Selected quad for the lemma: fire_n
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A20950
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A learned treatise of traditions, lately set forth in French by Peter Du Moulin, and faithfully done into English by G.C.; Des traditions et de la perfection et suffisance de l'Escriture Saincte. English
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Du Moulin, Pierre, 1568-1658.; G. C.
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1631
(1631)
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STC 7329; ESTC S111075
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138,687
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440
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were not sufficient of themselves to expiate the sinnes but that they drew their vertue from the death of Iesus Christ and that those which did eate of the Paschall-lambe were to have respect to Iesus Christ and to understand the signification of this Lambe Now say these men they could not learne this from the bookes of Moses nor from the Prophets therefore they learnt it by the unwritten Tradition In speaking thus they falsific the words of the Apostle Saint Peter who at the 10. of the Acts 43. saith that To Iesus Christ all the Prophets give witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes And they contradict Saint Paul who at the 26 of the Acts 22. Saith of himselfe that he speaketh no other things then those which the Prophets and Moses did foretell should come to passe They also abuse themselves to thinke that it was then necessary to every one of the faithfull to have a cleere insight and vnderstanding of the sacrifices of the Law and of the Paschall Lambe for the faithfull are not bound to beleeve of Iesus Christ more then that which God by his Word hath revealed unto them If any one about the time of Moses offering sacrifice according to the Law were not instructed in the doctrine of the death of our Redeemer but only beleeved that God through the meanes which hee knoweth to be most agreeable and convenient will forgiue vs our trespasies it were rashnesse to goe about to exclude such a man from salvation and it is certaine that then the faithfull were not without instruction as touching this point for they were prompted by the Scriptures to expect this seed of the Woman which should crush the head of the Serpent and the seed of Abraham wherein all Nations should be blessed Cardinall Perron is aduised of a third Tradition not written in the old Testament which neuerthelesse if we could beleeue it was necessary to saluation He supposeth that it was necessary for the Iewes to beleeue that the fire of their sacrifices after the captiuity was descended from Heaven and that the same continuall fire which was vpon the Altar was conserved by miracle during the tranfmigration Whereupon I say that 2. Macc. I. this miraculous conseruation of the fire being but a Iudaicall fable the Iewes were not bound Hac de revâ—de Rabbi Shelomo in ea 1 Aggai Talmud Tractatu Tukasin 1. fol. 21. Rabbi Moshe Ren Meâ—mon tractat de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeue it The charge of the Sacrificers was to put the fire vpon the Altar as it is sayd Leuit. 1. 7. The sonnes of Aaron Nadab and Abihu did sinne not because they placed strange fire vpon the Altar but in putting into their Censers the fire which they tooke from else-where and not from off the Altar Leuit. 10. 1. Looke vpon the 8. of the Apoc 5. Moreouer put the case this fable were admitted for true yet is it not a rule of Religion nor a doctrine of Faith but only a meere History whereof whosoeuer had bin ignorant had not incurred eternall damnation And admit that vnder the old Testament the Church had vnwritten Traditions it should not therefore follow that it was lawfull for the Church of Rome to forge new ones and to equall them in authority to the writings of the Prophets and Apostles CHAP. XX. An answere to our Adversaries affirming that wee receive many Traditions contained in the Scripture OVr Adversaries upbraid us in that we who reject traditions are neverthelesse constrained to admit of many Ye beleeve say they that these bookes are canonicall ye allow of baptizing such as are Heretikes and the baptisme of little infants yee beleeve the procession of the holy Spirit from the Father and the Sonne and the translation of the Sabbath to the Dominicall day and the perpetuall virginity of Mary the mother of Christ yee beleeve that women ought to sing in the Church yee grant the words of Consubstantiation of Trinity of Person and of Sacrament which are not found in the holy Scripture I have already said that we reject not all unwritten Traditions but only those which adde something to the doctrine of salvation contained in holy Scriptures For answere to their objection that wee receive this unwritten Tradition to wit These bookes are canonicall to say so much of the bookes is not to adde to the canonicall bookes And speaking in that manner we are so farre from adding to Scripture that on the contrary it is a declaration that nothing is to be added thereunto and that it is the perfect rule of our faith Yet to have a complete certainety of the sacrednesse of these bookes there must be a stronger testimony then this Tradition An illiterate man not instructed in the knowledge of God receiveth the testimony of the Church of his owne countrey which telleth him that these books are canonicall as a probable testimony and which hee should not willingly contradict but then hee beginneth to have of it a divine testimony and of soveraigne efficacie when the Spirit of God by the Doctrine contained in this Scripture hath enlightened his spirit and inflamed his heart with a secret vertue whereof it is in vaine to dispute with those that feele it not the which cannot serve for a Law to another but serveth to every one of the faithfull in particular to assure his conscience It is also to bee considered that the testimony of shewing such and such bookes to bee canonicall might proceed as well from an hereticall as from an orthodox Church The Apostles received the holy Scripture from the Pharises and Sacrificers who were enemies to Iesus Christ Whence it appeareth that the testimony which the Church affordeth to the Scriptures is not of supreme authority and indubitable but invalid It is by faith that we beleeve that the contents of the Scripture are the word of God which faith is not given by the Church for it is an effect of the Spirit of God Touching the other points I speake of them in generall that if they bee Doctrines and Rules of the Christian faith not contained in the Scripture we are not bound to beleeve them But when every one of these points shall be examined asunder some will bee found contained in the Scripture others are not Doctrines nor Lawes or Rules of the Christian faith nor things requisite or necessary to salvation I am astonished to behold how our Adversaries dare to insert the Baptisme of little infants amongst the unwritten traditions seeing that their selves disputing against the Anabaptists prove it by many passages of Scripture Bellarmine in his eighth Chapter of the first Booke of Baptisme bringeth these proofes of Scripture that Baptisme succeeded Circumcision which was applied to little infants That Iesus Christ at the ninth of Saint Matthew saith Suffer the little ones tâ— come to me c. That in the sixteenth of the Acts Lydia is baptized by Saint Paul
is must bee farre differing from that of heeretofore for Gregory the first in the 63. Epistle of his 7. booke affirmeth that the Apostles did consecrate the Eucharist with only the Lords prayer As for Monasticall profession it 10. Monasticall profession can neither bee a Divine nor A. postolicall Tradition nor beleeved alwayes by all for Paul the Hermite was the first of that calling and made no disciples at all but died in the yeere of our Lord 343. Particularly in the Church of Rome this profession was neither seene nor practised untill about the yeere of our Lord 370. for this is the time whereof Saint Hierome speaketh in his Epitaph of Marcella No Women saith he of great parentage knew yet at Rome what this Monacall profession did meane nor durst take this name which was so vile and ignominious amongst the people because of the novelty of the thing as then it was esteemed moreover the Monkes of that time were of a farr different condition from these of this our time In summe not to runne over all the traditions of the Romish Church I maintaine that in the foure first ages I could descend a little lower no ancient Church can be shewen vnto us which hath approoved 1. The Masses without Communicants 2. The images of the Trinity 3. Or that hath made mention of the treasure of Romish Indulgences 4. Or that hath forbidden the people to read the sacred Scripture 5. Or that hath deprived the people of the Communion of the Cup. 6. Or that hath rendred any Religious service to Images 7. Or that hath instructed the People to pray to God in a tongue not understood by him that prayeth 8. Or that hath called the virgine Mary Queene of heaven and Lady of the word 9. Or that hath beleeved the Limbus for little infants 10. Or that hath taught that the Pope can give and take kingdoms 11. Or that the Pope can canonize Saints and free soules out of Purgatory I could reherse many more if need were Pope Martin in his Canon Sâ— quis Presbiter the 30. Dist ordaineth for an Apostolicall Tradition the prohibition of kneeling at Prayer betweene the Paschall and Pentecost yet doth it well appeare in the 20 of the Acts ver 36. and in the 21. ver the 5. that Saint Paul and the faithfull with him humbled themselves upon their knees at that time whereupon Baronius in his Annales reprehendeth this Pope for having celebrated the Pentecost nequaquam Christiano more not after a Christian fashion Ann. 58. Sect. 102. but if this custome be an Apostolique Tradition why doth not the Church of Rome containe the practise thereof CAP. XIIII A proofe of the same by the Traditions which our adversaries doe suppose to be the most ancient and best grounded in antiquity TO the end it may not be sayd that for our advantage wee picke out their most moderne Traditions and least countenanced with antiquity I will incist upon three wherein our adversaries take themselves to stand upon surest ground and labour to overwhelme vs with texts and places out of the Fathers the first is prayer for the Dead secondly Lent thirdly single life of the Clergy For the first I say that prayers 1. Prayer for the dead for the Dead which the Romish Church doth exercise and are made for the comfort of Soules in Purgatory are so moderne as not to have any mention or trace of them in all antiquity For wee have already expressed and will further demonstrate in its proper place that the ancient Christians prayed for the dead sleeping in a peaceable repose and kept in hidden receptacles expecting the Resurrection praying likewise that the dead should rise againe to salvation or that they should be raised at a better houre then others or that the fire at the last day of judgment should burne them more superficially and sparingly but for a prayer to ease and mitigate a burning soule in the fire of Purgatory there is not any found in all antiquity yea in all the prayers of the Church of Rome which are found in the Masse for the dead there is not so much as any whispering of Purgatory and yet the Canon of the Masse prayeth for the soules that sleepe in peaceable quietnesse and at this day the Greek and Orientall Churches pray for the dead and deny Purgatory The second booke of the Maccabees at the 12. c. wisheth us to pray for the dead having respect to the resurrection saying likewise that to pray otherwise then thus were trifling and dotage briefly I say that the prayers which the ancient Christians did make for the dead are utterly abolished in the Church of Rome and that hee who should pray at this time for the dead after the manner of the ancient Church shall be branded for an Heretike and not escape the Inquisition for such kind of prayers would not be gainefull to the Romish Clergy and the power of the Pope not Gelasius CoÌ„monitorio ad Faustum Super terraÌ„ inquit nam in hac legatione defunctum nunguam dixit absolvâ— long since invented to give Indulgences to the dead and condemned by Pope Gelasius should vanish by such prayers and the trafficke therein should be dissolved Secondly Lent that is to say 2. Lent the custome of not eating flesh nor egges for sixe and forty dayes before Easteâ— is not a tradition received into the Church from the beginning indeed the word Quadragâ—ssima is found often times in the Fathers of the fourth and fift ages but in the pure and unsuspected writings of the Fathers of the three first ages I never met with it and we must note that this word to take it originally did signifie a fast of forty houres before Easter which observation the ancient Christians grounded upon that which Iesus Christ spake in the 9. of Saint Matthew They shall fast when the Spouse shall bee taken from them Now the spouse to weet Iesus Christ was taken from his Disciples for forty houres for there are just so many houres from the time that hee was nailed to the Crosse unto his resurrection Neverthelesse the customes did forthwith vary some fasting two daies some three some five but though the custome did alter yet the ancient name did still remaine and according as the observation hereof did increase so in conclusion this Fast of forty houres is become by little and little a Fast of forty dayes whereof every one among the people did fast his day according as he saw good except the Sabbath dayes for to fast on Gods day was judged a crime the Spouse beeing rendred to the Church on that day by his resurrection There was none but the Pay prouué tout ce la par multitude de passages au 7 liure contre le Cardinal du Perron en la 5-contraverse cap. 6. 7. et 8. Church of Rome that fasted on Saturdayes whereof also it was condemned by the sixth generall Councell at the 55. Canon yea at