prescribed any Law to the Church of Rome when as all the Councells haue beene made and haue taken their force by the authority of the Church of Rome and in their statutes the authority of the Pope is cleerly excepted Who doth not perceiue that in these words by the Church of Rome the Pope alone is vnderstood for our Aduersaries deny not but that the people and Clergie of the Church of Rome are subject to the Councells The Iesuite Gregory of Valence in Pontifexiâ—â— Romaâ—â— eâ—t in quâ— authâ—ritas illa râ—â—det quâ— in Ecclesia extat ad iudgâ—anduÌ„ de omnibus omnino controversis fidei the title of the seuenth booke of his Analysis The Pope of Rome is he in whom resideth all authority of the Church to iudge entirely of all doubts of the Faith Andradius in his first booke of the defence of the Tridentine faith Fide Papae nostra continetur ex eius vnjus authoritate salus omnium pendet Our faith consisteth in the faith of the Pope and vpon his authority alone dependeth all mens saluation Iudge whether mans saluation bee not well deriued Whereupon hee Non minor est Papae ad controversias dirimendas quaÌ„ Ecclesiae totius authoritas speaks there againe that the authority of the Pope to decide all controuersies is not lesse then the authority of the whole Church And wee haue formerly heard the Iesuite Vasques affirming that the authority of the Pope is not lesse then that of the Apostles and that hee can abrogate and cancell the Apostles commandements In the second Session of the last Lateran Councell these words are expresse Behold Ecce adest Divi Petri successor Iâ—â— lius noÌ„ minor authoritate Iulius the Successour of Saint Peter no lesse in authority then him It is true that when the Pope will hee ioyneth some Prelates with him to assist him in his decreeing But whereas hee cals and chooseth whom hee will these Prelates haue not authority but by him and the Pope an enact all without them This is that which Cardinall Bellarmine hath in his third booke of Iste iudex non potest esse scripturae c. Igitur Princeps Ecc esiasticus vel solus vel cum consilto et coÌ„sensu coepiscop orum the word of God Chap. 9. That iudge cannot bee the Scripture therefore is it the Ecclesiasticall Prince either alone or with the aduice approbation of the brother Bishops For so our Aduersaries doe joyntly hold that when the Pope iudgeth in the Apostolicke chaire and as Pope his sole opinion and decree is as firme and certaine as if a Councell had voted vpon it And to remoue all doubt our adversaries blush not openly to affirme that by this word Church Grego de Valent Tom 3. in Thom. disput 1. q. 1. pusto 5. sect â— the Pope is to bee vnderstood Gregory of Valence the Iesuite after hauing said that the full authority of Hane authoritatem pleue in Romano Pontifice c resâ—dere qui scilicet de sides et morum controverstis ad vniversaleÌ„ EcclesiaÌ„ pertinetibus vel per se vel cuÌ„ generali Concilio sufficienter coÌ„stituat Iam igitur quuÌ„ dicimus propositionem Ecclesiae esse conditionem necessariam ad assansu â—â— fidei nomine Ecclesia intelligimus eius caput id est RomanuÌ„ PontificeÌ„ per seâ—vel vna cuÌ„ Concilio iudging controuersies of the faith and manners which concerne the vniuersall Church doth plenarily reside in the Pope of Rome Christs Vicar hee addeth Now therefore when wee say that the Proposition of the Church is a condition necessary to oblige the Faith to one agreement by this word Church wee vnderstand her head which is to say the Pope of Rome either alone or with the Councell For hee is not of opinion that the Councell bee necessarily required Bellarmine expoundeth it thus in his second booke of the Councels Chap. 19. The Pope saith hee ought to speake it to the Church that is to say to himselfe And Pope Innocent the third in his Chapter Novit extra de iudicijs attributeth to himselfe the taking notice of a difference betweene Philip the second surnamed Augustus King of France and Iobn King of England for it is written tell it to the Church Now S. Peter was one of those to whom Iesus Christ spake Tell it to the Church was this Apostle able to divine that Iesus Christ vnderstood Tell it to thy selfe and that Iesus Christ would haue the party complainant to be iudge see then the Church which is a word that signifieth an assembly reduced to one man And the sense of this Article of the Creed I beleeue the Church shall bee I beleeue the Pope who sometimes cals himselfe god sometimes Iesus Christ and sometimes the Church so he shall bee Bridegroome and Spouse and one man shal cal himselfe an assembly And tell me to what purpose are Councels assembled so long and so painfull seeing nothing is to bee done but to consult the Papall Oracle with in one instant can decide al controversies without possibilitie of erring seeing I say that in one man wee haue the vniversall Church that the Councell can doe nothing without the Pope and that the Pope can doe all and judge of all without the Councell Whereupon Bellarmine affirmeth Bellar. lib. 4. de Roman Pontifice ca. 2. Sect. videntur IpsaÌ„ insallibilttatem non esse in coetu consiliariorum vel in concilio E. piscoporum sed in solo Pentisice with all the Doctors that the Infallibilitie of a Councell is not in the assembly of the Counsellers nor in the Councell of Bishops but in the Pope alone and yet in the meane time the Popes themselues never appeare not in the Councels This Advertisment was very necessary to the end that the Reader might know that as by the authoritie of the Church is understood the authoritie of the Pope so by Traditions of the Church nothing is understood but the Ordinances made or approoved by the Pope for they subsist not but by his authoritie and though they haue passed through a Councell yet the Pope can change abolish them and institute new in their stead without wayting for a Councell For should he haue lesse authoritie over Traditions then over the holy Scripture wherein he can alter the Ordinances and Institutions of our Lord He can dispense against the Apostle should not he be able to dispense against a Councell or against the custome which hath authorised a Tradition It is the same that Andradius expresly teacheth in the second Booke of his Defence of the Tridentine Faith Liquet minime eos â—rrasse qui dicunt Romanos Pontifices posse nonnunquam in legibus dispensare a Paulo et a primis quaetuor Concilys Greg. 1. lib. 1. Epist 24. Those saith hee erre not who affirme that sometimes the Popes in their lawes can dispence contrary to that of S. Paul and the foure first Councels which are the
universall Councels most ancient of greatest authority and which Pope Gregory the first equalleth to the foure Evangelists Pope Gelasius speakes the same for in his Tome of the Bond of an Anathema disputing against one of the foure first Councells to wit against that of Chalcedon where there were sixe hundred and thirty Bishops he urgeth thus The Apostolicall Seat alone dissanulleth that which a Synodall Assembly Quod refutauit sedes Apostolica habere non potuit firmitatem sola rescindâ— qd prater ordineÌ„ congregatio Synodica pisâ— taverit vsurpandum though to haue vsurped against order The subject of his choler against this so famous and honourable assembly was for that in this Councell is framed a Canon ordaining that the Bishop of Constantinople should be equall to the Bishop of Rome in all things and that hee should haue the same preheminences CHAP. XI Of what sort how weake and how vncertaine the foundations are wheron Traditions of the Romish Church are built and of the three maximes that serue for their defence and prop. THe Traditions of the Church of Rome are of so great a number that a meere Catalogue of them would furnish out a large volume The whole rabble of them hath these three maximes for their foundation 1. That the Pope is Successor to St. Peter in the charge of Head of the universall Church 2. Secondly that the Pope cannot erre in the faith 3. That the Apostles haue not set downe in writing all that they did teach by word of mouth Hee that will comprehend the nature of these maximes shall know that they evert the Christian faith and consume all Religion into smoke for if the Maximes wheron all Papistry is founded and all the body of Romish Traditions bee imaginary maximes and purely humane not to giue a worse phrase it is impossible that the Religion which is built thereupon can haue the least tittle of assurance 1. The first maxime that layeth downe the Pope to bee Saint Peters Successor in the charge of Head of the vniversall Church is destitute of all testimony of Gods Word and our Adversaries to vphold it produce nothing but humane testimonies Whence it followeth that it is not an Article of the Christian Faith and that it cannot be beleeved for a certaintie of faith for the Christian faith is grounded upon the Word of God Faith commeth by â—earing and hearing by the Word of God Rom. 10. 17. But the Church of Rome giveth his maxime not onely for an Arâ—cle of Faith but also for a founâ—ation of all the other Articles of â—aith and of the whole Religion For in the Church of Rome the Popes authoritie is planted to be a Foundation of the Church and of all the doctrine of salvation to the very subjecting of the Scripture that is to say the word of God to his authoritie and to cause that the authoritie of the Scripture depend vpon the opinion of the Church of Rome and all this by vertue of that pretended Succession to St. Peter Briefly our Adversaries make all Christian Religion to hang vpon this poynt as Bellarmine acknowledgeth at the entrance of the Preface in his Books of the Pope speaking thus To say in a word when mention is made of the Etenim de qua re agitur cum de primatu Pontificis agitur breutssime dicam de summa rei christianae â—â— entâ— quaeritur aebeatne Ecelesia diutius consistere an vero dissolui concidere Observ andic est tertia licet force no sit de â—ure diuno RomanisÌ„ PontificeÌ„ ut Romanum Pentificem Petro succecere tamen â—â— ad fidem Catholicam pertinere NoÌ„ enim est idem alsquid esse de fide et esse de ture divine Nec enim de oure divine fuit â—â— Paulus hâ—beret penulaÌ„ est tamen â—â—â— ipsum de fide 〈◊〉 〈◊〉 penulam Etsi autem Romanum Pontificem sucâ—edere Petro noÌ„ habeatur expresse in scripturis c. Popes supremacy the summe of all Christianitie is at stake for the question is whether the Church ought to subsist any longer or whether it must bee dissolved and fall Thereunto doe all the Controversies referre and all the Traditions ayme at the profit and greatnesse of the Pope yet the same Cardinall at the 12. chap. of the second Booke of the Pope acknowledgeth that the Scripture maketh no mention of the Popes succession in the place of Saint Peter and that this poyut is not jure divino Neverthelesse hee affiemeth that this succession though it bee not jure divino leaueth not to appertaine to the Catholick faith In the same manner as the Catholicke faith beleeueth that Saint Paul had a Friers weed though that were not jure divine and that God had not commanded any thing to that purpose Hence it is manifest that all the diuine doctrine is founded vpon a plaine humane Tradition to weet a Tradition vnwritten That God hath ordained the Pope of Rome for Successour in the Primacy of Saint Peter Thus you see Tradition grounded vpon tradition that is vpon it selfe and this infinite Masse of traditions is founded vpon a Traditions that is no more jure diuino then Saint Pauls weed whereof never was any diuine Testimony extant I will not at this time enter into proofes of the falsity of this matter which wee haue handled in diuers places especially in my booke that went before and shewed the vntruths by aboundance of reason and authority drawne from antiquity I say but this that the ancient Bishops of Rome were called Successours of Saint Peter in the Bishopricke only of the Citie of Rome but not in the Apostleship nor in the goverment of the vniuersall Church Iust as the Bishops of Ierusalem were called Successors of Saint Iames and those of Antioch of Saint Peter and those of Ephesus of Saint Paul and of Saint Iohn not in the Apostl ship but in the Bishopricke of thâ— townes wherein these Apostles had planted the Church Our adversaries produce not any example or passage of the ancient Church whereby it may appeare that ever the Bishops of Rome attributed any authority to themselues over the Churches that are out of the Romane Empire I say also that when the Bishop of Rome was heretofoâ—e Successor to Saint Peter in place of head of the Church so it was that the heresies which infected this seat as our adversaries themselues doe confesse and the Popes complaine of it and the Schismes which haue rent it there hauing beene two Popes at once sometimes three at the same instant prosecuting one the other to extremity and calling one the other Antichrist did long since breake the chaine of this succession In which Schismes ordinarily the most vicious and most cunning caried it and hee excluded his adversary who had the favour of those Emperours and Kings on whom the fortune of warre did smile This continued straine of succession not being possibly knowen but by the multitude of Histories and Authors both
Greeke and Latine who very often jarre among themselues so far as not to agree vpon the next Successours to Saint Peter it is impossible that the people should know any thing in this succession oâ— should haue any assurance hereof but by the Testimony of those who brag of it and liue by it Moreover our adversaries doe confesse that the Pope and church of Rome may erre in the question de facto Now these questions to weet whetheâ— Saint Peter hath left the Bishop of Rome Successour of his Apostleship or of his Supremacy and whether this succession hath not beene interrupted by Schismes and heresies are questions de facto and consequently of the nature of those wherein our adversaries hold that the Church of Rome may erre And the proofes which our adversaries bring forth are drawne from books which theirselues conuince of falsity and from such fragments as for the most part are supposititious I forbeare to censure any further the certainty of Romish traditions seeing they are all founded vpon one Maxime which is a Tradition humane not vpheld by any Ordinance of God a Tradition which is not an Article of the Christian faith yet at this time is put downe for the ground of Faith a Tradition which is of the nature of those wherein our adversaries confesse that the Church may erre a Tradition whereof the people can haue no certainty nor knowledge but by bookes both Greeke and Latine of infinite length wherein they vnderstand nothing and by the Testimony of those especially who propose it that is to say the Popes who receiuing not the Scripture for Iudge cal themselues supreme Iudges and infallible in all controuersies more especially in that wherein is pleaded their succession and their owne proper authority and infallibility Now it is an easie matter to guesse at what the proceedings of the Enemy of our saluation doe levell Their butt scope is to distill as it were all Religion into a vapour and to make it depend vpon presuppositions not only vaine and vncertaine but also false and imaginary as he that should beare vp an obeliske vpon a smal feskue When some demand Wherefore is it behouefull to receive Traditions the answere is because the Pope hath ordained it Againe if it be demanded whence commeth this authority of the Pope it is answered Because Saint Peter dying hath left the Bishop of Rome Successour of his Supremacy over the Church of the whole world Moreouer when it is asked Can you produce any Ordinance of God for this succession for this point being estated by you for the foundation of the Church and of all the Christian faith it is not credible that God hath ordained nothing of it there they stand caught by the nose not vttering one syllable of the word of God and doe confesse that this succession is not lure diuino nor by the Ordinance of God Only the Popes will bee therein beleeued and call themselues supreme and absolute in a case wherein they are so much interessed and wherein it is disputed of their succession and authority Thus you may see all the Ius diuinum founded vpon a point which is not Iure diuino and all the divine doctrine founded vpon humane Tradition yea vpon humane Testimony the most vncertaine of all for the certainty of the Popes succession is founded vpon the Testimony and authority of the Pope himselfe who is party in this cause and who by this Tradition ruleth and vpholdeth his Empire Nay they doe worse they make not onely these Traditions but the very authority of the holy Scripture to depend vpon this Tradition Let it bee demanded wherefore ought we to beleeue that God hath created man after his owne Image that he hath giuen his Law to Moses in two Tables and that the Sonne of God hath taken flesh in the wombe of the blessed Virgine and is dead for vs It is answered that this is to be beleeued because it is written in the holy Scripture that God hath inspired his Prophets and Apostles Againe let it bee asked wherefore ought the holy Scriptures to bee beleeued and why are wee obliged to put our faith therein The answere Basiliensis ConcilyÌ„ appeÌ„dice Ecclesia Romana sic lequitur Qued autem verum feret Christi EvaÌ„ge leum quâ—mâ—de scire possetu nisi illud vobis patefeeissem Audistu noÌ„nullos ex Apostolu scripsisse Evangelia Sed quoâ—iam quatuer duntaxat approbavi â— Ra vt Evangelia venerantur alia respuuntur is Because the Church of Rome hath so ordained it which hath this authority by vertue of her succession in Supremacy of Saint Peter But vpon this question haue you any commandement from God they answere the holy Scripture indeed speaks nothing of it but the church of Rome is supreme Iudge and hath more authority over vs then the Scripture Neverthelesse in this point it is disputed of the authority of the Church of Rome wherein it is no reasonable thing that shee should bee Iudge much lesse to assigne her selfe Iudge aboue the Scripture Doe but obserue what becommeth of all Christian Religion in the account of these Merchants Their will is that God should bee beleeued because men ordained it and that the diuine truth should haue no other foundation then the evidence and authority of lying men yea such as will bee Iudges in their owne cause and who hauing invented a thousand Traditions all tendiâ—g to their profit hold them all vp by one Tradition alone which hath no other foundation then their owne authority There is no such pernicious stratageme to pervert the Christian Religion as to confound the things that are certaine by vncertaine proofes to plead humane Tradition for their highest and concluding principle and to order that the Christian faith should haue a Maxime that is no Articie of faith and is vpheld by no other authority then of those that publish it and such as by this Maxime enrich themselues and build them vp an Empire on the earth yea all the Churches in the world except the Romish doe reject this Maxime and laugh at this succession as a story contradicted by all antiquity and especially by al the Bishops of Rome who whilst the Romane Empire was in florishing estate never intermedled in any affaire beyond the limits of that Empire as I haue proued at large in my first Treatise The second Maxime is of the same nature and dependeth vpon the first Our adversaries to maintaine all their Traditions say that the Pope cannot erre in the Faith and that likewise by vertue of the same succession For they will haue the Pope Successour not only of the power of Saint Peter but also of his infallibility Now if the Pope should be Successour of the Supremacy of Saint Peter it followeth not thereupon that the Pope cannot erre for hee that is Successour of the charge of another is not therefore Successor of his vertue The Doctors that haue succeeded in the chaire of Moses haue
oâ— Ecclesiasticall policy Now thâ— Traditions of our adversaries arâ— of another nature They put fore most the Popes succession in thâ— Apostleship and supremacy of Sâ— Peter over the universall Church vpon which Tradition they make all religion to depend Yea they maintaine that the Church is founded not only vpon Saint Peter but also vpon the Popes that are his pretended successors They stuffe our eares with Invocation of Saints with religious service to Images and with adoration of Reliques which are Traditions that shake and totter the service and religious adoration due to God alone and doe establish articles of the Christian faith to weet that the Saints doe know our hearts and that wee must imploy them for mediators and that they can heare our prayers effectually So likewise doth the Church of Rome tell us of superaboundant satisfactions of the Saints which the Pope gathereth into the Treasure of the Church and distributeth them amongst others by his Indulgences This Tradition ushereth in three new articles of faith The first is that man by his punishments and afflictions can satisfie God more then his sinnes doe merite The second is that God receiveth the satisfactions of another for payment of our sinnes The third is that God hath established the Pope to bee distributor of the satisfactions of another and commandeth him to gather them together into the treasure of the Church What is all this but a new Gospell Certainely if these Traditions be true the holy Scripture is a booke very imperfect in the principall materialls of Christian faith For what is there more important then the remission of sinnes Also the Tradition of Monasticke vowes layeth downe this Doctrine which is a new article of faith to weet that man can performe workes of supererrogation that is to say more good workes and more perfect then those which God hath commanded in his Word I say as much of the Communion under one kind wherein is impleaded the abridgment of the moity of the Sacrament instituted by the Sonne of God Not to speake of so many other Traditions which are not only additions to the Scripture but meerely diametrall contradictions to it This also is worthy of consideration that when the Fathers doe rehearse some examples of unwritten Traditions they doe not mention those of the Romish Church at this time but others that the Church of Rome hath disestemed and observeth not as prayer towards the East The prohibition of fasting on the Lords day The custome to pray standing on the same day and from the Paschall to Pentecost The custome of tasting the milke and hony after Baptisme and not to bee washed seven dayes after The prayer for the deceased Saints to the end they may be raysed at a happyer houre and in their sleep of rest they may find refreshment with such like matters which the Church of Rome hath pretermitted because they served not the Popes turne but hath invented others that are more gainefull and better accommodated to the profit and exaltation of the Pope and all the Roman Clergy CHAP. XXVIII of the multitude of Traditions in the Church of Rome THe saying of Cornelius Tacitus Ann lib. 3. In corruptissima republtca plurima leges is very true that the worst and most corrupted Republiques are those which have most lawes For in the same proportion that vices waxe strong the lawes also are multiplyed especially when the Lawes themselves become vices and mischieses are applyed for remedies If this bee true in humane affaires much more in Divine and in the Doctrine of salvation It is certaine that in civill affaires posterity instructed by experience hath often redressed the occurrences changing them into better and hath cured old evills with new lawes But as for the Doctrine of salvation delivered by God himselfe this will admit of no alteration without infinite impiety It is not for Subjects to adde to the lawes of their Soveraigne nor for Men to presume to bee wiser then God It will be found that all the Traditions which men have added to the Scripture are so many infringements of the Law of God which under the colour of adding thereunto doe overturne that which God hath established and are so many artificiall meanes through a glorious pompe to dazell the eyes of the People and to amuse them whilst they are seduced and lastly to enrich and exalt the Clergie For the Prelates of the Church of Rome carnestly bent to their profit have taken sufficient notice that the Gospell in its simplicity could not serve to build up their Empire And although this numberlesse rhapsody of Traditions should not bee woven by a fraudeulent workemanship yet the confounding multitude of new ordinances smothereth the old and causeth that things necessary cannot bee discerned from superfluous and that Iesus Christ is scarce knowne among the Saints and the absurdity of many new inventions by their addition doe call the ancient Doctrines into suspicion and weaken their certainety Especially when they make the true knowledge of Divine doctrine to depend upon the authority of humane Tradition and God to bee beleeved because men have so ordained it as it is now practised in the Church of Rome Adde to this the inclination of man to worship his owne proper inventions and to till and improve that most industriously which hee himselfe hath planted For as the earth nourisheth nettles which her selfe hath produced much better then good plants that are strange and brought from farre so the spirit of man is restlesse in taking care that the lawes be observed which he of himselfe hath invented much more then those which Iesus Christ hath brought from heaven especially when these new Doctrines are gainefull to the projectors and a prop to their dominion Hence it commeth to passe that in the Church of Rome the doctrine of the Gospel which consisteth of rules few easie is a clasped book to the people and the commandements of God are of little moment but the Traditions though toilesome and almost innumerable are most religiously observed and with marvellous obedience Amongst all the Religions that ever were in the world the Romish in multitude of Lawes and Traditions beareth the Bell away the number of them being so great as scarce an age will suffice to learne them And it had beene very requisite that when the Councell of Trent did establish Commissaries to attend the censure of prohibited bookes it should have established other Officers immediatly to collect together the unwritten Traditions and to put them in order for seeing that by the authority of this Councell the Romish Traditions were declared to be of equall authority with the Scripture it was convenient that these Traditions being digested into a body should have beene annexed to the Scripture to the end to have the body of Christian Religion entirely together But they gave their minds to be neglectfull in this point for feare of affrighting the people with many myriads of Traditions of prodigious
pag. 76. Cha. 8. A proofe of the same by the practice of the Primitive Church p. 110. Chap. 9. Three reasons wherefore Tradition is preferred before the Scripture c. pag. 121. Chap. 10. That in this Question by the word Church our Adversaries understand the Pope alone pag. 129. Chap. 11. Of what sort how weake and how uncertaine the Foundations are whereon the Traditions of the Romish Church are built c. pag. 139. Chap. 12. That our Adversaries alledging the Scripture doe contradict themselves and alledge Scripture for Tradition in generall without touching the particulars wherein they finde the Scripture contrary pag. 165. Chap. 13. That our Adversaries to distinguish the good Traditions from bad doe give vs a plea wherein thâ—y wholly convict themselves p. 175. Chap. 14. A proofe of the same by the Traditions which our Adversars â—s doe â—uppose to be the mist ancient and best grounded in Antiquity p. 195. Chap. 15. The seconâ— marke set by our Adversaries to distinguish the good Traditions from the bad viz. Succession p. 205. Chap. 16. That the Pharisees and ancient Hereticks had recourse to Tradition that Clemens Alexandrius suffered himselfe to be too much carried away in the same p. 217. Chap. 17 An examination of the passages of Scripture whereon they found Traditions p. 223. Chap 18. An answere to that which is objeâ—â—ed vnto us that the Church hath bin sometime without the Scripture pag. 231. Chap. 19. That the Church of the old Testament after the Law given by Moses vntill Iesus Christ hath had no unwritten Traditions p. 236. Cha. 20. An answer to our adversaries aâ—â—â—â—ming that we receive many Traditions contained in Scripture p. 254 Chap. 21. A proofe of the sufficiency and perfection of the Scriptures by the testimony of God himselfe speaking in the Scriptures P. 267. Chap. 22. Whether to ground a Doctrine it be lawfull to use words equivalent to those that are found in the Scripture or to vse consequences and Arguments pag. 298. Chap. 23. Testimonies of the Fathers touching the perfection of the Scripture pag. 322. Cha. 24. How the Texts and passages of the Fathers which our Adversaries alledge for the unwritten Traditions ought to be vnderstood p. 346. Chap. 25. A proofe of that which went before pag. 349. Cha. 26. Three ancient Customes which we are blamed to have forsaken p. 393 Chap. 27. That the Traditions of the Romish Church of this time have nothing in common with the unwritten Traditions mentioned by the Fathers pag. 398. Chap. 28. Of the multitude of Traditions in the Church of Rome p. 403. A LEARNED TREATISE OF TRADITIONS OF THE SACRED Scriptures perfection against the Traditions of the Romish Church CHAP. 1. Concerning the nature of this Controversie OVr Adversaries were accustomed a great while to dispute by way of Scripture but at length perceiving themselues weake in the cause and being much disquieted that the Scripture doth locke them vp into so narrow a roome they spurne against it labouring to make it appeare doubtfull and without authoritie By this meanes our Controversies change their nature for instead of disputing by ground of Scripture we are now led backe to dispute of the Scripture it selfe and to defend the Authoritie and Perfection of it This is now the field wherein our Adversaries doe sport and display the mettall of their conceits They accuse the Scripture of imperfection and insufficiencie of obscuritie and vncapablenesse to determine any difference calling it a dumbe and imperfect rule a nose of wax a rocke of scandall a scabbard that receiveth as well a leaden as a steele blade And though Church of Rome bee partie in the cause yet will it bee Iudge supreame and infallible If the Church bee Iudge shee of Rome will bee Iudge and will haue it appertaine to her to prescribe her taske vnto her selfe and to bee soveraigne Iudge of her owne proper dutie Our Adversaries make the Church of Rome the Iudge infallible of her owne proper infallibilitie and that shee shall bee soveraigne Iudge of the interpretation of the same Lawes wherby God doth judge her sinnes They sticke not to say that the Church of Rome is no way subject to the Scripture that is to say to God speaking by his Prophets and Apostles So on the other side they maintaine that the Scripture is subject to the Church of Rome and ought to be regulated by the Faith of that Church They avow that to bee the singular and onely Church which giueth authoritie to the Scripture and will haue the Scripture inferiour to the Church in Dignity in Stability in Certainty in Antiquitie and in Amplitude Yea so farre they proceed that the Pope may adde to the Creed dispense contrary to the Apostles alter that which God hath ordained in the holy Scriptures and dispose of his Commandements They hold that the sacred Scripture bee therefore entertained and received amongst men because the Pope doth approoue and ordaine it so to be as if the Pope were more to be credited then God speaking in his holy Scriptures or that he were no whit subject to the Law of God contaâ—ned in the Scripture In all this controversie betweene the Scripture and the Church concerning the preheminence by this word Church our adversaries alwayes understand the Romish although there be many other more ancient and more pure namely the Greeke the Syrian the Affrican c. and by the Romish church they understand the Pope alone in whom resideth the soveraigne authoriâ—ie who judgeth all â—hings without possibility to erre yea then especially when hee judgeth alone motu proprio of his owne meere motion and speaking in the Chayre Apostolique and when it is his pleasure to joyne unto him some Prelates for his assistance in Decreeing hee reinvesteth them with infallible knowledge and vnderstanding yea in the poynts which he himselfe understandeth not Whosoeuer will heere open his eyes and not forbid himselfe the use of reason shall easily perceiue that Satan by this proceeding indeavoureth slily to bring in Atheisme and to vndermine the foundations of Christian Religion For by this meanes the Christian Faith is not founded vpon the Word of God contained in the holy Scriptures but vpon humane and uncertaine evidence yea the most uncertaine that can bee conceived they justifying the authoritie of the Church of Rome to be onely established vpon the testimony of the Romish Church making her Iudge witnesse and party in the same cause and endeavouring to make men beleeue that the Church of Rome hath more authoritie then the Scriptures for she her selfe doth say it If it be so that the authoritie of the Scripture bee grounded vpon the authoritie of the Church of Rome why doe they alledge unto us passages of Scripture to support the authoritie of the Church of Rome And when instead of directing the Faith of a Christian by the Word of God speaking in the Scriptures they send him to the Church the simple people are perplexed and
house cannot see the Scriptures that are divinely inspired to bee so injuriously despighted without extreme horrour and griefe and though it bee a very prodigie or wonder of men that call themselues Christians but so powre out their hearts in invectiues against the Scripture whereof neither Porphyry nor Lucian nor the most capitall enemies of the Christian name were ever advised yet to us is it a subject of joy and no little consolation in the midst of reproaches cast upon us to be imployed to speake in Gods behalfe and to defend the honour of his word against men perversly ingenious to defame it For it is better to suffer for him then to triumph without him There is not a more honourable blemish nor more honest disgrace then to bee defamed and oppressed for his name True it is that the staine and disreputation exceed our strength and it is no easie matter to speake worthily of the condigne honour belonging to holy Scripture and with imperfect mindes to defend her perfection it were in some sort to light the day with a candle and to demonstrate the Sanne with the finger as to endeavour to arriue at the bright evidence of the Scripture for at all times all that wee can performe is lesse cleare then her perfection I hold it therefore expedient to publish to the light the scandalls and accusations which our adversaries doe raise against the Scripture and to shew how God hath strucken them with the spirit of amazement as also to compare the wickednes and vanitie of the Romish Traditions with the perfection and sanctitie of the holy Scripture And wee hope that in this so holy and just quarrell God will assist vs and that he will vouchsafe vs the grace to maintaine the honour of his Word by such meanes as are most agreeable to his Word and that he who hath confounded the tongues of the builders of Babel will confound the thoughts and spirits of those that labor daily to rebuild it In my three former Treatises entituled The Iudge of Controversies I haue defended the authoritie of the Scripture and shewen that our adversaries in this cause haue not onely the Scripture contradicting them but also themselues common sense antiquitie and experience and that they are not onely at variance among themselues but every one particularly thwarteth himselfe It remaines now to speak of the perfection of the Scripture and to shew that our Adversaries wrongfully find fault therein and most injuriously accuse it of insufficiencie These two Questions the one touching the authority of the Scripture the other as concerning her perfection are linked together inseparably These two properties of Scripture reciprocally embrace one the other and afford to themselues mutuall succour For the Scripture it selfe by her authoritie maintaineth her sufficiencie and her sufficiencie giveth her authoritie And whosoeuer withstandeth the authoritie of the Scripture fighteth also against her perfection for if the Scripture be soveraigne Iudge it is deficient in nothing to judge well And it is certaine that shee cannot bee Iudge of poynts whereof shee speaketh not If shee bee wanting in any thing some superiour authoritie must supply her default And if our Adversaries haue reason to say that the Church of Rome is the rule of Scripture for a certaine it is of that Church wherein we ought to learne whether there bee any imperfection in the Scripture but the decision of the question touching the Scriptures authoritie levelleth the way for us to the question concerning her perfection which shall bee if God permit this last Treatise wherein wee defend the absolute perfection of the Scripture against the Appendixes and Additions of the Romish Church which men call Traditions yea against men that with a depraved subtiltie search and hunt after defects in Scripture like vnto Holland spectacles that discover spots and staines in the shining sunne When we compare the Romish Traditions with the doctrine of holy Scripture they will be found not onely infinitely beneath the sanctitie and excellencie of the Scriptures and as coales mingled amongst Diamonds but also contrary to them and meere insurrections against Gods commandements vnder colour of addition It will bee found that these Traditions which they deriue and make to descend from the Apostles are forged de novo and resemble the Gibeonites who being very neere spake as if they were come from farre It will appeare that these Traditions which men exalt in generall when they come to a particular scanning they are but a frivolous bundle of human Inventions contrived for gaine and of malicious deceits to subdue the people under the Ecclesiastiques and to retaine them in blind ignorance CHAP. II. Of the word Tradition IT will be necessary to expound the word before wee speake of the matter This word Tradition signifieth a doctrine giuen by succession from hand to hand From whence we conclude that the holy Scripture the Law of God and the Gospell are Traditions The Apostle St. Paul in his first chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Galat. v. 14. affirmeth himselfe to be exceedingly zealous of the Traditions of his Fathers calling so the Law of Moses whereof he had been very zealous or at least comprehending it in these Traditions The same Apostle in the second to the Thessal chap 2. v. 15. exhorteth them to preserue the Traditions which they had learned either from his mouth or by his Epistle calling the doctrine which he had written unto them a Traditon And in the 15 chap. to the Corinth the I. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siergo aut Evangelio praecipitur aut in Apostolorum epistolis aut actibus continetur c. observetur divina haec sancta traditio I have given you by tradition for so is the Greeke word that Iesus Christ is dead for our sinnes according to the Scriptures He then calleth Tradition that which is in the Scripture Iust in the same manner speaketh hee in the same Epistle at the 23. vers of the 11. chapter Thus speake the Fathers Cyprian in his 74. Epist to Pomp. If it bee commanded in the Gospell or contayned * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the Epistles of the Apostles or in the Actes let this divine and holy Tradition bee obserued And Basil in the third Booke against Eunomius The Lord himselfe in the tradition of saving Baptisme gaue this order saying As you goe along baptize in the name of the Father the Sonne and the holy Ghost But Custome hath prevayled that by this word Tradition some Document Rule Recitall or Ceremonie in matter of Gods Service not contained in the holy Scriptures bee observed And so shall the word bee taken in all this Treatise CHAP. III. The beleefe of our Churches The calumny of Regourd a Iesuite THe fift article of our confession expresseth that the holy Scripture is the rule of all veritie containing all that is necessary for the service of God and our owne salvation whereunto it is not
lawfull to adde diminish or change Hereby we intend not absolutely to reject all Tradition for if there bee a Tradition that addeth nothing to the Scripture but serveth onely to maintaine her authoritie and perfection wee imbrace that most willingly Such a Tradition is that the Books of the old and new Testament are sacred and Canonirall This Tradition is so far from adding to the Scripture that on the contrary it sayeth that nothing ought to be added thereunto Neither is it without the compasse of the Scripture seeing that it springeth and results from the perfection of the Scripture it selfe and the credit or testimony that a Church bee it true or false conferreth upon these Bookes is but a probable and humane testimony vntill God giving efficacie to this Scripture to touch and stirre vp devotion imprinteth in it a more effectuall perswasion For it is not the Church that giveth faith but the spirit of God that worketh in our hearts by his powerfull word As a river that passeth through a towne is sufficient to refresh and water it throughout yet notwithstanding is it behoouefull that some Pipe or channell should conduct it from the source into the place so the holy Scripture is sufficient to instruct vs to salvation neverthelesse it must come to vs as it were by the course of successiue Tradition Such a Tradition addeth no more to the Scripture then the channell addeth to the water of the River Also when wee reject unwritten Traditions we intend not to reject all the words that are not found in the Scripture in regard that wee may there finde the matter in substance and equivalent termes and that these words doe add nothing to the doctrine of salvation contained in the Scriptures Such are the termes of Gods providence and of the Immortalitie of the soule Likewise the words of Trinitie Consubstantiall and the Procession of the holy Ghost words profitably imployed by our forefathers to make that perspicuous which is contained in the Scriptures and to shut vp heretikes into a more narrow strait Also wee willingly admit of unwritten Traditions which concern not the doctrine but onely the Ecclesiasticall pollicie and outward order in regard that such Lawes and Customes are not given for absolutely necessary and equalled with the doctrine of salvation as also because they serue not the Pastors use for traffique avarice or ambition and that in this order and outward pollicie there is nothing dishonest and contrary to good morality or that may expose the Christian Religion to ridiculousnesse and lastly because that with these Ceremonies and observations the multitude is not excessiue neither doe they divert the piety by postures of the countenance or the spirituall service by corporall exercise For as the Romans having conquered a Province did amuse the people with Sports and pompous Triumphes feasting them with their spoyles whilst they were then busie in plotting and aggravating the peoples servitude so doth the enemie of our salvation amuse the people by the splendour of Ceremonies whilst hee then inthralleth consciences and tacitely insinuateth idolatry to which the very inclination of the people doth much contribute For a man naturally loveth rather to recreate his sense then to instruct his understanding to behold publike spectacles then heare wholesome doctrines to admire pictures then edifie by good precepts and findeth lesse difficultie to shape stones to the image of man then to unshape or reforme man to the image of God Our confession then rejecteth onely the Traditions that adde something to the doctrine of faith manners contained in the Scripture and which are given forth to supply that which is thought to be wanting in the doctrine of the holy Scriptures The Iesuire Regourd in his booke Pag. 786. 787. intitled Catholike Demonstrations in the sixt Demonstration proposeth salsely our Beliefe Hee alledgeth the wordes of the fift Article of our confession of the faith where hee makes vs say that the Word of God contained in the Bookes received by vs is guided with all veritie and containeth all that is necessary for the service of God and for our owne salvation and that by it all things ought to be examined and squared Antiquity Customes the Multitude humane Wisdome Iudgements Sentences Edicts Decrees Councells Visions Miracles But he changeth the words of our Confession by a most notorious falsification for we say only that these things must not bee opposed against the Scripture Marke our very words It is not lawfull for men nor Angals to adde thereunto nor diminish nor change Whence it followeth that neither Antiquitie nor Customes nor the Multitude c. ought to be opposed against the holy Scripture We condemne not Antiquitie nor Councels as Regourd imposeth upon vs but wee say that hee that would oppose these things against the Scripture ought not to bee beleeved Wee affirme this because our Adversaries say that the Romish Church may change that which God hath commanded in the Scripture dispense Gods word contrary to the Apostle and estaâ—lish new Articles of Faith wherof we haue set downe multitudes of proofes in the forepart of our first Booke and will produce more here following CHAP. IV. The opinion of the Romish Church That our Adversaries with one consent accuse the Scripture of insufficiency and of not containing all the doctrines necessary to salvation WHen our Adversaries dispute against Pagans and compare the holy Scripture with humane wisedome they exalr the sanctitie perfection authoritie perspicuity and divine efficacy of the holy Scripture yea you would imagine they accorded with vs and borrowed our termes But when the question is of comparing the Scripture with the church of Rome then alter they their language debasing the dignitie of the Scripture to the end to magnifie the authoritie of the Pope They vphold that the Scripture is not Iudge that this title appertaines unto the Pope and to the Prelates which he authoriseth then I say they make all authoritie of the Scripture to depend upon the power and testimonie of the Romish Church They accuse the Scripture of incertitude of being depraved of obscuritie of insufsiciencie and imperfection But if one represent vnto them their owne proper words wherein they commend the perfection of the Scripture and acknowledge that it containeth all that is necessary to salvation they haue an evasion ready at hand for they say that the Scripture may bee called â—erfect because she referreth to the â—hurch which supplyeth all her â—efects Wherein they apparantly â—putradict themselues For if the Scriptures send back to the church to learne of her wherein they are de fectiue by the same message and â—â—nding backe they confesle their â—wne imperfection The Merchant that sendeth away his Chapman to another shop to finde that which hee hath not in his owne by this dismission hee confesseth that his owne shop is ill furnished And if it be sufficient for the Scripture to be called perfect when as she sends is to the Church it
proposed to the Councell and when these were afterwards to be read in full Councell the Fathers gaue their suffrage by the word Placet without scruple or difficultie therein receiving the said Decree as a Law already ratified by the Popes Legats Before the fourth Session was held where in was established the Decree touching Traditions some selected Doctors were assembled to frame this Dectee which was for a long space debated Some interposing that it was necessary a Decree should be made wherein it should be declared that all the Catholike doctrine is founded upon Tradition in regard that the Scripture it selfe is not to bee beleeved but by the leaue and meanes of Tradition that ministreth authoritie unto it Vincent Lunel a Cordelier was of opinion to make a Decree of the authoritie of the Church before Traditions should bee mentioned because these are grounded upon the authoritie of the Church and the Church is that which afforâ—eth all authoritie to the Scriptures To which opinion the Legats would not condiscend fearing that heereby the memory of the Councels of Constance and Basill should be revived which haue adjudged and definitiuely determined that the soveraigne authoritie of the Church abideth in the Councell and not in the Pope and that the Pope is subject to the Councell and that to enter into dispute hereon were to signifie that it is not yet knowne who should be Iudge But Anthony Mariner the Carmelite a sage and learned man was of opinion that nothing at all should be spoken of Traditions alleaging that without all doubt God under the old Testament had commanded Moyses to write his Booke of the Law charging the Kings to reade it carefully and to put a copy of it into the Arke of the Covenant but saith that under the new Testament the Scripture is not necessary in respect that Iesus Christ hath written his doctrine in mens hearts without need either of Tables Arke or Booke Hee further saith that if there were no Scripture at all yet the Church should loose nothing of her perfection It is true that God hath not forbidden his Apostles to write but so also is it certaine that they haue not written by his commaundement and it is an abuse to say that God hath commaunded them to write one part of the doctrine and forbidden them to write the other Againe he presseth that if any man he of a contrary opinion he should haue too maine difficulties to vnfold the one to declare the things forbidden to be written the other to tell us who hath made those men that came after the Apostles so adventurous and bold to commit to writing that which God had forbidden his Apostles to write Lastly he sayth that if any man avowed it to bee chance and without expresse commandement from God that some things haue been written and others not hee should accuse the providence of God in taking no care of so important a matter and should call into doubt the assistance of the holy Spirit that hath instructed the Apostles to write For these reasons was he of opinion to make no comparison of Traditions with the Scripture since by this meane also they might passe over the Scripture But Cardinall Poole an English man and third Legat did utterly renounce this opinion Yet for alâ— that there was a decree framed wherein without mentioning the authoritie of the Church or that Traditions are aboue the Scripture it is averred that simply the Scripture and Traditions ought to be received with equall pietie and reverence Which is a perpetuall rule that the Councell hath observed to devise emptie Decrees not expressing the moity of the church of Romes opinion and that in ambiguous words to the end that upon all occasions they may make Interpretations fit for their owne turnes CHAP. V. That our Adversaries say there are doctrines and articles of Christian Faith yea in the very essentiall things which the Apostles haue neither taught by mouth nor writing OVr Adversaries are not contented to accuse the Scripture alone of imperfection but they finde also a deficiency in the Aposties preacaing and say that they haue not taught all by word of mouth So as by their account the holy Scripture and Apostolique Traditions coupled together make no an entire body of the Christian doctrine They also freely conâ—â—sse that the Popes haue added from age to age divers Traditions according as they haue thought them necessary and that not only â—â— things of lesse importance but also in matters essentiall to the Christian faith Bellarmine in his 4. Booke of the § Est aut eÌ„ Prior partitio Traditionum est in diviâ—as Apostoâ—â—â—as Ecclesiastiâ—as Vnwritten word of God chap. 2. calleth some Traditions Divine which Iesus Christ hath taught by mouth haue not been set downe in writing Others he calleth Apostolique which the Apostles haue taught by word of mouth and never wrote them And the last hee calleth Ecclesiasticall which hee Ecclesiastica Traditiones proprie dicuntur consuetudines quaedâ— antiqua veâ— a Praesulibus vel á 〈◊〉 〈◊〉 paularim tacito consensa populorum vâ—m legis obtinuerunt Ideâ— habâ—t Saâ—meron Tom. 13. Disp 8. saith are introduced from ancient customes by the Prelates or by the people and creepingly by the silent and vnquestioning agreement of the people haue gayned as it were strength of law In which distinction hee clearely acknowledgeth that the Traditions which he stileth Apostolique are not Divine and that Ecclesiasticall are neither Divine nor Apostolicall Whence it is manifest with what subtiltie our adversaries commonly attribute the title of Apostolicall to all Traditions indifferently as if they were all derived from the Apostles and how falsely they comprehend Traditions under the title of The vnwritten word of God when as by their owne confessions a great part of these Traditions is not the Word of God For Traditions that are not divine are necessarily humane And this is evidently seene in the Prayer Bookes for certaine houres and the duties wherwith they charge the people unto whom they first commit Gods ten Commandements and then the commandements of the Church which is an argument of their confession that the commandements of the Church are not Gods commandements In this interim the Councell of Sess 4 Trent at the before recited place maketh no difference betweene Traditions avouching that theâ— are all received with like affectioâ— of pietie and reverence as the holâ— Scripture equalleth those Ecclesiasticall Traditions brought in bâ— the Popes at severall times to thâ—â— ten commandements of the divine Law and to the Doctrine of the Gospel written in the New Testament The same Cardinall disputing against Barkley touching the Popes power to depose Kings and cause them to bee killed as also concerning his authoritie over all the Temporaltie of the world not finding either in Scripture or in ancienâ— History of the Church any passage or example to countenance and underprop so abhominable a Bellarm. in Barkl cap. 3 Non
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
quae traditione commendat est claritas perspa 〈◊〉 Nam primuÌ„ Scripturas 〈◊〉 von cognoscit §. Dâ—â—de Scriptura pâ—test ab haeroticu traili ad qd sibi quisque collibuerit § Tertio quia Scriptura dubioruÌ„ quae pullulabâ—◠〈◊〉 essâ— non â—oterat c. â—â— quia 〈◊〉 aâ—f 〈◊〉 est tum quia muta est c. Hâ—nc in 〈◊〉 Testamento ad EcclesiaÌ„ mettitur qui aliquo 〈◊〉 torquetur oâ— coÌ„stat Act. 15. on autem ad â—â— riptaras quâ— sâ— instar nasi ceret ducuntur quo quis vult c. Ideo protervire voleÌ„tes Scripturis noÌ„ possunt refelli vna ergo traditione â—ugulanaâ— sunt § Quod auteÌ„ Qâ—â—â— hâ—c su fiâ—mior inde â—â—nsâ—are potest quia notior est Ecclesia et ApostoloruÌ„ sanctitas quam scripturae cuÌ„ haec per illam cognoscatur Ibidem Scripturae verae probantur quia sunt coÌ„formes traditioni iam factae things necessary to saâ—vation yea highâ—â— then Scripture it selfe And a little after The Scripture rather recommendeth Tradition then Tradition the Scripture and therefore Tradition is more necessary for Scripture is made to recommend Tradition to vs. And there againe Tradition is necâ—ssary because of many doubts that are not contained nor expresly defined in the Scriptures And againe Hee that beleeveth not the Tradition received in the Church but sâ—archeth the Scripture resemblâ—th an ill debtor who refuseth to pay vnlesse he see a quittance or the bond when as to produce fit witnesses would be enough Which is as much to say as the people may pretermit and balke the Scripâ—ure but must cling close to the Testimony and Tradition of the church of Rome He further alledgeth Tradition is more ancient then Scripture whence hee inferreth that it is more excellent then Scripâ—ure and saith a gaine that the same which recommendeth the Traditions abouâ— Scripâ—ure is their clearenesse and evidence for the people haue no knowledg of the Scripture and the Scripture may bee wrested by the Heretiques to whatsoever they will Hee addeth likewise that the Scripture hath not been able to iudge of doubts because it is difficult and dumbe and that hee that is troubled with any doubt in the new Testament is sent to the Church Actes 15. but not to the Scriptures which like a waxen nose are moulded and twisted at pleasure Whereupon saith hee those that will be perverse cannot bee vanquished by the Scriptures their throats then must be cut by Tradition alone And further That Tradition is more firme then scripture it appeareth in this that the Church and the sanctity of the Apostles is more knowne then Scripture because this is knowne by that Wherein hee speaketh against common sense for it is by the Scripture that wee learne the sanctitie of the Apostles and wee know not that God will haue but one Church in the world if he did not teach it vs in the Scriptures Againe hee dareth to say that the Scriptures are true because they are conformable to the Tradition already made Will wee know if the unwritten Word of God in two Tables ought to be received will we know if the doctrine contained in the Psalmes of David in the Prophets and in the Evangelists bee true let us enquire what the Popes opinion is and what Tradition of the Romish Church is and wee shall soone bee satisfied for say our adversaries the Scripture must be examined by the Tradition of the Church of Rome which is the rule of Scripture and is not ruled by the Scripture Truely these things cannot bee read without horror and detestation Of the selfe same stuffe is that Apostoli non scripserunt omnes quasi ex coÌ„muni consensu partito labore sed tantuÌ„ aliqui pro causa particulari et ad conservandam traditionem which he addeth The Apostles haue not written by one common consent but some haue written for particular respects to preserue Tradition When you heare these kinde of people speake you would say that the Scripture is nothing but a letter of credence to giue authoritie to the Church of Rome and her Traditions Wherefore he concludeth that Ibidem Ideo nen receaenduÌ„ est ab Ecclosia viva traditione erudita vel ob scripturaâ— allegatas no man ought to depart from the Church instructed by living Traditions notwithstanding the allegations of Scripture Hee compareth also the amplitude and large extent of Tradition with the narrow limits of the scripture § Quâ—nâ—ò Traditio multo est vniversalio quam Scriptâ—ra quia ad plura tempora ad plura obiecta et ad lura individua sâ— exteâ—ait Tradition saith hee is much more vnâ—versall then Scripture and reacheth to further time to more matter and more persons then the scripture To bee short if these men were to bee beleeved Tradition comprehendeth all the doctrine of faith and maners but many things are wanting in the Scripture Having in this manner dishonored the Scripture and placed it far below Tradition hee makes them fight and plotteth to haue the allegations of Scripture to be repulsed by Tradition To those saith §. Alias Pâ—tenti scripturaÌ„ opponenda est Traditio hee who demand the Scripture Tradition is to be offered in opposition as if hee should tell us You aske me passages of Scripture but content your sâ—lfe that I alleadge vnto you Tradition and the opâ—nion of the Church of Rome For this is the more necessary rule more ancient more firme more easie more vniversall and by which the truth of the Scripture ought to bee examined Thus is the Word of God handled and it is so come to passe that the same Iesuite in his § Quarto cum Cum Scriptura obscura sit valde nec iâ—dex esse quâ—at c. Proprium ergo et diabolicuÌ„ sensum hâ—bent iâ—â—â—rco peius est illu vacare Scripturis quaÌ„ fabulâ— tenth Disputation having said that the Scripture cannot be Iudge addeth that the Heretiques for so he qualifies us haue a diabolicall sense and doe worse to addict themselues to the Scripture then to apply themselues to fables But nothing doth more plainly shew w th what a loud voice our adversaries cry up the traditioÌ„ of the Church of Rome aboue the Scripture then when they say that the church is not subject nor bound to the Scripture but the Scripture is subject to the church that is to say God is subject to men For our adversaries acknowledge that the scripture is the word of God These Lindan Panopâ—â—n indicâ— tituloruÌ„ lib. 5 cap. 5. are the words of Lindanus in hiâ— Panoplia The Church hath not been EcclesiaÌ„ non esse ex voluntate Christi scripturu allegatam obliged to the Scriptures by Christs will and commandement Coster the Iesuite in his 3. chapter of his Manuall Christ was not willing Christus nec EcclesiaÌ„ suaÌ„ à chartaceâ— scriptis pendere nec meÌ„braâ—is mysteria sua committere voluit that his Church should depend vpon
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
Councels which the Church of Rome hath approued and by the Popes favorites themselues Wherein also you may perceiue to the number of three and twentie Schismes and many contrary Popes at the same time mutualy entitling themselues Antichrists Yea wherein haue liued many infamous Popes Necromancers Adulterers Murtherers aduanced to the Popedome by whores by Simony and by violence Such as take vpon them the title of God causing themselues to bee adored and Kings to kisse their feete and the Scripture to bee prostrate before them when they enter into the Councels such as vante they cannot erre that they can make another Creed can change Gods ordinances can transport soules out of Purgatory into Paradise and ranke whom they please in the Catalogue of Saints by canonizing them vnder colour whereof they exercise an abhominable commerce and trafficke by Dispensations Absolutions Indulgences Annates Licences and Benefices So as from a poore Bishop of a Citie who was no way eminent but in martyrdomes the Pope is become a puissant temporall Monarch surpassing in riches the greatest Monarchs of the earth To effect so great an alteration it was needfull that Religion should bee changed for the purity and plainnesse of christianity regulated by the Scriptures could not serue to build vp so great an Empire These things haue I amply handled in my first Booke wherein I maintaine the Authoritie of the Scripture Which work went then forth almost the very day that lesuite Regourds Booke against the Authoritie and Perfection of the Scripture was published These two Bookes if any man will compare together shall finde that I answere all that hee pleadeth against the authoritie of the Scripture and that Regourds Booke satisfieth nothing of all that I propose in mine Before that he published his book a Challenge was brought to the Pastors of this Church of Sedan to enter into conference dispute with some Doctors amongst whoÌ„ was Iesuite Regourd wherein they threatned us Wee accepted the Conference the place and day were assigned with all accommodations that after so many Defiances every mans honour should oblige him not to recant Neverthelesse hee durst not appeare and for two severall times failed at the day appoynted But his humour serving him at last to dispute and being thirstie of reputation hee went some where else to discharge his choler and in Conference seiseth upon Monsieur Mestrezat where he received all sort of disgrace so farre forth as his friends were faine to make use of superiour power to draw him from the combate and to hinder the Conference from Printing for it could not be seene but to his dishonour and that in a place where all things were favourable unto him and where the language of Truth is very new and strange And so retired this wittie Doctor as well contented as satisfied being not so wisely advised but to make trophies and signes of victory considering there were so many witnesses CHAP. VIII A Proofe of the same by the practise of the Primitiue Church WEe haue proved by many passages of our Adversaries that in the Church of Rome Traditions are much more esteemed and of greater authority then the Scripture which they so much under-value and charge with a thousand reproaches and that by injustice and most fraudulently the Councell of Trent seemes to make them equall Now are we to proue the same by the practise and maximes of the Church of Rome I. In the first place when our adversaries ground the authority of the Scripture upon tradition of the Church and would haue the Scripture received and beleeved because the Church doth so ordaine it It is evident that they preferre Tradition before Scripture for they make Scripture to depend upon Tradition esteeme Tradition of the Church more worthy of belife then Scripture and beleeue not the Scripture but because the Church of Rome hath so commanded it II. Let vs looke vpon experience and wee shall informe our selues that in the Church of Rome the people is a thousand fold more carefully instructed in Tradition then in the doctrine of salvation contained in holy Scriptures The most ignorant know the meaning of Lent and the foure Seasons they are instructed in the difference of meats they are skilled in Festivall dayes and Eues they goe in Pilgrimage visite the Reliques gaine Pardons purchase Masses Obits and Suffrages for the dead speake of Purgatory mumble over their Chaplet or Beads and their Rosary or our Ladies Psalter and discourse of the Popes succession in Saint Peters Chaire but they are ignorant in the holy Scripture accounting it modestie and humility not to enquire much after it Aske them upon the doctrine of our Redemption in Iesus Christ upon Iustification by faith vpon our free Adoption upon the correspondencie betweene the Law and the Gospell upon the difference between the old and new Testament upon the causes wherefore it was necessary that our Redeemer should bee God and man in the vnitie of person vpon the ends of their Resurrection and Ascension upon the Doctrine of faith and good works which are the poynts wherein consisteth the essence of Christian Religion and you shall finde them as mute as fishes and altogether uninstructed III. Baptisme is a divine Institution but Confirmation such as is practised in the Church of Rome and confection of the Crisome are humane Inventions Yet are they much more honoured then Baptisme for in the Church of Rome a woman yea a Pagan and Iew may baptize and giue that which they haue not and Confirmation is not administred nor Crisome consecrated but by the Bishop with great solemnitie IV. God hath commanded St. Peter and the other Apoâ—â—les to preach the Gospell but gaue them no command to giue Indulgences nor to canonize Saints nor to release soules out of Purgatory nor to consecrate their Agnus Dei and their blessed Beads The first poynt is a commandement of God the other things are humane Traditions which the Pope doth performe with preparation and solemnitie but hee preacheth not the Gospell esteeming the labour of preaching as a thing vnworthy of his greatnesse Insomuch as the Popes are industrious observers of their owne Traditions and adore their owne proper Inventions but dispense with the Lords commandements V. Hence commeth it to passe that the sinnes committed against Gods Law are held to be light in comparison of those committed against the Traditions Decrees and Canons of the Pontifies The inferiour Priests giue absolution of thest of lying and of whoredome which are sinnes against the Law of God but there are cases reserved wherein no man in France can giue absolution but at the poynt of death and they are specified in the Bull De Coena Domini which the Pope thundereth euery yeere on Maunday Thursday before the Paschall The sinnes that are most enormous and whereof no man but the Pope maketh absolution are not murther parricide incest sodomy and perjury but to appeale from the Pope to a future Councell to withdraw Tythes from
Pope vsurpeth power in commanding al shops to be shut vp and causeth all Sessions of iustice and Councell to be interrupted at his pleasure By the difference of meats he governeth the Markets Kitchens and Tables of Kings By the canonization of Saints hee makes his meanest groomes to bee worshipped by the people and lifteth up to heauen those that haue most faithfully served him and commandeth the people to invoke such Saints as hee pleaseth By the Sacrament of Penance he imposeth corporall and pecuniary penalties mulcts yea upon Kings and Princes to the very whipping of them usurpeth sway over bodies and goods and changeth corporall punishments into pecuniary By the Absolution of sinnes the Priests make themselues Iudges betweene God and the sinner and will haue God obliged to pardon a sinner because the Priest hath pardoned him yea in a cause where God is the partie offended the Priest maketh himselfe judge Whereas God in the holy Scripture giveth to Pastors power to dispense with the punishment of sinnes as far as Ecclesiasticall censure these gallants make bold as far as the Conscience and to the very judiciall Seat of God By Service in Latine the Pope retaineth the people in ignorance and planeth among all Nations a marke of his Empire giving them the Romane language to subdue them to the Romish Religion The Dispensations which the Pope giveth to Princes to marry in degrees forbidden by the word of God doe oblige the children that spring from them to maintaine the Papall authority for if that were shaken it would bee doubted whether they bee legitimate or no. The power of dis-enthroning Kings disposing of Empires causing their feet to bee kissed by Monarks canonizing Saints and of releasing soules out of Purgatory are Traditions which magnifie the papall dignity aboue all power spirituall or temporall that ever was on earth Wherefore let vs not maruell that the Pope laboureth to countenance these Traditions and to crush the Scripture which doth but molest him disaccommodate him in his traffique and staggereth his whole Empire Hereupon the Reader that hath heard the comparison which our aduersaries make of Tradition of the Romish Church with the holy Scriptures saying that Tradition of the Church is more ancient more ample more cleare more certaine and of more authority over vs then the holy Scripture will call to remembrance the example of the Aegyptians who passing by long rankes of columns and pillars and by magnificall Temples did lead the Worshipers to a place more solitary and retired where stood the God of the Temple there did they shew them an Ape or an Oxe or a Cat in honour of whom the Temple was erected even thus doe our aduersaries in this question After such high titles and magnifications of Traditions to the extolling of them aboue the word of God contained in holy Scriptures when wee come to vnmaske their vglinesse and offer them to sight they present vs with absurd inuentions and such as expose Christian religion to laughter They tell vs of Images of the Trinity in wood or stone Of soules that broile in a fire for sinnes pardoned Of Indulgences for one hundred yeares Of priuileged Altars vpon which whosoeuer causeth a Masse to bee said maketh choise of a soule to be released out of Purgatory Of Adoration of Images bones and rags Of solitary Masses without communicants which chant after the intention of him that payes them Of publicke prayers and particular in an vnknowne tongue Of masses for horses Of Iesus Christ caried away by mice Of blessed beads and Agnus Dei. Of pilgrimages Of the difference of meats Of borowed satisfactions Of fasting and being whipt one for another Behold their Traditions see what is preferred before the Scripture obserue the Lawes and documents which they balance with the Law that God himselfe hath pronounced and with the doctrine of our redemption which the eternall Sonne of God hath brought from Heauen and yet is found light in comparison of these venerable Traditions for why because they cast into the scale a massy stone to weet the names of Pope and Church of Rome which in the hearts of men growne brutish weigh downe against God and the Scriptures CHAP. X. That in this question by the word Church our Aduersaries vnderstand not the Church whereof is spoken in the Creed but the Pope alone FOrasmuch as our Aduersaries doe maintaine that the Church whereof mention is made in the Creed is the whole body of the faithfull people and that to this people it belongeth not to bee iudge of doubts and controuersies it is evident that by this Church which is said to bee soueraigne iudge and infallible another Church is vnderstood besides that whereof mention is made in the Creed but as by the Church they vnderstand onely the Church of Rome so by the Church of Rome is vnderstood the Pope who attributeth this soueraigne and infallible authority to himselfe Thus do Salm. To. 13. parte 3. disp 10. sect quarto â—um Cum Scriptura obscuta sit perdifficâ—lis nec â—adex esse queat quia proâ—iâ—enâ—ia Dei tolleretur cum per eam sâ—la lite◠〈◊〉 sedarâ— non possiâ—t superest ergo vt certuÌ„ aliquâ— iudiâ—em nobis dâ—signatâ—m reâ—queâ—â—â—t At hâ—c alâ—us non est habitus quaÌ„ qui sâ—mper fuit hoc est Rom. Episcopus alias eâ—im perijssâ—t providentia Dei per tot secula Caietan in 2. â—a â— 1. art 10. VerissimuÌ„ est authoritatem Ecclesiâ— vniversalis et CoÌ„â—â—lij princâ—paliter et totaliterrâ— sidâ—râ— in Papa in â—â—terminaÌ„d ea qua sunt d◠〈◊〉 the Doctours accord and in this manner doe apprehend it Salmeron the Iesuite seeing that the Scripture is very obscure and difficult and cannot bee judge for so the prouidence of God should bee annihilated because by it alone the controuersies moued canâ—ot bee appeased and determined it remaineth therefore that some certaine Iudge designed was left vnto vs. And hee is thought to bee no other then the same that ever was to weet the Bishop of Rome for otherwise the Prouidence of God in so many ages had perished Cardinall Cajetan It is most true that the authority of the vniuersall Church and of Councell resideth principally and totally in the Pope to determine the points of Faith And there againe he saith that the Church adoreth the Pope Paschal the Pope avoucheth that the Church of Rome is not subject to Councels and that in whatsoeuer they ordaine the Pope is alwayes excepted Speaking Exâ—r de Electione cap. Significasti Tit. 6. Aiunt hoc in Concilijs statutum non invenâ—ri Resp Quasi Romana Ecclesiâ— Conciliâ— vlla legâ— prae fixerint Cum omnia Concilia per Romanâ— Ecclesiae authoritatem facta sint robuâ— acceperint et in eorum statutis Rom. Pontificis patenter excipiatur auctoritas thus They say that this is not found to bee decreed in the Councells To the which hee maketh this answere as if any Councells had
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