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
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
nor that hath the Spirit of God in equall measure nothing remaineth more for us but to be instructed by their writings wherein the Apostles speake unto us and their word is yet alive and full of efficacie since their death and departure It is a profane presumption or affected negligence to speake of these writings divinely inspired as of unnecessary scripts and scroles for they which talke that language doe it for this end to withdraw the people from the holy reading thereof as from a frivolous businesse and for the end to distribute the rules therein contained unattentively and in hugger-mugger Shall we call them unnecessary meanes which God hath chosen to informe us concerning his will The which if they were not absolutely necessary of their owne nature yet they are made altogether necessary by the will of God and by the counsell of his providence for hee hath left but this infallible meanes to instruct us And men that speake in the Chaires may erre they are likewise subject to avarice and ambition the two ports thorow which errours doe enter by troops and throngs the Pastours ever accommodating religion to their profit And truly whosoever shall know what was the estate of the Romish church some six score yeres passed and how it consisted only in fabulous Legends in adoration of Reliques in miracles made by images in vertues and perfections of the Frocke or Cowle of S. Francis and Saint Dominick and that Iesus Christ scarce appeared amongst the S t s and that the holy Scripture was utterly estranged unknown will easily acknowledge that the maine barre which hath hindred Papistrie that it should not passe into Paganisme whereinto it was running post hath beene that these holy Bookes were drawne forth of darke ignorance and translated into the vulgar Tongues He will I say acknowledge that the people of the Romish Church owe unto us that little knowledge which remaineth with them and that we have diminished their servitude CHAP. XIX That the Church of the old Testament after the Law given by Moses untill Iesus Christ hath had no unwritten Traditions To the maintenance and increase of their Traditions our Adversaries doe joyne some examples of them which they say have been received in the Church of the old Testament without forme of Scripture since the Law written by Moses Cardinall Perron putteth forward Du Perron coÌ„tre le Roy de la Grand ' Bretagne Pag. 776. some histories and certaine commandements made to particularmen as the commandement to carry the Arke of the Covenant in procession the transferring of the Arke of God from Shilo to another place the charge made to Salomon to build a Temple and yet neuerthelesse the first of them is found in the 3. chap. of Ioshuae verse the 3. and 6. the second at the 78. Psalme verse the 60. the thrid in the 2. of Sam. chap. the 7. verse the 13. and 1. of Kings 5. 5. So little was this Cardinall versed in Gods booke A and though these passages were not found in the Scripture yet could it not bee preiudiciall to vs for they are Histories and commaundements made to particular men not rules and doctrines of Religion Also he octiecteth vnto vs and others after him the immortality of the soule which they say appeareth not in the fiue bookes of Moses these men without doubt scaree turne ouer the Sacred Pages of the Scripture At the 23. chap. of Numbers Balaam speaketh Let mee die the death of the righteous and let my last end be like vnto theirs He that calleth death a dissolution acknowledgeth that the soule suruiueth the body he that accompteth the death of the Righteous to bee blisse-full doeth not beleeue that their soules perish as they do of Beasts At the 59. chapter of Gen. verse the 18. Iacob dying speaketh O eternall I haue vnderstood thy salnation And at the 35. of Gen. 18. it is sayd of Rachel dying and as her soule was in departing Which perpetuity cannot be sayd of soules in Beastes for they perish with the body At the 31. of Deut. 16. God speaking to Moses Behold thou shall keepe with thy Fathers Which doth fully make good that the soules haue their repose after death Neuer did man in his right wits call the estate of some horse after death a sleepe At the 47 of Genef Iacob calleth his life in this world and that of his fathers a pilgrimage and acknowledgeth himselfe a stranger in the world The Apostle to the Hebrews chap. 11 14. declareth that they which say such things declare plainly that they seeke a countrey that is to say a cel estiall one as it appeareth by the 16 verse Icsus Christ at the 22 of S. Matthew to the same purpose and to prooue the Resurrection alleageth the words of God himselfe at the 30 of Exodus I am the God of Abraham the God of Isaac the God of lacob for saith hee God is not the God of the dead but of the living But what moveth these men to perswade that the immortalitie of the soule is not fovnd at all in the bookes of of the Law of God except it bee because they themselues doubt of it or because they endeavour to make the Sacred bookes contemptible as failing in a point without the which the same that is called Religion is a meere fallacy and imposture and all the seruice of God is a supersluous toyle and care To the same purpose they adde Iohn Iâ—â—bert chap. 26. p. 324. that the resurrection of bodies the finall Iudgement Paradice and Hell are not contained evidently in all the old Testament whereby it appeareth that the whole study of these men is to reade onely the writings of their doctors in coppying forth their reasons without the paines of comming to the fource which is to finger ouer the leaues of the Scriptures for when should wee have done collecting together the passages of the old Testament which speakes of these things the very Psalmes alone might suffice and consider with me some passages among the rest Psal 16. 12. Thou shalt shew me the path of life in thy presence is the futnesse of toy and at thy right hand there is pleasure for euermore And at the 17. Psal 16. I will behold thy presence in righteousnesse and when I awake vp after thy likenesse I shall bee satisfied with it Gods face is not to bee seene with satiety but after the last alarme of the resurrection And in the 49. Psal 16. God shall redeeme my soule from the Tyranny of Hell meaning of death When hee shall take me vnto him And at the 73. Psal 23. Thou shalt guide me with thy counsell and after that receiue me with glory At the 31. Psal 6. Into thy hands I commend my spirit for thou hast redeemed me O Lord thou God of truth At the 50 Psal 3. 4. 5. Our God shall â—â—me having a consuming fire before him and a mighty tempest shall bee stirred vp round about him
added thereunto much more cleerenesse and light 4. Yet the same Apostle at Act. 20. 27. speaketh to the Ephesians I have not shunded to declare unto you all the counsell of God Whereupon it followeth that the essentiall things of faith which Salmeron formerly told us were added since the Apostles time and not taught of them either by mouth or by writing are not of the counsell of God Of which additions in matters of religion of the greatest importance we have already vouched many examples especially out of the confession of our Adversaries themselves It would bee impertinent to reply that by the same reason it should bee said that the Gospel of Saint Iohn and the Apocalypse are not of the counsell of God because they were noâ— then written when Saint Paul said he had declared all the counsell of God For these two bookes containe not any doctrine which is not found in the other bookes of the new Testament and which the Apostles have not taught by mouth and by writing 5. At Deut. 4. 2. and 12. 3. God speaketh thus Ye shall not adde to the word which I command you neither shall you diminish ought from it Hee doth not say you shall not change or alter any part or you shall not teach any thing to the contrary but you shall adde nothing and diminish nothing As to diminish defalse something from the Law of god is not to foist in a contrary câ—mandement so also to adde doth not signifie to impugne Put the case it were not forbidden to adde and that it should bee spoken thus You shall change nothing of my word yet the Pope would still be culpable of having infringed this restraint by attributing to himselfe the power of changing the Lawes and Ordinances of God and of dispensing against the Apostle In the bookes of the hourely prayers of our Lady according to the custome of Rome the ten Commandements of God are placed in the entrance The third is couched in these termes Remember that thou keepe holy the Sabbath and festivall dayes Can any thing bee more plainely added to the Commandement of God Therefore if it were prohibited to adde to the Law of Moses without which was then no Doctrine of salvation there is no colour or appearance that at this time the Law of Moses the Prophets the Evangelists and Apostles are not sufficient and that it is lawfull to adde unwritten Traditions thereunto And let it not seeme strange that the bookes of Moses alone were then sufficient unto salvation for whosoever will examine the books of Ioshua of the Iudges of the Prophets who did set forth their writings afterwards shall finde that they adde nothing to the Doctrine of salvation which is contained in the bookes of Moses onely they adde some confirmatory examples of the promises and menaces of God some histories of the chastisements judgements and deliverances of the Chuâ—ch some Prophecies and future events some particular expositions of that which the law of Moses spake in generall and some commaundements made to some particular one which were not generall Lawes nor perpetuall in the Church As for the Oracles which God gave amongst the Cherubins they were not Doctrines nor Canons of Religion but answeres upon future successes or upon the estate of the present affaires of peace or warre It is true that Iesus Christ and the Apostles have since given a more ample instruction but I say that whilst the Church had no other divine bookes but those of Moses they were sufficient to salvation for the Church ought to be contented with that measure of knowledge which God hath revealed But in succeeding ages if God revealeth something more then he had done before and pâ—esenteth himselfe more obviously to humane understandings this falleth out necessary for those unto whom Gods pleasure is to have himselfe manifested That Noses hath not distributed unwritten Traditions to the people see his owne testimony at Deut. 31. 24. in these words And it came to passe when Moses had made an end of writing the words of the Law in a booke untill they were finished that he commanded the Levites which bare the Arke of the Covenant of the Lord saying Take this booke of the Law and put it in the side of the Arke c. 6. After the death of Mâ—ses God gave to Ioshua no other precept or document â—hen this very booke as hee himselfe speaketh to Ioshua in the first Chapter Be strong and courageous that thou mayest observe to doe according to all the Law which Moses my servant commanded thee turne not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night Surely God in this Law of Moses commandeth to obey the Soueraigne sacrificing Priest as also the Leuites and the Iudges not when they should adde to the Law of God but when they should teach this Law as it is said at the 17. of Deut. 9. and 11. Where also the Kings are commanded to haue the booke of the Law of God alwayes before their eyes and to read therein all the dayes of their life verse the 18. and the 19. 7. None of our adversaries durst yet deny that the doctrine of the Gospell is sufficient to salvation or gaine-fay that the Gospell is found whole and entire in the new Testament Otherwise the title were false and we should be forced to change the inscription and set it downe part of the Gospel untill the Pope doth publish the second part or else bee compelled to seeke the other part of the Gospel in the unwritten word which is not to bee found For our aduersaries would never suffer it to bee compiled and reduced into one body nor doe they divulge any booke which is called the word of God except the Holy Scripture Some answere that the bookes Iehan Iaubert p. 308. of the Gospell which are in the new Testament doe containe all the Gospel but implicitely that is to say after an involued and imbroyled manner the force of conscience hath extorted those words from them for if the service of Images adoration of Reliques Pardons of one hundred thousand yeeres single life of Priests succession of the Pope in the Apostleship of Saint Peter restraint of reading the Scripture c. are contained in the bookes of the new Testament they must bee lurking after an inveloped and obscure manner for no man could euer descry them to bee therein Those that extract oyles and salts out of the stones would idly imploy their knowledge therein For to speake in generall without any specification that the Scripture approoueth Traditions is but a mockery under this vaile or shaddow there is neither tyranny nor idolatry nor bartering traffique but may abound and bee practised in the Church presupposing without proofe that these are the Traditions which the Scripture meaneth for the Pope so
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
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
should approach and teach them the come that is to say the future â—â— vents of things foretold in the Epistles written by the Apostles as for example that there should arise 1. Tim 4 false Doctors teaching to abstaine from mariage and victual and that the son of perdition should name 2. Thâ—ss 2. himselfe God and should practise with signes miracles to seduce and that the great Whore clothed Apoc. 17. in scarlet sitting in a Towne of seven mountaines should intoxicate Kings and glut her selfe with the blood of the faithfull c. As also the estate and condition of the Christian Church and of the spiriâ—uall kingdome of Iesus Christ which the Apostles did not as then fully comprehend Aboue all they presse the 15. verse of the second chapter of the second to the Thessalonians Therefoâ—e brethren stand fast and hold the traditions which ye haue bâ—ene taught whether by word or our Epistle The word Tradition which the 〈◊〉 Apostle maketh use of doth purport and signifie all instruction In Au I. ch de ceste controverse this sense the Scripture it selfe is a Tradition as wee haue already proved As touching this passage our aduersaries doe inferre that besides the Epistle which S. Paul wrote to the Thessalonians hee had vttered vnto them many things by word of mouth vnto which I shall willingly condescend for wee would not maintaine that the first Epistle to the Thessalonians contained all the doctrine of salvation our dispute is not whether a little Epistle of Saint Paul but whether the old and new Testament containe all that is necessary to salvation therefore this passage is not to purpose Moreouer when the same Apostle did say Hold the traditions which you haue learned by our word or by the holy Scriptures it must not bee thereupon concluded that the mysteries which hee had tolde them were others then those that are written for the same thing may be taught by divers meanes And when the precepts delivered by the Apostles mouth had some disparitie with those that are written wee could say that such things flowing from the Apostles mouth over and aboue that which is found in the Scriptures were not poynts of Faith but Ordinances touching Ecclesiasticall policie Yea when wee shall haue yeelded to our adversaries all that they wish and long for yet is all fruitlesse and nothing done by them unlesse they proue that these Traditions which they say were given to the Thessalonians by mouth are the poynts whereof consisteth our controversie to wit the Popes Supremacie over the Church of the whole world Romish Indulgences single life of Priests the Communion under one kind borrowed Satisfactions a restraint of reading the Scripture Masses without Communicants Prayers wherein the Petitioner understandeth nothing the power of the Pope to release soules out of Purgatory and to depose Kings c. which are Traditions of a new impression and which the Church of the Thessalonians yet subsisting and hath so continued since the Apostle Saint Paul did never beleeue nor as yet alloweth of their validitie but defieth them with all loathing and detestation Saint Ambrose in his Commentarie vpon this place by the Tradition whereof the Apostle speaketh vnderstands the doctrine of the Gospell which our Adversaries would not deny to bee contalâ—nd Ve prasciantia Dei maneat in salute illorum ideirco in traditione Evangelij standuÌ„ ac perseverandum monet in the New Testament To the â—d saith he that the foreknowledge â—f God should remaine in their saluaâ—ion hee admonisheth them to stand â—ast and perseuere in the tradition of â—he Gospell I am of opinion I shall preuent â—ur Adversaries from interrupting â—ee more in the passages which â—hey alleadge Saint Paul saith â—Ve speake wisedome among those that â—re perfect 1. Cor. 2. 6. And againe â—aue before thine eyes and hold fast the â—atterne or forme of sound words which thou hast heard of me 2. Tim. 1. 13. In a third place now I praise â—ou that you remember mee in all â—hings and keepe my Ordinances as I deliuered them vnto you 1. Cor. 11. â— Ergo for so they conclude the things which are preached are difâ—ering from those that are written And what are the things Invocation of Saints seruice to Imageâ— c. In all this what a defect then is of common sense The jaw-bone of Sampsons Asse or Tobiâ— dog might be as well imployed Concerning the words in the 16. of the Acts at the 4. That Paul and Silas passing through the Cities instructed them to keepe the Ordinances decreed by the Apostles and by the Elders of Ierusalem In these Ordinances are vnderstood the restraints of eating blood strangled creatures whereof mention is made in Acts the 15. for in this voyage Paul and Silas were bearers of this Ordinance and Paul waâ— expresly sent to performe thâ— same Now this Ordinance iâ— written as also the alteration waâ— made since the Apostles time anâ— it is but a Ceremony ordained foâ— a time and not a doctrine necessary to salvation and when somâ— Ordinances should be here vnderstood how shall it be proued vnto â—s that these Ordinances are others then those that are written how shall it bee proued vnto vs that these ordinances were invocation of Saints adoration of Reâ—iques the Popes Supremacie â— This will never bee proued CHAP. XVIII An answere to that which is objected unto us that the Church hath beene sometime without the Scripture TO undervalue the authority of the Scripture and to make it annecessary it is objected unto us that the Church from the creation untill Moses for the space of 2454 yeeres hath beene without the Scripture And that as Irenaeus is witnesse from the time of the Apostles and their Disciples â—â—â— nations whercunto the wrirings of the Apostles were not yet at that time come have not omitted conserve the purity of the Gospel To which wee answere that when God speaketh from heaven or sendeth Angels to instruct men concerning his will the Scripture might easily be neglected if at this day God spake from heaven and published his Oracles from above as hee spake heretofore to the Fathers and Patriarchs before Mases we should not seeke for any other instruction But this is no more and God having fully imparted his will unto us by the writings of his Prophets and Apostles we are obliged to follow the meanes wherewith his goodnesse hath furnished us and it is necessary to bee bound and compelled thereunto I say the same of the Church in the Apostles time whil'st it was cleerely illuminated by the preaching and miracles of so renowned instruments of the holy Spirit who were instructed by God in all verity those people which were taught by their mouth made no great esteeme of their writings but God having inspired them to leave in writing the effect of his will wherein he had well tutered them and they having not left behinde them one person of like authority and knowledge