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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13773	Positions lately held by the L. Du Perron, Bishop of Eureux, against the sufficiency and perfection of the scriptures maintaning the necessitie and authoritie of vnwritten traditions. Verie learnedly answered and confuted by D. Daniell Tillenus, Professor of Diuinitie in the Vniuersitie of Sedan. VVith a defence of the sufficiency and perfection of the holy scriptures by the same author. Faithfully translated.	Tilenus, Daniel, 1563-1633.; Du Perron, Jacques Davy, 1556-1618. Discours sur l'autorité.; Tilenus, Daniel, 1563-1633. Defence of the sufficiency and perfection of the holy scripture. aut	1606 (1606)	STC 24071; ESTC S101997	143,995	256

to shew the Immortality of the soule then al the demonstratiue Syllogismes of the Philosophers Now that it may the better be seene whether it is I or Moses that Du Perron mocketh at I choose rather to produce my arguments in their forme after the maner of a simple Israelite thā expose the simple places of Moses to the laughter of a double Sophister who though there could be found no place of Moses fit to reason from yea though Moses had not writtē at all should not for all that in any fashion whatsoeuer aduance his desperate cause as hereafter I shal make most manifest to the eye and sense of euery indifferēt reader In the mean while I wil bring forth the places according to the order of the fiue books of Moses Out of Genesis The first argument for the Immortalitie of the Soule is taken from the creation of man after the Image and similitude of God and is thus framed Gen. 1.26 That which is made after the Image of a thing resembleth it after a singular or peculiar manner But man is made after the Image similitude of God Therefore he resembleth him after a singular maner or fashion Thereupon shall bee shewed to a Saducie thoroughout all the fiue bookes of the Law but specially by the Text of Deut. 4. from the 15. verse to the 25. verse that this likenesse cannot be in man as touching his bodie sith that this God whose Image he is hath noe bodie considering also that it would follow thar euery body might bee said to be the image of god which Moses saith only of man Therfore of necessitie it must be in the reasonable and intellectuall soule otherwise beasts should be also made after the Image of God This soule if it be mortall corruptible it cānot resemble after a singular fashion or maner the immortal incorruptible God The B. of Eureux replyeth that Luther Caluin say That the Image of God is defaced or put out by sin and that the interpreters themselues of both sides haue vpon this word almost as many opinions as heads I answere that neither Luther nor Caluin do at any time cōfound the qualitie of this Image with the substance of the same The quality which is in the right and pure vnderstanding and will of the soule is defaced or blotted out but the substāce is no more abolished than man of whom it is the essential forme But hee defaceth and abolisheth here without thinking of it all that goodly Image of his Tradition casteth it to the ground more rudely than euer the Asse did the Image of Isis For if euen rhe Interpreters of his side cannot agree among themselues and are not able to expound the Image of God what serueth their Tradition for then which as he saith hath a double profit yea necessity the one to supply that which is not written the other to expound that which is not clearely written Anchor ●em haer 70 ●em in Epist ●●l Io. Hieros ●●b Hier. versa which he calleth subsidiarie or helping tradition and Epiphanius whome he so often alleadgeth as one of the principall depositaries of Apostolick Tradition freely confesseth That it cannot be knowne a●● that this knowledge is reserued to God who alone knoweth in what parte of man he hath placed his Image He perceiueth thē heere a Tradition which saith not a word which furnisheth neither supply nor explication vpon this point so important much more defectuous than the Scripture which at least declareth vnto vs that man is made after the Image of God whence is drawne the argument aboue propounded And therefore the exposition of these Fathers which place this Image of God in the immortality of the soule cannot be taken from Tradition so barren in this behalfe the which also none of them alleadgeth when they treate of it Neither Tertullian cōtr Mar. l 2. c. 9. Nor Athanasius de in carn Christ Nor S. Ambros. Hexa l. 6. c. 7. Nor S. Augustine de Genes cōtr Manich l. 1. Nor Philastrius Bishop of B●●sse haer 49. Nor the Abbot Dorotheus Doctr. 12. Nor Albicus Flaccus quaesti in genes Interr 39. c. All which draw it out of the bare text of Moses as I doe But of what sincerity and authority is the Romish tradition in this pointe ●say 40 18 ●5 which when God demaundeth in the Scripture To whome will ye liken me or what similitude will ye set vp vnto me answereth by the subsidiarie or helping mouth of his Interpreters the Bishops We will make thee like to a piece of wood or stone painted or grauen bearing a triple Crowne like a Pope olde and decrepit and which for a neede will serue for a signe or bush at a tauerne The disciples of the Tradition learne of it that God is made after the image of a man in stead of beleeuing with the Disciples of the Scripture that man is made after the Image of God The Iewish Tradition vpon this point is not so insupportable as the Romish neither is it cleare that one may gather more properly from it the Immortality of the soule Vile Gl. Ord. than we do from the Text it selfe the Rabbins say that the Image of God is to be sought in these properties of the soule Ier 23 24 viz. as the soule filleth the whole body so God filleth heauen earth Also as the soule is one onely in her body Exod. 33. so God is onely one in the whole vniuersall world Also Psal 121 as God seeth all and can not be seene so the soule seeth the exteriour things without being seene Also as God sleepeth not so the soule euer waketh All these resemblances and conformities are found as well in a beast as in a man so that by the Iewish Tradition we should be true Saduces that is to say such as Du Perron their Aduocate would faine make vs be Gen 4 1● From the place where the blood of Abel shed by Caine is said to cry vnto the Lord I frame this argument That which cryeth and demaundeth vengeance is not wholly extinguished and brought to nothing Abel after he was murdered cryeth to the Lord asketh vengeance therefore he was not wholly extinguished and brought to nothing The Bishop of Eureux perhaps will reply that this is a figuratiue speach to attribute a cry to blood that one cannot draw a proper conclusiō from it Let vs frame the argument therfore in this forme They of whome God hath care are not adnihilated or brought to nothing but God hath care of Abel after his death therefore he was not abolished by that death If our Carneades demand me here who hath taught me to argue thus I answere Matth 22. that it was not a Doctour of Sorbonne but the Eternal wisedome of God who concludeth that God is not the God of the dead but of the liuing And this example of Abel is no lesse euidēt than that in the

all the cuttings and pieces that came of this precious stone in hewing the tables and that Moses therewith made himselfe wonderfull rich c. This fabulous Tradition how vnworthie soeuer it be of the Maiestie of God of the grauitie of the Scripture of the ministerie of Moses of the beleefe of the Church yet is it nothing neere so detestable as that wicked exercise of those which ayme at and busie themselues now a daies in nothing but in clipping and scraping out the sufficiencie and perfection of the scripture by the same meanes taking away their owne saluation in the bloud of Iesus Christ since that by it wee are redeemed from our vaine conuersation ●at 1. ●8 receiued by Tradition from our Fathers Amongst other workmen which in these times employ themselues in this mysterie or ministery of iniquitie the Lord of Perron Bishop of Eureux wil make known vnto vs that before him none had sufficiētly manured tilled the ground of this Traditiō which conuerted Moses from a Prophet into a Lapidarie from a Lawgiuer into a Goldsmith and that like as this Minister of God enriched himselfe in hewing the Tables of the Lawe So the ministers of the Popes Gospell according to the true Anagogicall meaning of this Iewish Tradition cannot better inrich themselues and of Christians become Croesians or Crassians than in conuerting Diuinitie into such a Technologie in cutting of and clipping the Gospell of Iesus Christ ●ue 21 ●●uel 17.3 c. That the more they take away from the luster of the precious stones wherewith the heauenly Ierusalem is builded the more splendour they giue to the countefeite stones of that woman cloathed in purple and scarlet which ruleth ouer the great Babylon For to couer the cunning that they vse they make no difficulty to doe some honour in shewe to the scripture euen to guild and adore outwardly the bookes which contain it euen thē when the mine it clip and pare it inwardly Like as at one time Iesus Christ was kissed and betrayed cloathed in purple as a king and buffeted as a foole crucified as a malefactor Or like as yet to this day the Iewes honour the scripture in shew and by gestures forbidding to sit in a place of equall height to that whereon the Bible is laid though in effect they set it infinitely vnder their Thalmud of which they dare with an execrable impudencie say That God himselfe studieth therein the three first houres of the day Lyr. in Luke cap 4. Lib. Benedict c. 1. 3. Vide Hieron a Sancta fide cont Iud. l. 1. in Biblioth S. Patrum tom 4. Also that hee which shall speake any thing of it sinisterly or in euill part shall bee damned in hell whereas hee that transgresseth the Law of God shall receiue none other punishment but to bee called a transgressour of the Lawe Now that none hath so deepely sounded the mysticall meaning of the Iewish Tradition aboue recited as the Bishop of Eureux hath done it is manifest because that not any of the new Besaleels which of later times haue laboured to plaister and to painte the Popes Tabernacle neyther Hosius nor Peresius nor Soto nor Lindanus nor Canus nor Canisius nor yet that Arch-Rabby Bellarmine not any I say had as yet so mightily clipped this spirituall coyne as Gerson calleth the Scripture nor obserued so much drosse nor so many defects in the pure Alley of the lawe of God written by Moses as the Lord of Perron doth who hauing learned this secret of Seruetus and some Anabaptists that the honour of this inuention be not taken from the true authors of it clippeth cutteth of from it not some smal things but the immortalitie of the soule the resurrection of the bodie the last iudgement Paradise and hell c. that he might discredit in like sort thereby and by Analogie ●ohn 15.15 the doctrine of the Gospel of our Lord Iesus Christ who though he protesteth in expresse tearmes to haue declared to his Apostles All things that he had heard of his father Yet notwithstanding this Bishop feareth not to say ●ol 15.8 That the things alone which he hath eyther done or declared with his owne mouth to his disciples are not sufficient to the institution of the Church VVhich is not to make the little mouth but liuely to coūterfait that mouth ●euel 13.5.6 which as Saint Iohn saith vttereth great things Neyther is it to be a dumbe dogge but to barke boldly not against the Moone but euen against the Sunne of righteousnesse A certaine Sophister at Athens writing of the gods ●●og Laert. ●ot g. declared in the beginning of his booke the doubtes that he had of their essence and the difficulties that he found in this matter of which the Athenians had such horrour that they burnt the booke and banished the Author The like irresolution and perplexitie witnessed a Heathen Philosopher to Saint Augustine ●●gust Epi. 21. who had enquired of him what opinion he had of Iesus Christ But our Bishop who without difficultie doubt or scruple whatsoeuer peremptorily concludeth That wee are no more to hold Christ for the perfect and sufficient doctor of the Apostles than the Scripture for perfect and sufficient doctrine of all the faithful triumpheth amongst Christians yet against Christians and the Christian faith and findeth no matter fitter for his glorie nor more richer for his purse than such reproaches of the Scripture such blasphemies against Christ Cumanus gouernour of Iudea a heathen and a wicked man caused a souldier to be bee beheaded for tearing a copie of the Booke of the lawe of Moses which he had found at the sacke of a towne The Bishop of Eureux Ioseph Antiq lib. 20. c. which teareth and destroyeth not some copy only but the very original it selfe of this law from which he plucketh away as much as in him lieth the leaues which containe the principles and grounds of our saluation leauing therein nothing whole nothing perfect nothing wholesome nor so much as profitable without his subsidiarie as hee tearmeth it or helping tradition expecteth a Cardinals hat is heaped with spirituall honours and temporall goods so that one may say of him as Apuleius bearing the Idoll on the one side and many bribes on the other said of himselfe that he went as a Temple and a Barne both together But if a Sinon with his treason a Simon with his magicke Horreum ●imu● templum i●c●die doe a hundred times more mischiefe the one within Troy the other within the Citie of God than ten thousand enemies than all the infidels could doe together without by open force shall we yet doubt that they which vnder sheepes cloathing yea with a shepheards hooke Ephes 2.20 and Bishopps Crosier staffe vndermining the foundations of the Church Aduer ●tul lib. 3. builded vpon the doctrine of the Prophets and Apostles are not more pernicious and daungerous vnto Christendome than

commaunded it to the Patriarches And the Bishop of Eureux cannot shew vs by his tradition wherein the particulars and formes of the Sacrifices vsed before the Law and writing of Moses and them which we see therein set downe did differ or agree no more than we can beleeue that the knowledge of the former was as necessarie to the Israelites that liued vnder the Law as was the knowledge of the latter I would know of him frō what tradition he learned that this sprinkling of the people by the bloud of beasts was rather execratory thā expiatory as he saith not for to purifie the Israelites but for to bind bequeath to cursing c. S. Paul Heb. 9.22 after he had recited this sprinkling with the sprinkling of the tabernacle of the holy vessels addeth that almost al things by the law are purified with bloud referring this purification in general to all the legall aspersions or sprinklings but especially to that which he had more particularly specified than any other namely which our Bishop by I know not what cursed and execrable Tradition calleth cursing and execration And if that be true then these words which Moses pronounced in performing this sprinkling This is the bloud of the Couenant which the Lord hath contracted with you shall not signifie vnto vs the purifying of our soules by the bloud of Iesus Christ as the Apostle expoūdeth it cōparing the figuratiue bloud of beasts with the bloud of Christ our Lord which spiritually washeth purifieth our soules as the other bloud did ceremonially purifie the corporal things But shal signifie our curse execration the reall accomplishment execution wherof should be found for vs in the death in the bloud of him whom we call our Sauiour and Redeemer as hauing deliuered redeemed vs from the curse execration of the law vnder which we were without the shedding sprinkling of his bloud whē he himself was made a curse for vs. He yeeldeth a reason worthy himselfe why this bloud signified rather execration than purification Gal. 3.13 Because the children of Israel were alreadie purified by the former washings True but if the washing with water sufficed to purifie them to what purpose so much bloud as was shed in the ordinary expiatory sacrifices to what purpose are said so many masses pretēded expiatory sacrifices if holy water sufficeth to purify those that are sprinkled with it Why behoued it that after baptisme Iesus Ch. shuld shed his bloud why was not remissiō of sins without shedding of bloud if the washing by water purifieth that is taketh away sins to conclude what mad Enthymema is this same The children of Israel were purified by the former washings Ergo the bloud wherwith Moses sprinckled them afterward signified vnto them cursing and execration But it agreeth not euill that he that beleeueth or maketh shew to beleeue that the masse is a sacrifice expiatorie and propitiatorie which indeed is execrable and execratorie call execration the sacrifice of the couenant that God contracteth with his for to put away their sins therwith wherof the sacrifice described by Moses was the figure that of the crosse the Truth At least wise he should consider that this sprinkling with bloud was not only done on the people but also on the altar vpō which Moses sprinkled halfe on the booke which Altar represented nothing else but God who in this couenant was one of the parties conditioning promising of his side shall we say that Moses in sprinckling the Altar with halfe of the bloud bound bequeathed God also to cursing The booke that conteined the law and which was sprinkled with it likewise was it cu●sed also There remained no more but this heape of blasphemie for him who ceaseth not to calumniate of imperfection and vnsufficiency the sacred booke to say that it was bequeathed to cursing and execration Indeede we read in profane histories of the couenants and leagues which the Pagans made ratifying them by Sacrifices with oathes and horrible execrations yea sometimes tasting of the bloud of the sacrifices offered or of their owne as it is said of Catilina and some others Which is not farre from the Cyclopian barbaritie of those Capernaites or rather Canibals which think they cannot partake in the bloud of the spiritual couenant we haue with Iesus Christ vnlesse they carnally drink it 〈◊〉 cons Dist 〈◊〉 Can. Ego ●●ieng vnlesse they breake his body with their teeth sensibly as their Pope Nicholas saith As for the sprinckling of the tabernacle of the holy vessels also the purple coloured wooll hysop wherof Moses speaketh in the 24. chapter of Exod. It should be our bishops part to shew that S. Paul in his 9. chap. to the Hebrews protesteth bindeth himselfe to touch nothing of the writings of Moses but only what he saith in expresse tearmes in that place Exo. 24. Which shal not be so easie for him to do as it is for vs to shew for euery one to see the cōtrary For the scope drift of the Apostle is to confront to compare together the two Testaments the Priests the sacrifices all the other ceremonies of the old with the onely Priests sacrifice of the new The Leuiticall Tabernacle corruptible and transitory wherinto the Iewish Priests entred with the humane nature of Iesus Christ in which dwelleth all the fulnes of the godhead as in a Temple permanent the bloud of the hee goat which the hie priest offered euery yeare once when he entred into the most holy place with our sauiour Christs own bloud by which he opened vnto vs heauen for euer Now it is certain that Moses speaketh of these figures in diuers places of his writings by what Logick thē should wee conclude that that which is not foūd in the 24. chap. of Ex. cannot be found elsewhere he speaketh not there of the purple wool nor the hysop but Num. 19. he speaketh of thē Neither of the sprinkling of the Tabernacle and of the holy vessels but he speaketh of it Leuit. 8.16 30. 9.9 16.14 and so following And that S. Paule meaneth not to speake onely of the Act of the dedication as our Bishoppe would make vs beleeue it is manifest as well by that wee haue said of the Apostles intention as by the conclusion which is Heb. 9.22 And almost all things are by the Lawe purged with bloud By which euery one may see that he no wise meaneth to stay on the acte onely of the consecration of the Couenant but that he mixeth together diuerse ceremonies of expiations in which there was but one and the same end referring all those shadowes to their bodies the figures to the Trueth without stāding to reckon the syllables of Moses or to quote the places he alledgeth or to obserue the order of the times wherin consisted not the force of his arguments therefore he protesteth Ch. 9.5 not to speake of those things

Reuelation where the soules of them that were killed for the word of God cried vnder the Altar How long ô Lord which art holy and true doest thou not iudge and auenge our blood on them that dwell one the earth Behold almost the same light the same stile in the first and last booke of the holy Scripture 〈◊〉 9.5 c When god saith in the same booke of Moses that he will require againe the blood of soules Resur c. 28. he sheweth vs the same thing and furnisheth vs matter of a like argument Notwithstanding Tertullian draweth thence a consequēce not onely for the Immortality of the soule but also for the Resurrection of the body reasoning thus That which God requireth againe must be restored but God requireth againe the blood shed as well by the hand of beasts as by the hand of men therefore it must be restored for that which is not at all can not be auenged And then he concludeth that what is spoken of the blood is spoken of the flesh ●●p 32 without which the blood can not bee and that the flesh shall be raysed vp that the blood may be auenged and in the same booke he saith that Moses in this place maketh mention of beasts at whose handes the blood shall be required the better to expresse the resurrection euen of bodies deuoured by them The Bishopp of Eureux findeth that this is but an hyperbolicall threatning for to terrifie men from manslaughter But they which take the prohibitions of Murder for hyperboles they are the very same that hyperbolically giue licence to themselues to commit it following the Tradition not of the Apostles vnlesse it be of Iudas but of certaine Robbers among the Donatists which they called Circumcelliones Now sith this place cannot be well vnderstood in his iudgment without Tradition he secretly insinuateh that euen the ciuill Magistrate cannot punish murder by vertue of this law of the Scripture that so he might put into this false scabbard of his tradition both the two swords togither the spirituall and the Temporall From the taking vp of Henoch I make this argument he which is taken out of this life gathered vnto god enioyeth an eternall felicity But Henoch being no more seene among men was gathered or taken away vnto GOD therefore Henoch enioyeth eternall felicitie This argument proueth not only the immortalitie of the soule But also Paradise that is to say an eternall felicitie The Sadduces reply by the mouth of his aduocate Du Perron is That it may bee graunted that this translation was a withdrawing from the conuersation of men and a delay and staying of death till a certaine time vnknowne to men of the first ages but that it followeth not that the soule after the extinction of the bodie subsisteth and remaineth for euer I answere that if it be permitted to the Saducie and his Aduocate to adde to the text of Moses what they please they may conclude from thence what they list and one day shall finde that which they will like but little But this Sadducean or Perronian glosse is contrarie to the Text of Moses which setteth downe vnto vs the temporall life of Henoch much shorter than was the ordinarie of that time So that this taking vp cannot be vnderstood of a delay or staying of death Moreouer this text representeth vnto vs Henoch as the most excellent man in pietie and loue of GOD which liued in his age and setteth forth vnto vs also without the helpe of any glosse his taking vp as a manifest testimonie of the fauour of God towards him On the other side all the Law of Moses teacheth vs that it was rather the testimonie of a curse than of a blessing to be soone depriued of this temporall life seeing that long life vpon earth is promised propounded as a speciall blessing I● followeth therefore by necessarie and ineuitable consequence that there is another and more happy life then this earthly life Into which Henoch was translated Reuel 21. which we call Paradise that is to say a place extempt from all euill and abounding in all good This consequence is drawne from the text it selfe not from the word of Tertullian who calleth Henoch Candidatum aeternitatis which I had inserted by the way But take away this floorish that hee maketh vpon occasion of this word as if I would prooue the immortality of the soule by Tertullian hee remaineth lame and benummed and not able to passe any further For the rest that he saith is as much to purpose as if one would ground the originall of the Esseians or of the Monks o● Popery on this withdrawing of Enoch from the conuersation of men And if our Bishop had not taken in hand to plead the cause of the Saduces he might find heere a good proofe for the Esseians or for the Monkes From the historie of the Deluge may be drawne proofe for the Vniuersall iudgement which Du Perron holdeth not to haue beene beleeued among the Iewes ●●n 7 but by Tradition of the Prophesie of Henoch cited in the Epistle of saint Iude For that which we see foretold in the same prophecie we finde it accomplished in the seuenth chapter of Genesis The argument may be formed thus He which executeth iudgement against all and condemneth all the wicked for the works of their impiety executeth an vniuersall Iudgment But God executed such a Iudgment in the flood against all the wicked Therefore he executed an vniuersall Iudgment The Bishoppe of Eureux cannot deny the Maior for it is taken from the foresaide tradition nor the Minor without denying the historie of Moses who teacheth vs that this Iudgment was vniuersall And if the Saducie alleadge the promise that GOD made Genes 9.11 and .15 Verses not to destroy the whole earth any more we can shew him the restriction that is there added namely that he will not destroy the earth any more by the waters of the Flood his iudgments not being subiect to one onely forme And seeing that the same Iustice is alwaies in God which the Saducie is constrained to confesse and the same vnrighteousnes and impietie reigneth amongst men It followeth that he will execute also the same iudgment to wit vniuersall though we can not know the day nor the houre Tradition beeing no lesse silent heere than the Scripture From the Couenant that God made with Abraham and the Hebrewes I argue thus Genes 15.17 2 4.7 A couenant that dureth for euer requireth that the parties betweene whom it is contracted doe abide for euer But the couenaunt that GOD contracteth with his dureth for euer Therefore they must also abide for euer The onely light of nature sheweth as well to the Iewes and to the Heathen as to Christians the truth of the Maior For it is most certein that when one of the Correlatiues is extinct the relation which is betweene them is extinct also The Minor is prooued to a Sadducie by a