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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

oppugne directly the holy Scripture which testifieth clearely inough that He that absolueth the wicked is an abhomination to the Lord Pro 17.15 And in another place commaundeth in expresse termes to pluck murtherers from the alter of God Exod 21.14 that they may die And whether it be referred to infidel gouernours Math. 27.5 ● Mar. 15.6 as S. Mathew S. Marke do or to the Synagogue corrupted as the Bishop of Eureux thinketh to shew it by S. Iohn yet the corruption transgression of the Law therein is euident Therfore Saint Cyrill for to excuse the ancient Synagogue groundeth this custome on the Law written touching māslaughter committed vnawares Cyr. in Iul ● 2. c. 14. Num. 35. and thinketh that the Synagogue that was in Christs time of hatred rage wherwith it burned against him transgressed that Lawe asking the deliuerance of a detestable robber and murtherer in steade of one that had killed a man by mischance and vnawares See then the Bishop of Eureux his tradition rased and condemned by the sentence of a Patriarch of Alexandria Theophylact speaketh of it these words Wee may say that the Iewes ●heoph in 〈◊〉 c. 18. teaching the doctrines which are the commaundements of men haue inuented many things of their owne heads and haue not vsed the lawes of God so that this point also became a custome without reason as many other things without commaundement of the Lawe See here againe Tradition the pretended word of God after our Bishop called a custome without reason by a Bishoppe much ancienter and of better authoritie than ours And whereas I sayd that they which deliuer Barrabasses do crucifie Iesus Christ in his members he accuseth me of inuectiues and of ignorance of the mysteries and iudgements of God forgetting the place of S. Ambrose whence I drew that cōclusion the words are these The Lawes of iniquitie are such that it hateth innocencie loueth wickednes VVherin notwithstanding the interpretation of the name giueth apparance of a figure For this word Barrabas Amb. in Luc. ●ib 10. signifieth some of the Fathers those then to whome it is said Your Father is the Diuell are declared that they perfer Anti-christ the sonne of their Father before the true sonne of God The sentence of S. Augustine who saith that the Iewes are not to be reprehended for that they deliuered a guiltie person at Easter but for that they put to death an innocent should be vnderstood not simply and absolutely but by cōparison as if he had said to put to death him that brought life and righteousnesse into the world is a crime so horrible and to deliuer a person guilty is nothing in comparison For this holy Doctour was too much conuersant in the Scripture and too good an interpreter of the places aboue alleadged for to declare absolutely vnreproueable those whome the spirit of God declareth to be an abhomination before the Lord. But it is not without mysticall reason that our Bishoppe would make murtherers bee found irreprehensible ●xod 21.14 ●o 17.15 ● Tim. 3.2 ●it 1.6 that is to say capable to bee Bishoppes it is without reason and not without ignorance to call mee ignorant of his mysteries which we are no more ignorant of thē of the traditiō of Boniface the fift who was the first Pope that ordained That altars and Churches should serue for places of fredome to Malefactors Platin. in Bonif. 5. wherein the good Prelate re-established the Tradition of Pilate to deliuer Robbers As for the instances he taketh out of the Epistle to the Hebrues where Saint Paul reciteth certaine legall ceremonies of which Moses maketh not expresse mention though we should graunt him all of them yet could they not helpe his desperate cause For they are things Chap. 9. which concerne historie and not doctrine the onely act of the sacrifice made for the ratification of the couenante and not the ordinary vse and custome of daily and yearly sacrifices therefore might be vnknowne without danger of saluatiō not onely of the people but euen of the Priests themselues seeing they were not preceps touching the māners of their ordinary seruice but onely certaine circumstances of a singular and extraordinary sacrifice the substance whereof is described by Moses In a word they be Traditions of such a nature of which we haue oftē said there be many but which derogate in nothing from the perfection sufficiency of the Scripture which consisteth in doctrine Now because this chapter with a good part of the rest of this Epistle giueth a deadly blow to the masse he laboureth to comfort the wound with these Instances taken from the same place because he can not make vse of it as of Achilles dart or as of a Scorpion for to draw a remedy from the same from whence the hurte came He supplyeth with his braine as much as he can and maketh S. Paul say that Moses in the solemnity of the said sacrifice mixed water with the blood of the Testamēt which S. Paul saith not no more thā Moses though he say that he tooke water with blood wool as if one could not take two things one with another without mixing thē one within another the priests of the Romish church whē they baptize take water oyle other drugs Ergo they mixe them all together in the Sacramental water A goodly argument What is there in the text of Saint Paule that forceth vs to conclude that Moses mixed the water within the bloud for to sprinkle therewith the people by one onely sprinkling rather than to say that he sprinkled them first with water for to purifie and wash them as they did the sacrifices before they offered them which is the ground of the analogy by which I said that this ceremonie might be gathered out of Moses He reprooueth me of vanitie for affirming that the sacrifices for sinne And that such sacrifices were of hee goates The first is manifest for that Moses in the first place speaketh of whole burnt offerings which were expiatorie propitiatory after which he maketh mention of sacrifices of thanksgiuing The other appeareth by analogie or proportion of the Law which saith If the Prince of the people that is one of them that haue publick charge as the seauenty Elders and the heads of the tribes had commit sin let his offering be of an hee goate Now in this Sacrifice whereof is question the 70. elders are commanded to goe vp with Moses Aaron Nadab and Abihu Leui. 4.22.23 whose sacrifices were of bullockes according to the Law It is gathered therefore by analogie that the offrings of the 70. elders were of hee goats To say that the institution of all these particulars was after the Sacrifice of the Couenant were not to consider that sacrifices notwithstanding this were in vse before the Lawe giuen by God to Moses Leu. 4.3 and that not according to each mans fantasie but according as God reuealed and

first of all it setteth forth all the reliques of Saints departed and suborneth false ones too for to make the people to commit Idolatrie instead of resisting the deuill whē he broacheth such inuentions as the Archangel did c. Secondly instead of honoring reuerencing the magistrate the Pope who calling himselfe the vniuersall Shepheard of Christian people should be vniuersall patterne to his flocke causeth his feet to be kissed by Kings Emperors yea trāpleth vnder his feete the greatest dignities of the earth What saith our Byshop to this hee cryeth ignorance against mee 〈◊〉 16. to impute to the Church of Rome that which frō all times hath bin practised by the whole Catholike Church throughout all the world Item to make no difference betweene the reliques of Saints before and after the Incarnation of the Saint of Saints Wee thanke him for confessing that the Romish Church maketh the people cōmit idolatrie after reliques true or false For to inwrap in the same impietie all the auncient Church hee quoteth a long list of places of the Fathers gathering together all their Hyperboles on this matter all the reliques of Paganisme all the indiscreet deuotions of the people with the conniuences of the Byshops brought in with the streame or tyde of custome all the Prosopopoeiacs Apostrophes Epiphonema's and other figures of which their Panegyricks are full are vnto him groūds of christian religiō Apostolicke traditions ineuitable demonstrations and indemonstrable principles for his maner is to handle the Fathers so as that he bringeth away frō them but the sweeping as it were far from the industry and wisdom of an heathen who gathered gold forth of anothers drosse Now if I do not verifie this by some cōtrary places takē forth of the same Fathers that he alleageth he will cry against me as he did against the Lorde of Plessis that I could not doe it and that if I went about but to quote one onely example the paper would blush an hundred yeares after Let vs therefore oppose to the place of Gregorie of Nysse which hee setteth in the head of his squadron some places of that excellent Epistle which this holy Father wrote of purpose against them that goe on Pilgrimage to Ierusalem let vs see from which of them we shall draw most instruction and resolution They saith he which once haue dedicated themselues to a more excellent manner of life it shall goe well with them if they take heed alwayes to the words of the Gospel and as they that guide their work by a Rule redresse by the streightnes of the same that which before was crooked so I thinke it meet that wee addresse and referre these things to God applying heerein the ordinance of the Gospel as a Rule streight vnchangeable Seeing then there be some that choose a priuate solitary life who thinke that it is godlines religion to haue visited the places of Ierusalem wherein are seene the markes of the cōming of the Lord in the flesh the thing goeth well if we take heede to the Rule it self to the end that if the commandements cary vs thether we may do this work as an ordinance of the Lord. But if it appeare that it hath been brought in besides the commandements of the Lord I know not what this can bee that hee which proposeth to himself for a law of good commandeth another to do When the Lord calleth the Blessed for to receiue the kingdom of heauen he reckoneth not among the good works Math. 2 5 which bring a man thither going on pilgrimage to Ierusalem When he declareth the true blessednesse Math. ● he comprehendeth not therin such an imployment Now to what purpose shall a man imploy himselfe in that which neither maketh happy nor serueth for the kingdome of heauer He which hath vnderstanding let him consider it After he representeth at large the inconueniences dangers whereinto Pilgrimes put themselues the wickednesses that are commited in the places esteemed more holy then others And because himselfe had trauelled thither he yeildeth a reasō of it namely that his charge had bound him to visite the Church of Arabia for to reforme it and that he had promised to conferre with the Pastours of the Churches of Ierusalem who were troubled and had need of a mediatour Let no man then saith he be offended for our example but let our iudgement of it be the more receiueable seeing we giue it of the things that we our selues haue seene For we confessed Christ to be the true God euen before we went thither and afterwards likewise our faith being hereby neither diminished nor increased We knew that he was borne man of a Virgin before we saw Bethleem and wee beleeued his Resurrection before we saw his Sepulchre and we cōfessed his Ascension without seeing the mount of Oliues Neither haue we reaped any other fruites of our voyage saue only this that by the comparison of the places we haue learned that ours are much more holy than forraine parts Wherefore you that feare the Lord praise him in the places where you are For change of places maketh not the Lord neerer but God wil come to thee so that the house of thy soule be found such that he may dwell in thee If thy inward man be full of peruerse thoughts though thou beest at Golgotha at the mount of Oliues or vnder the sepulchre of the resurrection yet thou shalt receiue Iesus Christ as little into thee as they that neuer made profession of Religion Therefore my wel-beloued exhort the brethren to trauell from the body to the Lorde not from Cappadocia into Palestine c. Let this whole Epistle bee compared with the place cited forth of a Panegyricke of the same Father by the Byshop of Euerux and there is not so blinde an Idolatrer that seeth not that in this same he speaketh according to the word of God which he layeth for the ground of euerie good action and according to his iudgement and beleefe in the other according to the abuse of the time and according to the testimonie which he suffred not being able to withstand it August a● Lannar a● ciuit l. 10 no more then Saint Augustine who so earnestly complaineth against it And who in another place speaking in good earnest dogmatically not historically nor popularly that is to say abusiuely saith thus De vera lig cap. 55 Let not our Religion be after our owne fantasies for whatsoeuer truth may be in them yet our Religion is better farre then any thing we can fain of our own heads And a little after Let not our Religion bee the worshipping of dead men for if they haue liued religiously they be not such as that they would desire any such honour but would haue vs honour him by whom being illuminate they reioyce in that we are seruants with them of that which they haue obtained They should therefore be honoured for imitation not worshipped by religion