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
with all her house And that in the same Chapter the same Apostle baptizeth all the family of the Goaler That Saint Paul baptized the family of Stephanus 1 Cor. 1. 16. If these proofes are bad Why doe they make use of them If they be good in their mouthes Why should they not be good in ours As for holding Baptisme of Heretikes to bee good wee account not this article as necessary to salvation Agrippine a man of holy life and Doctrine and Saint Cyprian Saint Firmilian Saint Denis Alexandrine and Saint Basil have dissented in this point from the Church of Rome yet neverthelesse they are held for Saints by our Adversaries Yea more many Councels approved by the Church of Rome ordaine that some Heretikes should be re-baptized by name the Paulianists the Samosetanians the Montanists the Eunomians the Sabellians the Eucratites c. as is to be seene at the nineteenth Canâ— of the first Councell of Nice At the eighth Canon of the Councell of Laodicea At the seventh Canon of the first Councell of Constantinople And in the Epistle of Saint Basil to Amphilochius at the 47. Canon Yet this question shall be found decided in the Scripture by all probability For Circumcision did still continue among the Israelites of the ten idolatrous races who were no more circumcised when they were converted to the true Religion The custome of circumcising the Samaritans againe that were ranged into Iudaisme wherof Epiphanius speaketh in his booâ— of measures and weights practizeâ— upon Symmâ—chus a Traducer of thâ— Scriptures was invented afterwards The same reason is for Baptisme Concerning the procession of of the holy Spirit from the Father and the Sonne it is to be seene in the Councell of Florence that the Latines defending themselves against the Greekes upon this question doe alledge Scripture but this controversei was devised and is sustained with animosity to strengthen the Schisme and it is an easie matter to accord them therein For those who say that the holy Spirit proceedeth from the Father by the Sonne doe say also that it proceedeth from the Father and the Sonne In a matter that passeth our capacities it is better to say little then too much and rather to be ignorant then to contest The change of the Sabbath and observation of the Lords day are plainely enough collected out of the Scripture The Apostle to the Colos 2. 16. saying Let no man judge you in meat or in drinke or in respect of an holy day or of the new Moone or of the Sabbath dayes forbiddeth to condemne any man that doth not observe a distinction of meats and keepeth not the new Moones not Sabbaths And by the placing of new Moones and the Sabbaths in the same ranke he sheweth cleerely that as Christians were not obliged to keepe the new Moones so were they no more strictly bound to keepe the Sabbaths At the first Chapter of the Apoc. 10. is mention made of our Lords day Vpon which passage the Iesuite Ribera Ribera in cap. 1. Apocal Videmus hîe etiam tempore Apostolorum Sâ—bbaths solemaitatens muâ—aâ—am esse in Dominicam diem speaketh thus Wee see here that in the time of the Apostles the solemnity of the Sabbath was changed to the Lords day This is the first day of the weeke whereon the Christians made their solemne assemblies to celebrate the holy Supper and to contribute their almes as is to be seene at the 20. of the Acts 7. and in 1 Cor. 16. 2. as Thomas and Lombard have declared in their Commentaries upon this Epistle and Estius Comment in 1. ad Corin. cap. 16. Ecclesia iam ab illo tempore caepit vacare diem Dominicam quod in ea resurrexisset Dominus a morte Sic enim appellatur a lohanne Apostole Adocal 1. vt proinde diet Dominica nomen institutioneÌ„ ad Apostoles referendam esse non sit dubium after them one Estius speaking thus The Church from that time began to call it the Lords day because on that day the Lord was raised from the dead For it is so called by Saint Iohn at the first of the Apocalypse Where fore it is not to be doubted but that the name and institution of the Lords day ought to be fathered upon the Apostles Neverthelesse let us grant that no mention is made of this in the Scripture what availeth it against us who affirme that all the Doctrines of the Christian faith are contained in the Scripture For the observation of our Lords day is not a Doctrine but a Law of Ecclesiasticall government The perpetuall Virginity of the blessed Virgine is beleeved in our Churches by way of decencie though it bee not a Doctrine of faith nor a point necessary to salvation Basil in his Homily of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nativity of Christ saith That if it were otherwise yet would it bee nothing prejudiciall to our salvation Howsoever Helvidius had not his perfect senses about him to move so impertinent a question and call into doubt a matter which were better supposed to be true then argued on either side As for singing of Psalmes in our Churches as well by men as by women it is no Article of the Christian faith but an Ecclesiasticall policie and custome which neither addeth to nor substracteth from the Doctrine of faith And this custome is not practised in all our Churches for there are Churches which doe assemble secretly to avoid persecurion as heretofore did Christians under the Pagan Emperours These poore Churches have not the liberty of singing yet are they not the lesse amiable in the sight of God The Apostle to the Colos 3. 16. commandeth us to exhort one the other by Psalmes Hymnes and Spirituall Songs Hee wrote this to the Colossians without distinction of Sex The same Apostle in 1 Cor. 14. 14. and at 1 Tim. 2. 12. forbiddeth women to teach in the Church but not to sing For seeing they partake of the prayers and preaching why not of the praises and actions of thanksgiving If it be a seemely thing and religious in them to chant forth the glorious commendations of God in their house at home why not also in the house of God The termes of Consubstantion and Trinity are words but no Rules nor Doctrines and these words as they adde nothing to the Scripture so they import nothing that is not contained in the Scripture in othertermes The terme of Person is found in Heb. 1. â— for this word hypostasis in Greeke signifieth person They have but little modestie who blush not to demand a passage of Scripture where the word Sacrament may be found The Apostles writing in Greeke regarded not to provide themselves of a Latine word Surely these men speak as properly as if they enquired whether this very word horse is found in Virgil. In the Latine vulgar translation the word Sacramentum is rehearsed some dozen of times and signifieth a mystery or secret Whence it commeth that the mystery of
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
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
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
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
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
Scriptures in paper nor was he pleased to committ his mysteries to parchment Salmeron in his second Prolegomenon In the Church of God understanding §. Septimo Scriptura Addimus in Ecclesia Dei esse Spiritum sanctuÌ„ Scriptura authoreÌ„ Non mirum ergo si Ecclesia Dei quae SpirituÌ„ habet subijciatur alwayes the Romish is the holy spirit which is Authour of the Scripture it is no marvell then if the Scripture bee subiect to the Church that hath the spirit What is not the Pope subject to the Scripture is hee not subiect to the Law of God which God hath given us written in two tables Is hee not obliged to obey the Doctrine of the Gospell written in the New Testament Now if the head of the Church of Rome be subiect to the Scripture how much more the Church of Rome that is subject to the Pope But is it not a transcendent blasphemy to defend that the Scripture is subject to the Church of Rome For is not the holy Scripture the Word of God It must otherwise follow that the word of God is subject to men and that Gods commaundements are subordinate to the Pope to whom the Church of Rome is subject Now tell mee after such abhomination whether these men doe beleeue that there is one God and one Religion Thomas Stapleton an English Doctour in his second Booke of the Authority of the Scripture chap. Dâ— non tâ—â—sius siâ—eâ— reguâ—am in se esse scripturam quaÌ„ ipsaruÌ„ scripturaruÌ„ regulam esse fideÌ„ Ecclesiae 11. I haue said and doe say that the Scripture in it selfe is not the rule of faith but the faith of the Church is the rule of Scripture Now the faith of the Church is nothing but Tradition of the Church His scope then is that the Scripture shall bee regulated and examined by the Tradition of the Romish Church and that it shall bee subiect to that rule whence is to bee concluded that God speaking to us in the holy Scriptures is directed by men and subject to their judgment The Prophets whose writings are extant with vs were extraordinarily stirred up to reprehend the church of that time and to chastise the Priestes the Sacrificers and the Scribes that erred in manners and doctrine Now in reason tell me were the prophesies of these Prophets subject to the authoritie of that Church Was the faith of these Sacrificers a rule by which those divine Prophesies were to be examined and which wee haue kept to this present time Goe to then if the prophecies were not subiect to Priests and Sacrificers that lived about the Prophets time how are they now subiect to the Pope by what occasion are they become subiect to the superintendency of the Church of Romes Tradition Briefly wee are now arriued at an age wherein blasphemy is come to the highest degree men openly professing to pull God with violence from his Throne and most insolently to climbe aboue him Surely the Mahometans do speake of the Scripture with more respect and reuerence What is the scope or purpose of Iesuite Regourds late booke intitled Catholicke demonstrations but to proue that to rest vpon the Scripture is the way to all impiety and atheisme If herein he meant only our French Bibles or the diuersity of latine translations or the sundry interpretations which hee discouereth in some of our Doctours though all this which hee saith are but calumnies and a Fardell of vnprofitable trifles which wee haue refuted in a former treatise yet this were to forge vntruths with Method and scarce to touch vpon the question but he meaneth the originals Hebrew and Greeke wherein hee findeth no certainty Hee discouereth in them manifest contradictions Pag. 440. and errour in the calculation of times Hee sayes that S. Paul Pag. 562. vsed fraud but an honest fraud towards the Corinthians He telleth vs Pag. 128. 131. that many bookes of the Scripture are lost that the Scriptures were burnt in time of persecution and the Copies perished that many deuout Doctours Pag. 131. doe affirme that vnder the captiuity of Babylon all the old Testament was depraued rent in pieces and burnt vntill Esdras did newly re-compose the same Scriptures that the Iewes our Sauiours enemies haue made vowells Pap. 183. in the old Testament and so changed the sense of the scripture and made it doubtfull The same saith he is true of the new Testament the which hauing beene written without accents and without markes and distinctions of words no man can assure himselfe of the true sense seeing that the sense dependeth upon the accents c. And a litle further We haue not therfore any true knowledge of the sense of the Scripture and consequently wee are pointed and referred over to the mercy of the contestations of Grammarians to the litigious craft of criticall spirits to the capritious fancies of Dictionary-makers to the Gallimafries and Chimeraes of scholiasts Now for all these difficulties there is but one single remedy to weet we must repaire to the Church that is to say the Pope and whom it shall bee his pleasure to authorise Whereupon it were good to know when there iâ— a question concerning the exposition of an Hebrew or Greeke passage whether a Pope who vnderstands neither Hebrew nor Greeke shall therein be a good Interpreter whether sitting in the Apostoliâ—ke chaire hee shall giue infallible interpretations of a Text whereof he knoweth not a letter whether hauing called the Doctours to instruct him thereupon hee instantly reinuesteth them with an infallible spirit and enableth them with power not to erre in matters wherein hee himselfe vnderstandeth nothing Whence then proceedeth so great a diuersity and contrariety amongst these Doctouâ—s in the Scriptures interpretation why amongst their writings doe they refute the interpretations of one the other Is it not the Pope and the Church of Rome that by the Councell of Trent hath authorised the vulgar â—atine translation and ordained â—hat it should onely be receiued for â—uthenticall although it bee the worst interpretation of all and stuffed with a thousand errours and absurdities haue not the Popes themselues since the Councell of Trent caused multitudes of faults to bee amended therein doe not the most learned of the Romish Church Pagnin Arias Montanus Isidorus Clarius Andradius Sixtus Senensis complaine of the corruption of this translation wherein the Iesuites themselues are not silent especially Salmeron in his Salm. Proâ— 9. Quinqua l. Can. 5. In nouo Testamento sequenda est editio vulgata ac teâ—enda corrigenda tamen emaculanda prius in his in quibus aut temporum iniuria aut labrariorum incurâ—a vel imperiâ—â—a depraâ—â—ta est ninth Prolegomenon of these things wee haue written at large in our first Treatise of the Iudge of controversies The peruersnes of this Iesuiticall sparke is most of all discouered herein that hauing once displayed as hee supposeth the defaults of the Scripture hee reioyceth that such
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
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
demonstrative they deride and jeere it saying that syllogismes are but humane discourse and an invention of Aristotle unfit to regulate our faith But those of our adversaries who are better stored with knowledg as Thomas Bellarmin Baronius Perron Salmeron Vasques rejecteth this wrangling Philosophy froward reasoning which carpeth at syllables and is made for nothing else but to bring foorth nothing and to brave and swagger in the speed of running away Now what an unjust case it is that those who attribute to the Church of Rome the power not only of adding to the Scripture but also to alter that which God hath ordained in the Scripture and who hold that their Church hath no obligation to the Scripture should use such rigor against us to bind us precisely to the words and syllables of the Scripture though wee change nothing in the substâ—nce It were an easie matter for vs to proceed against them after the same wise replying to the first word they offer us Shew mee what you say in as many words in the word of God written or unwritten for they take both for the rule of their instruction And if they make use of these words therefore and then to tell them these are your reasons and consequences and in stead of giving satisfactory answere to injoyne them that they proove unto us that wee are bound to proove to them what they demand and so to breake off with laughter and insultation this were the way as the proverbe hath it to counterfet the fooles with mad-men If in handling points of the Faith it be not permitted to make use of other wordes besides those that are found in the Scripture it shall not be suffered to preach nor to write commentaries nor to conferre the passages of the Scripture together for this collation cannot bee made without imploying some other words which forme the comparison and shew the resemblance It shall not likewise be suffered to recite the Creed nor to say there are but foure Evangelists in the new Testament for the Scripture speaketh not this in so many words Moreover by this pedanticall cavilation neither Charles nor Anthony nor any particular man shall bee obliged to beleeve in Iesus Christ nor to obey him For the Scripture neither speaketh of Charles nor Anthony But the duty of particular men is drawne by necessary consequence from the generall rules that are in the Scripture So our adversaries beleeve that Pope Vrbane is lawfull successour in the supremacie of Saint Peter which neverthelesse they derive by consequence of this generall Maxime that the Bishops of Rome are lawfull successors in the Primacy of S. Peter If from an imaginary Tradition they draw consequences why should not wee draw them from the holy Scripture When I say that Purgatory and the primacy of the Bishop of Rome are Traditions whereof the Scripture maketh no mention how should I shew this in so many sillables seeing I hold that it is not found therein at all for if there were found a passage that saith there is no such thing as Purgatory the Scripture should make mention of Purgatory These men require the same as when I should say that nothing is spoken of Iesus Christ in Virgils Aeneades some trifling Sophister urgeth mee to shew in the Aeneades a passage affirming that Iesus Christ is not therein mentioned This peevish wrangling no lesse injurious then troublesome taketh from the Christians all meanes of proving to a lew by the Prophets that Iesus is the Christ for the name of Iesus Christ is not found in the Prophets yet certaine it is that the thing it selfe is therein explained in equivalent termes To be short in such jugling Theology it is impossible to prove by Scripture thâ—t an Ape or Cat is not to be adored for this is not found totidem verbis in the Scripture but it is drawne from necessary consequence of passages wherein God alone will be worshipped If I say that the soule is immortall and that God governeth the World by his providence will these venerable Doctors take mee by the throate to shew them this sillabically in so many wordes Indeed it is not found in the same words but in some other equivalent speaking of the life eternall in this manner God maketh all things according to the counsell of his will Ephes 1. 5. And a sparrow falleth not the ground without the will of God Matt. 10. 29. And God himselfe pronounceth My counsell shall stand and I will accomplish all my pleasure Esay 46. 10. If the Scripture saith that God descendeth or runneth or is inflamed with choller or sleepeth shall it not be lawfvll to use plaine and intelligible words in expounding these figures Likewise I find not in the Scripture the word Trinity but I have found the word three Saint Iohn telling us that there are three in heaven the Father the Word and the Holy Spirit 1. Iohn 5. 7. I find not in the Scripture tolidem verbis that the soule of the thiefe was not in Limbo But I find that Iesus Christ assured him Thou shalt this day bee with mee in Paradise I find not in the Scripture in the same termes that the Saints know not our hearts but I find there how God alone knoweth the hearts of men 2. Chron. 6. 30. There is no mention made of single life of Prelates in the same words but there it is sayd Let a a Bishop bee husband but of one wife 1. Tim. 3. 2. Furthermore Iesus Christ disputing with the devill Matth. 4. 11. told him It is written thou shalt worship the Lord thy God and him only shalt thou serve Which is a passage of the 6. of Deut. 13. Thou shalt feare the Lord thy God and shalt serve him and swere by his Name To which passage the Lord joyneth another of the 1. of Sam. chap. 7. 3. Subject your hearts to the eternal God and serue him alone Iesus Christ made no scruple or difficulty to speake the same thing in sundry phrases At the 18. Acts 28. It is related that Apollos a lew demonstrated by the Scriptures of the old Testament that Iesus was the Christ though it bee not therein expressed in so many words And S. Peter at the 10. Acts 43. speaketh thus To Iesus Christ give all the Prophets witnesse that through his name whosoeuer beleeueth in him shall receive remission of sinnes Yet this is not found among the Prophets in expresse words but in equivalent termes and by necessary consequence Shall we then bee rebuked if wee alledge the Scripture after the same wont and forme as Iesus Christ and the Apostles have done The Apostle S. Paul in the 2. to Tim. 1. 13. commanding us to hold fast the forme of sound words doth not bind us to sillables for soundnesse and purity of doctrine may copiously and in full sense dwell under the signification of severall sorts of words as health of body may be clothed vnder another habit It is so taught by Hierome