Stromatae are full of them especially the sixth The followers of Artemon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onones insipientisiumi haretici audacias sigm â—toruÌ„ suorum juas maxime exhorret sensus humanus has occasione EvaÌ„gelica colorare nituntur vbi Dominus ait adhuc multa habeo vobis dicere sed non potestis portare mado quasi hae ip a sint qua tune discipuli portare non poterant heretick teaching matters not contained in the Scripture professed that They did exercise them from their predecessors yea from the Apostles as Eusehius hath it in the 5. booke of history chap. the 25. Saint Augustine writing vpon Saint Iohn at his 97. Treatise hath these words The most senselesse Hereticks who would be called Christians strive to colour their bold inventions which are abhorred by humane sense with the pretext of this evangelicall sentence where our Lord speaketh I have yet many things to tell you but you cannot beare them at this time as if these were the same things which the Apostles could not then carry we shall not therefore affront or wrong Cardinall Bellarmine if we ranke him amongst those which Augustine calleth most senslesse Hereticks seeing that hee speaketh as these hereticks imploying the same quotation to proove Romish Traditions speaking thus in the 5. Chapter of his Esse aliquas veras traditiores probatur testimonys ScripturaruÌ„ Primum est Iohan. 16. Multa habeo veâ—is iâ—erâ— sed non potestâ—â— portare moda booke of the unwritten word It is prooved by testimony of Scripture that there are some true Traditions the first testimony is at the 16. of Saint Iohn I have many things to tell you c. Thus have the ancient Heretickes no want at all of Disciples CHAP. XVII An examination of the passages of Scripture whereon they found Traeditions OVr adversaries ground the authority of the Scripture upon unwritten Tradition whence it followeth if they had but reason for it that unwritten Tradition is not grounded upon the Scripture they contest therfore against themselves when they endeavour to ground Tradition upon the Scripture but let us heare their proofes In imitation of the ancient Heretickes they alledge these words of our Lord Iesus to his Apostles at the 16. of Saint Iohn verse 12. I have yet more things to tell you c. This is the passage that served the ancient Heâ—erikes turne to proove their Traditions as Tertul. witneâ— fâ—th in his booke of Prescriptions Chap. 22. such imaginations if men would beleeve them are The succession of the Pope in the Apostleship of Saint Peter invocation of Saints service to images the power of the Pope to draw soules out of Purgatory c. And they pronounce this without any proofe save only because theirselves doe say it and the Pope will have it fo to be unto whom these Traditions are very gainefull But wee had rather beleeve in Iesus Christ who expoundeth himselfe in the same place for at the verse following he declareth to his Disciples that the spirit of truth
the great Whore the signification of the seuen stars and the Sense or exposition of the dreames are called Sacraments Apoc. 3. 1. and 17. 7. Dan. 2. 18. Touching the Holy Supper which wee call Sacrament herein wee follow the custome and by the word we vnderstand no other thing but that which Iesus Christ calleth a memoriall or commemoration saying Doe this in remembrance of me CHAP. XXI A proofe of the sufficiency and perfection of the Scriptures by the Testimony of God himselfe speaking in the Scriptures WEe haue offered to your vnderstandings both the novelty and falshood of Romish Traditions and have proued that they are neither Diuine nor Apostolicall It is therefore to be concluded that we ought entirely to adhere to the word of God contained in the Holy Scriptures for in two wayes when the one is blocked vp there remaineth but the other that is passable Our aduersaries themselues aide vs in this point The Popes hauing made so many decrees and decretals and extravagants yet they dare not call these decrees the word of God Yea they produce no other booke then the Scripture that beareth this title of the word of God or of the Testament or Couenant of God This single proose may suffice vnlesse we would embrace the word of men for a rule of faith Our aduersaries againe tell vs that the Holy Scripture cannot testifie of it selfe and when it is â—aile ' Iesuite 〈◊〉 1. traittâ— de son Catechisme Bellarm. lib. 4 de Verbo Dei cap. 4. § Quartâ— called Holy and Divine It is â— more to be credited then Titus Livius or Mahumets Alcoran But let them know that this is Gods true Prerogative to be Iudge and witnesse in her cause who being the party offended will not forget at the last day to be Iudge of those that have offended him Hearken to that of Iesus Christ speaking at the 8. of S. Iohn 14. Though I beare record of my selfe yet my record is true and worthy to be beleeued For God is not therefore to bee the lesse beleued because there are so many incredulous and vnbeleeuing and the perversity of man shall neuer despoile God of his right It is a non sequitur and an vnjust inference that because of the malice and depravednes of man the dominion of God should suffer dimunition Therefore wee will not feare to alledge the Scripture for proofe of the perfection of the Scripture Wee know that the authenticke Testimony which God giueth to his word can be no way taxed or iustly suspected The Apostle Saint Paul in the 2. to Tim 3. 15. speaketh thus to his disciple Timothy From thine in fancie thou hast knowne the holy Scriptures which are able to make thee wise vnto saluation through faith which is in Christ Iesus Now what need we seeke any further then to bee so instructed as that wee may be able to attaine vnto saluation by our beleefe in Iesus Christ To shifâ— off this passage of Saint Paul to Timothy our aduersaries tell vs that Saint Paul speaketh not in that place but onely of the bookes of the old Testament and yet at that time the greatest part of the new was written But I am contented to grâ—â—t what they say for it maketh against them being assured that if the sole bookes of the old Testament can make a man wise to saluation much more and with stronger râ—ason shall the old and the new coupled together make vs wise to saluation The Holy Scripture neuer saith that vnwritten Traditions can make vs wise to saluation The Apostle had neuer sayd that the Scripture can make vs wise to salvation if it instructed vs but by halfes and if it were needfull for vs to seeke the other part of our instruction in another word that is vnwritten Where they say that Timothy could not learne out of the olde Testament the immortality of the soule nor Paradise nor the resurrection c. It hath bin formerly confuted Of the resurrection of Iesus Christ and of his death the Prophets speakâ— most clearely and all the sacrifices lead thereunto And when these things were lesse plainely and expressely set downe yet God required not of our forefathers before the comming of Christ a greater knowledge then that which was reuealed vnto them There are those who play the Sophisters vpon this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the Apostle and doe render it to instruct and not to make wise Wherein their owne Bible â—â—sâ— lâ— 18. an Grâ—c Phanâ—â—â—ni lâ—xâ—con 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth the contrary for at the 19. Psal 7. There is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the vulgar translation Sapientiam praestans parvâ—lis that is to say giuing wisedome to the simple And at the 119. Psal 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Pagnin rendreth it tu me sâ—pientiâ—rem reddidisti inimicis meis Thou hast made mee wiser then minâ— enemies But vpon the point it commeth all to one for it sufficeth vs to bee instructed to saluation Saint Paul speaketh not of any curtal'd or halfe instrâ—ction Hee is instructed to salvation who hath sufficient instruction to bee saved and whosoever is not wise to salvation is not instructed to salvation so are they one and the same thing But if the Scripture could make Timothy wise to salvation why should it not be as well sufficient to make others wise to salvation For if any man profit therein lessen then Timothy the reason is not because it is more perfect for one then for another but because one bringeth to it more light of spirit more affection and more attention then another and because God conferreth his knowledge more abundantly upon those that feare him and humbly crave the gist of understanding 2. The Apostle Saint Paul at 1 Cor. 4. 6. limiting the power of the Pastors of the Church saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man thinke above that which is written there it is above that which is written and not above that which I have written And whosoever imputeth to Beza that he translated it above that which I Iehan Iaubert pa. 306. have written is a detracting Calumniator 3. The same Apostle at Act. 26. 22. protesteth Hee never taught any thing save onely such things as the Prophets and Moses had foretold should come to passe He then confined his preaching to the Scriptures And he shall be a good Minister of Christ who after the example of Saint Paul shall bee able to say that hee never taught any thing except those things which Moses and the Prophets and Apostles disciples of the Prophets have taught If it be moreover objected that Saint Paul being restrained to the writings of the Prophets it shall follow that the writings of the Apostles who have written since the Prophets are unprofitable I will answere that the Apostles have written the same things that the Prophets have written for as much as concerneth the substance of salvation but they have
upon Ne putemus in verbis scripturarum esse Evangelium led in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis the 1. chap. to the Galat. Let us not thinke that the Gospel consisteth in the bare words of the Scripture but in the true meaning and signification not in the superficies but in the very marrow not in the leaues decked with words but in the roote of solid reason The Fathers and ancient Councells were ignorant in such kind of importunate and unmannely divinity when they defined by the Scripture in the first Nicene councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Sonne is consubstantiall with the Father And when the first Councel of Ephesus decreed against Nestorius that the Virgin Mary might and ought to bee called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipara Mother of God The Arians pressed Athanasius to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quomodo â—â—cu in Scripturis 〈…〉 Ego de 〈◊〉 Pater vnum sumus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non potest aliquid certü esse certitudine fidei nisi aut immediate contineatur in verbe dei aut ex verbo dei per avidentem coÌ„sequentiam deducatur c. Neque de hoe principio vel Catholici vel haretici dubitant Salmer proleg 9. prima quinquagena Can. 7. Non tantuns diuinam authoritatem habent siâ—â— ea tenenda Sunt qua in Scripturis expresse conâ—â—entur sed etlam ea omnia qua exilla necessaria euidenti consequentia deducuntus qua doctrina a magno ille Theologo Gregorie ad nos deriuat a est Et Paulo post Dupliciter aliquid esse in Scriptura dicitur aut quia est expresse in ea contentum et in sensu literals deinde omne quod virtute in ea coÌ„tentum est necessaria consequentia extractum Atque his duobus modis agere licet in haeretieos Vazq in 1. Partem Thomae Tomo 2. Disp 110. cap. 1. §. Quarto Nihil refere haue vacam non esse in Scriptura fi vox â—â— signifieat quod Scriptura decet shew them this word consubstantiall in the Scripture to whom Athanasius answereth in his booke of the decrees of the Nicene councell Though the very words be not so couched in the Scripture yet they haue the sence and vnderstanding of the Scripture Gregory of Nazianzen at the end of his Sermon touching Cyprian calls the verbalists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hunters after syllables and words And in his 37. Oration which is the fifth concerning Theology he faith that the loue of the letter is to them a shadow or cloake for impiety Ambrose in his booke concerning the Faith written against the Arians chap. 5. How doe you say that consubstantiall is not in the divine Scriptures as if consubstantiall were any thing else but I am issue of the Father and the Father and I are one We learn out of Photius his Bibliotheca that Theodoret composed an expres treaty vpon this subject the inscription whereof is Against these who affirme that wee ought to relye on the words without having regard to the matter signified Touching this point we have the most learned of our adversaries on our side Bellarmine in his 3. booke of justification chap. 8 Nothing can bee sure in certainty of Faith unlesse it bee contained immediatly in the word of God or drawne from the word of God by some evident consequence Salmeron in his 9. Prolegomenon Not onely the matter which is immediatly conteined in the Scriptures hath divine authority and ought to be allowed with faith but also all things that are drawn from thence by necessary euident consequence which doctrine hath bin derived vnto us from Greg. that great Divine And a little after a thing is sayd to be in the Scripture two manner of wayes partly because it is therein contained expressely and in the litter all sence partly because it is contained vertually therein and is drawne from thence by necessary consequence now it i Ì„s lawfull to dispute with Heretickes both these wayes Hee bringeth Purgatory merrits and satiffactions for examples wordes that himselfe confesseth not to be in the Scripture but may be drawn from thence by consequence Iesuite Vasquez It importeth not whether the word be in Scripture or no so as that which it signifieth be in the Scripture Iansenius Bishop of Gant affirmeth the same at the 107. Chapter of his Harmony Our confession is frivolously obiected unto us which saith in the 5. Article that the Scripture is the Rule of all verity containing all that is necessary for the service of God and our salvation to the which it is not lawfull to adde diminish or alter For if these Novice Doctors affoorded themselues the leasure to read the following lines they should there find that wee avow the three Creeds to wit the Apostles the Nicene and the Athanasian Which notwithstanding are not found in the Scripture in such and so many words And in the Article following wee approve of that which hath bin determined by the ancient councels touching three persons in one individuall essence yet the determinations of Councels are not found to bee in the Scripture in the same termes Our confession confineth uâ—â—â— more to the Scripture then the Councell of Trent bindeth our adversaries to the word written and unwritten Yet they would not be interrupted thereupon nor that we should enjoyne them to shew euery word spoken by them to be in so many syllables in the written word or in that which is not written Whereas they suffer us not to bring one passage of Scripture for exposition of another unlesse wee suddenly bring a third that saith this passage expoundeth that By such proceeding they take away and extingnish all meanes of expounding Scripture by Scripture wherein also they contradict the Elders and Doctors of the Church of Rome who grant that Scripture shall bee interpreted by Scripture as we have mentioned in my former booke of the Iudge of Controversies Chap. 4. For the exposition of these words This is my body we allege the passage of the Apost saying This Bread which we breake Is it not the Communion in the body of Christ Likewise When youshall eat of this Bread or drinke of this Cup you shall declare the death of the Lord. Hereupon these youngsters require a passage which saith that these two last passages are the exposition of the first Wee answere that it is not needfull for it is sufficient that these three passages speake of the same thing For to understand the Doctrine of the Euchariâ—â— it is behoovefull to collect together all that the Scripture maketh thereof mention seeing that passages so comparatively united doe manifest and interpret one the other These new Disputants in rejecting all syllogismes and all arguments are obstinate and unexcusable For by what reason can they banish the use of reason from Divinity It were fitter for them to addresse themselves to the Thomists and Scotists
in ipsius pastoris vocibus in Euangelistarum praedictionibus loboribus hoc est in 〈◊〉 Caenoniâ— is sanctorum librerum authoritatibus their Bishops and the beleefe of the people saith Such like matters being layd aside let them demonstrate and proue their Church if they be able not in discourses and rumors of Africans not by the Councells of their Bishops nor by the writings of such and such disputants nor by cheating signes and miracles for against those devices we are armed and prepared with the word of God but by the ordinances of the Law by the predictions of the Prophets by the Canticles of the Psalmes by the words of the Sheepheard himselfe by the preachings and paines taking of the Evangelists that is to say by all the Canonicall authorities of the holy Bookes But as concerning another difficulty proposed to wit that there was obscurity in the Scripture and that there was difference and disagreement touching the sense of the passages which were alledged hee doth not in manner of our adversaries who striue to make the Church infallible interpreter for in so doing one of the parties should be judge and the Church should not bee subject to any judgment but he averreth that leaving the obscure passages every one may make use of those that are plaine presupposing that what is said obscurely in one passage is cleerly manifested in others Assuring withall that there is no other way to avoyd doubtfulnesse and Cap. 4. Hoc etiam praedico atque propono vt quaeque aperta manifesta deliga mus quae si in S. Scripturis non inuentreÌ„tur nullo modo essent vnde aperireÌ„tur clauso illustraereÌ„tur obscura Lib. 2. de doct Chri. cap. 9. In his quae aperté posita sunt in Scriptura inveniuntur illa omnia quae continent fideÌ„ moresque vivendi difficulty I propose this saith he to the end we may chuse the passages that are most cleere and manifest the which being not found in the holy Scriptures there should be no further meanes to open things that are shut up and explaine the obscure For as he speaketh in another place In matters that are plainely set downe in the holy Scriptures are found all things that concerne the faith and good manners As Basil hath it in his Breviores Regulae at the 267. Answere The matter that seemeth to bee obscurely mentioned in some passages of the Scripture divinely inspired are interpreted by that which is more cleerly set downe in other places Hee in his third booke against Maximine Chap. 14. disputeth thus Sed nunc â—nec ego Nicanum nec tu debes Ariminensa tanquaÌ„ pâ—aiudicaturus proferre Concilium Nec ego huius authoritatate nec tu illius detineris ScripturaruÌ„ authoritatibus non quoruÌ„cimquo propijs sed vtrique communibus testibus res cuÌ„ re causa cum causa ratio cuÌ„ ratione concertet against an Hereticke Now I ought not alledge the Nicene Councell nor thou the Ariminensian by way of prejudging I am not bound to the authority of that nor thou to the authority of this Let one thing be opposed to another one cause to another and one reason to another reason and this by authorities of the Scriptures which are not particular to such and such but are common witnesses to one and the other party Origen in his Homily upon Ieremie It is necessary that we bring the Necesse nobis est sanctas Scripturas in testimonium vocare SeÌ„sus quippe nostri enarrationes sine his testibus non habent fideÌ„ Bell. lib. de verbo Dei noÌ„ scripto cap. 11. sect 2. holy Scriptures to witnesse for without them our opinions and reports are not worthy to be beleeved Bellarmine answereth that Origen speaketh only of obscure questions concerning which he thinketh it behoovefull that they be taught by the Scripture But besides that the whole proceeding of Origen in this passage maketh the contrary to appeare the Cardinall deceiveth himselfe if hee thinke that the things easie to bee understood as that God hath created the world and that Iesus Christ is dead for us have not as much need of the authority of the Scripture as those that are obscure but on the contrary it is not necessary to penetrate into the knowledge of many obscure things and God hath not deemed it requisite to satisfie curiosity therein Moreover Bellarmine speaking in that manner condemneth a great number of Traditions in the Romish Church which are most obscure as the Tradition of Limbus for the Fathers and that for little infants The Tradition that the Saints know our thoughts and behold all things in Gods face The Tradition of accidents without subject in the Eucharist The Tradition that the Virgine Mary is crowned Queene of heaven which are things wherein mans understanding is benummed all being full of uncertaine presumptions And it were most needfull to have the Scripture testifying for them if it bee so that in obscure things wee ought to bee taught by the holy Scripture Theod. lib. 1. Histor ca. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will adde the opinion of the Emperour Constantine the great for a close who was the man in this world after the Apostles that did most good to the Christian Church Of him Theodoret reporteth that at the overture of the great Nicene Councell exhorting the 318. Bishops assembled to determine controversies hee speaketh in this manner The Evangelicall and Apostolicke bookes and the Oracles of the ancient Prophets instruct us plainely in our Beleefe concerning divine matters Wherefore all unfriendly contention being throwne to the ground let us draw the solving of doubts from the words divinely inspired This holy discourse displeaseth Bell lib. de verb. Dei nâ— scripto cap. 11. §. tertio Eâ—at ConstaÌ„tinus magnus Imperator sed non magnus Ecclesiâ— Doctor And rad lib. 2. Defens Fidei Trid. initio Non advertuÌ„t imprudentes hoâ—ines tantuÌ„ Arianis qui Sâ—leuciâ— convenerunt ist aÌ„ Constanâ—ini â—rationâ—â— arrisâ—ssâ— Bellarmine for he saith That Constantine was a great Emperour but no great Doctor of the Church and that he understood not the secrets of religion And Andradius affirmeth that these words of Constantine pleased none but the hereticall Arians But who was he among the Ancients that ever blamed this Emperour for speaking so Yea doe not all the Historians magnifie his prudence and sage management of affaires in this Councell And verily this Councell hath followed his counsell and refuted not the Arians by other strength of Argument then by the holy Scripture It is evident by this passage that Constantine untill then had allowed no other instruction but by the holy Scriptures and that no man taught after the fashion of the Romish Church at this time wherein men begin with Tradition in saying that the authority of the Scripture is founded vpon the Tardition of the Church If then in matters necessary to salvation these Doctors for three or foure ages
after the Apostles did reject all Traditions not contained in the holy Scriptures much more and with stronger reason it standeth that after so many ages transacted there should be lesse probability of cause to make new additions For when shall there be any cessation of adding Bellarmine in his 3. chapter against Barkley perceiuing that the Popes power to depose Kings is destitute of all Testimony of antiquity Non rectâ— dâ— Ecclesia sentit qui nihil admittit nisi quod exprâ—ssâ— in vetâ—râ— Ecclesia scriptuÌ„ aut factum â—sse legit Quâ—sâ— Ecclesia posterâ—â—ris temporis auâ— desiâ—rit essâ— Eclesia aut facultatâ— non habuerit explicandi declarandi constituendi â—tiam et iubâ—ndâ— quâ— ad fideÌ„ et mores Christianos pertinent saith that hee judgeth not soundly of the Church of Christ who admitteth nothing but what he readeth expressely to haue beene done or sayd in the ancient Church As if the Church of the latter time had either discontinued and left off to be a Church or had not the faculty of explicating or declaring constituting and ordaining matters which concerne the faith and manners of Christians Whence it followeth that the Church of Rome is not yet compleate and finished in her perfection seeing that precepts touching the faith and rule of moralitie may be added thereunto as indeed there are yet many that are hot in the forge and freshly hammered upon the anvile of avarice and ambition But this Cardinall ought to consider that seeing this Tradition touching the Popes power to depose Kings maketh the Pope King of Kings It is not just or reasonable that the Pope should be judge thereof nor that he should bee permitted without rendering accompt to any other person to introduce such Traditions without the word of God whereby to enveagle the temporall wealâ—h and to make himselfe the moâ—arch on earth By this very doctrine the Iesuite equalleth in authority the Romish Church of this time to the Church of the Apostles time Yet it is the Church of the Apostles time which regulateth the succeeding ages And those first Heraulds of grace in Iesus Christ are yet seated vpon the twelue thrones ludging the twelue Tribes of Israel From this source proceeded the Bull Exurge which is at the end of the last Lateran Councell placing this amongst the heresies of Luther when he sayd that It is not in the power of the Pope and Church of Rome to establish Articles of faith Hence also proceeded the remonstrance Syn Flor. Sess vlt. Romana Ecclâ—siâ— nâ—cessitatâ— vrgente iurâ— suo partâ—culâ— illam ex filioque Symbâ—lâ— appâ—nere liâ—u â—ssâ— which the councel of Florence published that the Church of Rome had just power to adde to the Creed CHAP. XXIIII How the Texts and Passages of the Fathers which our adversaries alledge for the unwritten Traditions ought to be understood SEeing that in matter of Christian faith and the points necessary to salvation the Fathers doe unanimiously cleaue to the sole word of God contained in the Holy Scriptures it were a strange thing if after this they should seeke to ground themselues upon Traditions and to surmise in matter of salvation another word unwritten Certainely the Doctors who should destroy that which they have built vp ought not to be beleeved by no meanes should they bee credited who credit not themselues Now for the better purging of Three sorts of good Traditions them from this blame it would be necessary to remember that which wee have formerly spoken to wit that we reiect not all sorts of Traditions for the Scripture it selfe is a Tradition which is one reason A second is because there are Traditions which are not matters of Faith nor necessary to salvation but customes and reglements touching Ecclesiasticall policy which wee willingly approove when wee see that they have beene receiued in the auncient Church by a generall consent And Satan having alienated any one of these customes and turned it to Idolatry or converted it to any other end unpractised before wee doe not beleeue that in deserting such a custome Christian Religion is a whit impaired but it were wisely done to barge up that gate against the devill A third is because there are also Doctrines taught in the Scripture which are there not found in the same termes as the Ancients propose them but are therein found in equivalent words or are deduced from thence by necessary consequence If any man will call these doctrines Traditions wee will not quarrell him thereupon provided that he allow such Traditions to be bottomed with the Scripture and there to be found in substance I say then as often as the Fathers mention and give way to Traditions their meaning is of those three sorts afore recited that is to say either of the Scripture it selfe or of customes and reglements of Ecclesiasticall policy and of matters not necessary to salvation or of occurrences contained in the Scripture yet not there found in the same words as the auncients propose them but in substance and â—y consequence to proove the which wee have employed the Chapter following CHAP. XXV A proofe of that which went before SOme doe object Irenaeus unto us who wrote abou the end of the second age that in his 3. book 4. chap. disputing against Hereticks that gave no admission to the Scriptures laboureth to convince them by Traditions that is to say as he expoundeth himselfe by the succession of the doctrine left from hand to hand in the Churches erected by the Apostles What Quid auseÌ„ si neque Apostoli Scripturas quidem reliquissent nobis nonne oporteret ordinem sequi traditionis quam tradiderant â—â—s quibus coÌ„mittehant Ecclesias saith he If the Apostles had not left us the Scriptures would it not have beene needfull to follow the order of Tradition which they delivered to those unto whose trust they committed the Churches And to good purpose he sayd it for if wee had not the holy Scriptures wee should have been constrayned to have recourse vnto weaker meanes and of lesse certainty And it behooveth that when he speaketh in that manner it bee to such as are refractary and averse from the Scriptures but not to vs who cordially embrace them and set up our last rest upon them Moreover from the time of Irenaeas the succession was but short and the memory of things taught by the mouth of the Apostles fresh of the which the remembrance would bee razed and put out if we had not the writings of the Apostles For the continuation of time and the subversion corruption and schisme of so many Churches which then unamimously concurred and are now at variance boasting of their succession maketh this search and examination impossible to the Christian people and full of uncertainty But at length what are these doctrines which Irenâ—us would have to bee taught and learned by Tradition if we had not the Scripture Is it invocation of Saints service of Images adoration of Relickes the
Communion under one kind or the Romish Indulgences no such matter it is the doctrine touching the Creation and touching the nature and office of Iesus Christ contained most cleerely in the Scripture which appeareth not only for that heerein hee skirmisheth and contendeth against the Hereticks erring in these poynts but also in that he sayth that wee ought to seeke these things by Tradition if wee have not the Scriptures acknowledging that these things are taught by the Scriptures Assuredly Irenaeus by Tradition intendeth not to speake of any addition to the Scripture but hee speaketh of the succession from hand to hand whereby the doctrine of the Gospell was trayned on to his time and in this very place speaking of certaine barbarous people that had received the Gospell by Tradition without Scripture he interpreteth the articles of this Tradition which are the articles of the Apostles Creed Also it is not amisse to have the Reader advertised that Irenaeus in these same bookes which hee hath written against the Hereticks treateth concerning Traditions not contained in the holy Scriptures which the Church of Rome approoveth not Hee teacheth that Soules separated from the bodies have Iren. lib. 2. cap. 62. Plonipimi Dominus 〈◊〉 animas charactereÌ„ corporis in que etiam adaptentur custodire cundem Et cap. 63. Per hac manifestissime declaratuÌ„ est et perseverare animas et noÌ„ de corpore in corpus transire et habere hominis figuram Iren. lib. 5. cap. 5. lib. 5. cap. 31. Iren. lib. 4. cap. 30. Iren. lib. 5. cap. 33. 34 35. feet and hands and a corporall figure He holdeth that the Soules issuing out of the bodies mâ—uut not vp to Câ—lestiall glory but into a terrestriall Paradise And that Before the publication of the Law no Law was given to the Fathers because they were just and the Law was not ordained for the just who had no need to be admonished by written letters But when justice was lost in Aegypt then God gave his Law unto the people The same Father teacheth that the kingdome of Iesus Christ ought to endure no longer then one thousand yeeres which is an errour of the Chiliasts and that they shall then feast themselves with delicate Wines and exqusite Viands So litle certainety there is in men as soone as they start aside from the sacred Scripture With what conscience can our adversaries Iren. lib. 2. cap. 57. Ecclesia non invocationibus Angelicts faciens aliquid sed â—â—uÌ„dè purè manifestè â—rationes dirigens ad Deminum c. alledge Irenaeus in the behalfe of Traditions seeing his are so distastfull to them Hee also condemneth Invocation of Angels and the hautinesse of Victor Bishop of Rome as Eusebius recordeth it in the 5. booke of his history chap. 25. They serve also their turnes upon the testimony of Clemens Alex to backe their Traditions Euseb in the 6. book of his Ecclesiastical history chap. 11. remembreth onâ— passage of him where he reportet◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his brothers importuned him to teach them the Traditions which he had heard by the ancien Priests But he maketh no mention whether these Traditions werâ— matters not contained in the Scriptures Now the Reader may herâ— note upon what groundworke Papisme is buâ—lt our adversaries to shoulder it up doe scrape together the most excrementall scumme of the Fathers like to the carraine-Crowes that forsake trees beautified with delicious fruit to cast themselves downe upon noy some carcasses Observe this Clement full fraught with his idle and extravagant Traditions fitting to his purpose this passage of the 1. to the Strem. lib. 5. Corinthians Wee declare Wisedome among the perfect as our adversaries Clem. Alex. Serom. lib. 1. pag. 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PLurima eiusimodi habeÌ„t lib. 1. Strom. pag. 121. seq eait Comeli mana et li. 6 Idem lib. 2. StroÌ„ pa. 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. lib. 3. pag. 193. Strom. lib. 4. pag. 217. Strom. lib. 5. pag. 252. Strom. lib. 6. pag. 270. doe in like manner Listen then to his Traditions Hee holdeth that the Greeks that is to say the Pagans were justified and saved by Phylosophy That there are foure persons in God That the Angels are fallen from their purity by their cohaâ—itation with Women That the death of Iesus Christ did not come to passe by the will of God That afflictions doe not seize upon us through Gods will and command but that he no way hindereth it and by his simple permission That God is a body That the Apostle Saint Paul exhorted the Christians to read the bookes of the Grecians of the Sybills and of Hystaspes That Christ had foretold to the Iewes which should be converted that their sinnes should bee pardoned them within two yeeres That Christ hath preached to the Iewes which were in hell and that the Apostles also descended into hell to preach to the Gentiles to worke their conversion And in the same sixt booke of his Stromata speaking of a sage or wise man in this present life saith he is not subject to any passion or alteration and that hee is without Strom. lib 6. pag. 276. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy or feare or confidence to be short hee maketh him a God in the shape of man and calleth such a man a Gnosticke and will have him to bee skilled in Musicke and in the Mathematicks in Logicke and Astronomy Hee affirmeth that God Strem. lib. 6. pag. 284 hath given the Sunne and Moone to the Pagans to worship them to the end they might not bee without a Religion And speaketh of gods in the plurall as if there were many of them Are these the Traditions which our adversaries obtrude upon us to proove the insufficiency of the Scripture or if these displease them why doe they relye vpon the authority of one that relye coyneth Traditions whereof the memory should be buried for everlasting At the same time Tertullian wrote his booke de Militis Corona In the 2. chap. of the same booke hee fileth up a long list of unwritten Traditions which are that in Baptisme the Christians of his time renounced the Divell and his pompe and his Angels that they were plunged three times into the water that they tasted the miscelane or hotchpot of milke and hony that they made conscience of washing themselves seven dayes after that they participated of the Sacrament of the Eucharist in the assemblies made before day and would not receive it from any hand but of those that did preside that they made offerings so they called the gifts which the people did present for the defunct upon the day of the Nativity one day every yeere By the day of Nativity hee understandeth that day whereon the memory of Martyrs was yeerely celebrated as also whereon Offâ—ings were made and Almes given in memory of them Further more hee addeth the Tradiâ—ion wherein they accompt it a foule
with the fire of the last judgement Particularly Chrysostome was of opinion that the Soules could not bee tormented without the bodies as hee speaketh in his 39. Homily upon the 1. to the Corintbians And in the same passage where his 3. Homily upon the Epâ—stle to the Philippians is objected to vs hee supposeth that the dead which are comforted by lamentations and prayers are not the faithfull but the infidells So as this passage maketh altogether against the Church of Rome Though Saint Augustine be punctuall and excellent in this subject as we have seene yet they would make him an advocate to plead for unwritten Traditions in matter concerning the faith This holy Father hath beleeved and we with him that the necessary Doctrines which concerne faith and maners are sufficiently contained in the holy Scriptures And for some certaine Customes Ceremonies and outward observations because they are generally received he beleeveth they are derived from ancient unwritten Tradition It becommeth none to gainesay this but frantickes or such as are given to a contradicting humour and are enemies to the peace Good reason for it To give you some instance Aug. ad Ianuar Epist 118. Illa qua non scripta sed tradita custodimus quae quidem toto terrarum orbe servantur dantur intelligi vel ab ipsis Apostolu vel pleparijs Concilijs quoruÌ„ est in Ecclesia saluberrima authoritas commendata atque statuta retine 1. Sicut quod Domini passio et resurrectio ascensio in coelu et adveÌ„tus de coelo Spiritus Sancti anniversaria solemnitate celebraâ—ur It is not commanded in the Scripture to celebrate annually the day of our Saviours Nativity nor of the Paschall nor of the Lords Resurrection nor of Pentecost which is the day whereoâ— the holy Ghost descended upon the Apostles For Saint Augustine in his 118. Epistle bringeth these examples where he saith To stirre up dissentions hereupon for matters in their owne nature not necessary to salvation but authorized by the generall custome of so many ages should be according to my judgment according to the truth a despightfull perversenesse yea a symptome of distraction confounding all concord and quietnesse In like manner doth the Scripture give no charge touching the precise houre of administring the holy Supper Iesus Christ occasionally performed it after Supper to place and substitute the holy Eucharist immediatly to the Paschal Lambe But it appeareth by the History of the Acts that the Apostles were not obliged to this houre and since that time the generall custome was to celebrate it in the morning I say for a man hereupon to separate himselfe from the Communion of the Church and to make a schisme or trouble the peace of the Church in a matter that concerneth not the Doctrine of faith nor is necessary to salvation What is it but stubborne arrogance It is most necessary not to molest the Church for matters not necessary in their owne nature If the mischiefe bee not great for as much as concerneth the Doctrine yet is it of no small importance for what concerneth the manners and the many inconveniences that ensue thereon This is the same that Saint Augustine teacheth in his 118 Epistle to Ianuarius where he argueth the case whether they bee well advised who appoint that on Thursday before the Paschal the holy Supper be twice solemnized that is to say in the morning after evening repast His answer is If Quid horum sit facienuÌ„ si divina Scriptura praescribit authoritas non sit dubitanduÌ„ quin ita facere debeamus vt legimus c. Sioniliter etiam si quid horum totaÌ„ per orbeÌ„ frequentat Ecclesia NaÌ„ hoc quin ita faciendum sit disputare insolentissima insania est the authority of the holy Scripture prescribe what is to be done wee are not to doubt but that wee ought to doe as wee reade c. As also if there bee any thing that the universall Church doth practise thorowout the world For to dispute whether this should bee done or no is a meere lunacie But in other matters as that concerning the houre of the holy Supper which doe vary according to the places he alloweth that every man should follow the custome of his countrey He speaketh of the same otherwhere As in the second booke of QuaÌ„ consuâ—tudineÌ„ credo ex Apostolica traditione vinienteÌ„ sicut multa noÌ„ inveniuntur in literis eorum neque in Concilijs posterioru Et tameÌ„ quia per vniversame custodiuntu Ecclesiam non nisi ab ipsis tradita commendata creduntur Quod vniversa tenet Ecclesia nec Concilijc institutu sed semper retentuÌ„ est no nist auctoritate Apostolica institutuÌ„ rectissimè creditur Apostolis qui deÌ„ nihil exinde praecepâ— king â—t sed contudo alia 〈◊〉 oppnetur Cypriaâ—ab eorum â—ditione ordium â—mpsisse creâ—nda est Si-â—t sunt mul-â—t quae vniâ—ersa tenet Ecclesia at obâ—oc abd Apotolis praecepâ—a bene creduntur quanquaÌ„ scripta non reportantur Baptisme against the Donatists the seventh Chapter Which Custome not to rebaptize Heretickes I beleeve to bee derived from Apostolicall Tradition as many things are not found written in their bookes nor the Councels of posterity after them Neverthelesse because they are kept by the Catholike Church it is beleeved that they were delivered by none but them And in his fourth booke chap. 24. That which the universall Church doth keepe and hath not beene instituted by Councels but hath alwayes beâ—ne preserved is justly beleeved to have beene given for no other Tradition but Apostolicall And in his fifth booke chap. 23. The Apostles have commanded nothing to that purpose speaking of the re-baptizing of Hereticks but we must beleeve that the other Custome which was opposed against Cyprian tooke beginning from their Tradition As there are many things which the universall Church observeth and therefore are beleeved to be instiâ—uted by the Apostles although they appeare not in writing In this Tract he speaketh concerning the Custome of not re-baptizing those who have beene baptized by Heretickes which is no point necessary to salvation For how many men are saved that never heard discourse of this question If a man once baptized bee re-baptized the second time although his second Baptisme be superfluous yet neverthelesse the fault not being in him that is rebaptized he shall not be therefore debarred from salvation Or if the Baptisme of Heretikes be unlawfull yet hee that is converted from heresie to the true faith having received no other Baptisme shall not be deprived of salvation because it happeneth not by his default It is not the privation but the neglect and contempt of Baptisme that impeacheth mans salvation Saint Cyprian and his Predecessour Agrippine and with them all the Bishops of Africke have in this point beene of a contrary opinion to the Romish Church and by expresse Councels have condemned the Doctrine held in that Church Would our
oâ— Ecclesiasticall policy Now thâ— Traditions of our adversaries arâ— of another nature They put fore most the Popes succession in thâ— Apostleship and supremacy of Sâ— Peter over the universall Church vpon which Tradition they make all religion to depend Yea they maintaine that the Church is founded not only vpon Saint Peter but also vpon the Popes that are his pretended successors They stuffe our eares with Invocation of Saints with religious service to Images and with adoration of Reliques which are Traditions that shake and totter the service and religious adoration due to God alone and doe establish articles of the Christian faith to weet that the Saints doe know our hearts and that wee must imploy them for mediators and that they can heare our prayers effectually So likewise doth the Church of Rome tell us of superaboundant satisfactions of the Saints which the Pope gathereth into the Treasure of the Church and distributeth them amongst others by his Indulgences This Tradition ushereth in three new articles of faith The first is that man by his punishments and afflictions can satisfie God more then his sinnes doe merite The second is that God receiveth the satisfactions of another for payment of our sinnes The third is that God hath established the Pope to bee distributor of the satisfactions of another and commandeth him to gather them together into the treasure of the Church What is all this but a new Gospell Certainely if these Traditions be true the holy Scripture is a booke very imperfect in the principall materialls of Christian faith For what is there more important then the remission of sinnes Also the Tradition of Monasticke vowes layeth downe this Doctrine which is a new article of faith to weet that man can performe workes of supererrogation that is to say more good workes and more perfect then those which God hath commanded in his Word I say as much of the Communion under one kind wherein is impleaded the abridgment of the moity of the Sacrament instituted by the Sonne of God Not to speake of so many other Traditions which are not only additions to the Scripture but meerely diametrall contradictions to it This also is worthy of consideration that when the Fathers doe rehearse some examples of unwritten Traditions they doe not mention those of the Romish Church at this time but others that the Church of Rome hath disestemed and observeth not as prayer towards the East The prohibition of fasting on the Lords day The custome to pray standing on the same day and from the Paschall to Pentecost The custome of tasting the milke and hony after Baptisme and not to bee washed seven dayes after The prayer for the deceased Saints to the end they may be raysed at a happyer houre and in their sleep of rest they may find refreshment with such like matters which the Church of Rome hath pretermitted because they served not the Popes turne but hath invented others that are more gainefull and better accommodated to the profit and exaltation of the Pope and all the Roman Clergy CHAP. XXVIII of the multitude of Traditions in the Church of Rome THe saying of Cornelius Tacitus Ann lib. 3. In corruptissima republtca plurima leges is very true that the worst and most corrupted Republiques are those which have most lawes For in the same proportion that vices waxe strong the lawes also are multiplyed especially when the Lawes themselves become vices and mischieses are applyed for remedies If this bee true in humane affaires much more in Divine and in the Doctrine of salvation It is certaine that in civill affaires posterity instructed by experience hath often redressed the occurrences changing them into better and hath cured old evills with new lawes But as for the Doctrine of salvation delivered by God himselfe this will admit of no alteration without infinite impiety It is not for Subjects to adde to the lawes of their Soveraigne nor for Men to presume to bee wiser then God It will be found that all the Traditions which men have added to the Scripture are so many infringements of the Law of God which under the colour of adding thereunto doe overturne that which God hath established and are so many artificiall meanes through a glorious pompe to dazell the eyes of the People and to amuse them whilst they are seduced and lastly to enrich and exalt the Clergie For the Prelates of the Church of Rome carnestly bent to their profit have taken sufficient notice that the Gospell in its simplicity could not serve to build up their Empire And although this numberlesse rhapsody of Traditions should not bee woven by a fraudeulent workemanship yet the confounding multitude of new ordinances smothereth the old and causeth that things necessary cannot bee discerned from superfluous and that Iesus Christ is scarce knowne among the Saints and the absurdity of many new inventions by their addition doe call the ancient Doctrines into suspicion and weaken their certainety Especially when they make the true knowledge of Divine doctrine to depend upon the authority of humane Tradition and God to bee beleeved because men have so ordained it as it is now practised in the Church of Rome Adde to this the inclination of man to worship his owne proper inventions and to till and improve that most industriously which hee himselfe hath planted For as the earth nourisheth nettles which her selfe hath produced much better then good plants that are strange and brought from farre so the spirit of man is restlesse in taking care that the lawes be observed which he of himselfe hath invented much more then those which Iesus Christ hath brought from heaven especially when these new Doctrines are gainefull to the projectors and a prop to their dominion Hence it commeth to passe that in the Church of Rome the doctrine of the Gospel which consisteth of rules few easie is a clasped book to the people and the commandements of God are of little moment but the Traditions though toilesome and almost innumerable are most religiously observed and with marvellous obedience Amongst all the Religions that ever were in the world the Romish in multitude of Lawes and Traditions beareth the Bell away the number of them being so great as scarce an age will suffice to learne them And it had beene very requisite that when the Councell of Trent did establish Commissaries to attend the censure of prohibited bookes it should have established other Officers immediatly to collect together the unwritten Traditions and to put them in order for seeing that by the authority of this Councell the Romish Traditions were declared to be of equall authority with the Scripture it was convenient that these Traditions being digested into a body should have beene annexed to the Scripture to the end to have the body of Christian Religion entirely together But they gave their minds to be neglectfull in this point for feare of affrighting the people with many myriads of Traditions of prodigious