A Reformed Catholic, Doctrine 7
The seuenth point. Of Traditions.
Traditions, are doctrines deliuered from hand to hand, either by word of mouth, or by writing, beside the written word of God.
Our consent.
Conclus. I. We hold that the very word of God, hath beene deliuered by tradition. For first God reuealed his will to Adam by word of mouth: and renewed the same vntounto the Patriarkes, not by writing, but by speach, by dreames, and other inspirations: and thus the word of God went from man to man for the space of two thousand and foure hūdred yeres, vntounto the time of Moses, who was the first pen-mā of holy scripture, For as touching the prophesie of Enoch, we commōly hold it was not penned by Enoch, but by some Iewe vnderunder his name. And for the space of this time, men worshipped God & held the articles of their faith by tradition, not from men but immediatly from God himselfe. And the historie of the newe testament (as some say) for eightie yeares, as some others thinke, for the space of twenty yeares and more, went from hand to hand by tradition, till penned by the Apostles, or being penned by others was approoved by them.
Conclus. II. We hould that the Prophets, our Sauiour Christ, and his Apostles, spake and did many things good and true which were not writtē in the scriptures: but came either to vsus, or to our ancetours onelyonly by tradition. As 2. Tim. 3. 20. it is saide, that Iannes and Iambres were the Magitians that withstood Moses: nowe in the books of the old testament we shall not finde them once named, and therefore it is like, that the Apostle had their names by tradition, or by some writings then extant amōg the Iewes. So Hebr. 12. 21. the author of the Epistle recordeth of Moses, that when he sawe a terrible sight in Mount Sinai, he saide, I tremble and am afraid: which wordes are not to be found in all the bookes of the old testament. In the Epistle of Iude mention is made, that the deuill stroue with Michaell the Archangel about the body of Moses: which point (as also the former) considering it is not to be found in holy writ, it seemes the Apostle had it by tradition from the Iewes. That the Prophet Isai was killed with a fullers clubbe is receiued for truth, but yet not recorded in Scripture: and so likewise that the virgine Marie liued and died a virgine. And in Ecclesiasticall writers many worthy sayings of the Apostles and other holy men are recorded, and receiued of vsus for truth, which neuertheles are not set downe in the bookes of the old or new Testament. And many things we hold for truth not writtē in the word, if they be not against the worde.
Conclus. III. We hold that the Church of God hath power to prescribe ordinances rules, or traditiōs, touching time & place of Gods worshippe, and touching order and comelines to be vsed in the same: and in this regard, Paul, 1. Cor. 11. 2. commendeth the Church of Corinth for keeping his traditions, and Act. 15. the Councell at Ierusalem decreed that the Churches of the Gentiles should abstaine from blood, and from things strangled. This decree is tearmed a tradition, and it was in force among them so long as the offence of the Iewes remained. And this kind of traditions whether made by generall Councels or particular Synods, we hauehave care to maintaine and obserue; these caueats being remembred: first that they prescribe nothing childish or absurd to be done: secondly that they be not imposed as any parts of Gods worship: thirdly, that they be seuered from superstition or opinion of merit: lastly that the Church of God be not burdened with the multitude of them. And thus much we hold touching Traditions.
The difference.
Papists teach, that beside the written word, there be certain vnwritten traditions, which must be beleeued as profitable and necessarie to saluation. And these they say are two fold; Apostolicall, namely such as were deliuered by the Apostles and not written; and Ecclesiasticall, which the Church decreeth as occasion is offered. We holde that the Scriptures are most perfect, containing in them all doctrines needfull to saluation, whether they concerne faith or manners: and therefore we acknowledge no such traditions beside the written word, which shall be necessarie to saluation; so as he which beleeueth them not, cannot be saued.
Our reasons.
Testimonie I. Deutr. 4. 2. Thou shalt not adde to the wordes that I command thee, nor take any thing there from: therefore the written word is sufficient for all doctrines pertaining to saluation. If it be said that this commandement is spoken as well of the vnwritten as of the written word, I answere: that Moses speaketh of the written word onelyonly: for these very words are a certen preface which he set before a long cōmentatie made of the written lawe, for this ende to make the people more attentiue, & obediēt.
Testimonie II. Isai 8. 20. To the lawe and to the testimonie. If they speake not according to this word, it is because there is no light in them. Here the Prophet teacheth what must be done in cases of difficultie. Men must not runne to the wizard or southsaier, but to the lawe and testimony, and here he commends the written word as sufficient to resolue all doubtes and scruples in conscience whatsoeuer.
Testimonie III. Iohn, 20. 31. These things were written that ye might beleeue that Iesus is the Christ, and in beleeuing might hauehave euerlasting life. Here is set downe the full ende of the Gospell, and of the whole written word: which is to bring men to faith and consequently to saluation: and therefore the whole scripture alone is suffient to this ende without traditions. If it be said, that this place must be vnderstood of Christs miracles onelyonly: I answere, that miracles without the doctrine of Christ and knowledge of his sufferings, can bring no man to life euerlasting, & therefore the place must be vnderstood of the doctrine of Christ and not of his miracles alone, as Paul teacheth, Gal. …. 1: 8. If we or an Angel from heauen preach vntounto you any thing BESIDE THAT which we hauehave preached, let him be accursed. And to this effect he blames them that taught but a diuers doctrine to that which he had taught, 1. Tim. 1. 3.
Testimonie IIII. 2. Tim. 3. 16, 17. The vvhole Scripture is giuen by inspiration of God and is profitable to teach, to improoue, to correct, and to instruct in righteousnes, that the man of God may be absolute, beeing made perfect vntounto eueryevery good vvorke. In these words be cōtained two arguments, to proue the sufficiencie of Scripture without vnwritten verities. The first: that which is profitable to these foure vses; namely, to teach all necessarie truth, to confute all errours, to correct faults in manners, and to instruct in righteousnes, that is, to informe all men in all good duties; that is sufficient to saluation. But Scripture serueth for all these vses: and therefore it is sufficient: and vnwritten traditions are superfluous. The secōd: that which can make the man of God, that is, Prophets, and Apostles, and the ministers of the word, perfect in all the duties of their callings: that same word is sufficient to make all other men perfect in all good workes. But Gods word is able to make the man of God perfect. Therefore it is sufficient to prescribe the true and perfect way to eternall life, without the helpe of vnwritten traditions.
V. The iudgement of the Church. Tertull. de resur. carnis.saith, Take from heretickes the opinions vvhichwhich they maintaine vvith the heathen, that they may defende their questions by SCRIPTVRE ALONE, and they cannot stande. Againe, We neede no curiositie after Christ Iesus, nor inquisition after the Gospell. When we beleeue it, we desire to BELEEVE NOTHING BESIDE: for this we first beleeue that there is NOTHING MORE which we may beleeue. Hierome on Matth. 23. writing of an opinion that Iohn Baptist was killed, because hee foretold the comming of Christ, saith thus: This, because it hath not authoritie from Scriptures, may as easily be contemned as approoued. In which wordes, there is a conclusion with a minor, and the maior is to be supplied by the rules of logick thus. That which hath not authoritie from Scriptures, may as easily be contemned as approoued: but this opinion is so: therefore. Beholde a notable argument against all vnwritten traditions. Augustine booke 2. c. 9. de doct. Christ. In those things which are plainely set downe in Scripture, are found ALL THOSE POINTES VVHICHWHICH CONTAINE FAITH AND MANNERS of liuing well. Vicentius Lirinen. saith, the Canon of the Scripture is perfect, and fully sufficient to it selfe FOR AL THINGS.
Beside these testimonies, other reasons there be that serue to prooue this point. I. The practise of Christ & his Apostles, who for the confirmation of the doctrine which they taught, vsed alwaies the testimony of Scripture, neither can it be prooued, that they euer confirmed any doctrine by tradition. Act. 26. 22. I continue vntounto this day, witnessing both to small and great, saying, NONE OTHER THINGS THEN THOSE which the Prophets and Moses did say should come. And by this we are giuen to vnderstand, that we must alwaies hauehave recourse to the written word, as being sufficient to instruct vsus in mattes of saluation. II. If the beleeuing of vnwritten traditions were necessarie to saluation, then we must as well beleeue the writings of the auncient Fathers as well as the writings of the Apostles, because Apostolicall traditions are not else where to be found but in their bookes. And we may not beleeue their sayings as the word of God, because they oftē erre being subiect to errour: and for this cause their authoritie, when they speake of traditions, may be suspected: and we may not alwaies beleeue them vponupon their word.
Obiections for Traditions.
First they alleadge, 2. Thess. 2. 15. where the Apostle biddes that Church keepe the ordinances which he taught them either by worde or letter. Hence they gather, that beside the written worde, there be vnwritten traditions, that are indeede necessarie to be kept and obeied. Ans. It is very likely, that this Epistle to the Thessalonians was the first that euer Paul writ to any Church, though in order it hauehave not the first place; and therefore at the time when this Epistle was penned, it might well fall out, that some things needefull to saluation were deliuered by word of mouth, not being as yet written by any Apostle. Yet the same things were afterward set downe in writing, either in the second epistle or in the epistles of Paul.
Obiect. II. That, Scripture is Scripture, is a point to be beleeued, but that is a tradition vnwritten; and therefore one tradition there is not written, that we are to beleeue. Answ. That the bookes of the old and new Testament are Scripture, it is to be gathered and beleeued not vponupon bare tradition, but from the very bookes themselues, on this manner. Let a man that is indued with the spirit of discerning, read the seuerall bookes, withall let him consider the professed author thereof which is God himselfe, and the matter therein contained, which is a most diuine and absolute truth full of pietie: the manner and forme of speach, which is full of maiestie in the simplicitie of words. The ende wherat they wholly aime, which is the honour and glorie of God alone, &c. and he shall be resolued that Scripture is Scripture, euen by the Scripture it selfe. Yea, and by this meanes he may discerne any part of Scripture, from the writings of men whatsoeuer. Thus then scripture proves it selfe to be scripture: and yet we dispise not the vniversall consent or tradition of the Church in this case: which though it doe not perswade the conscience, yet is it a notable inducement to mooue vsus to reverence, and regard the writings of the Prophets & Apostles. It will be said, where is it written that scripture is scripture? I answer, not in any one particular place or book of scripture, but in eueryevery line and page of the whole bible to him that can read with the spirit of discerning, & can discerne the voice of the true pastour, as the sheep of Christ can doe.
Obiect. III Some bookes of the canon of the scripture are lost, as the booke of the warres of God. Num. 21. 14. The booke of the iust. Iosua. 10, 13. the bookes of Cronicles of the kings of Israel and Iuda. 1. King. 14. 19. the books of certain prophets, Nathan, Gad, Iddo, Ahiah, and Semiah: and therefore the matter of these bookes must come to vsus by tradition. Ans. Though it be graunted that some bookes of Canonicall scripture be lost: yet the scripture still remaines sufficient because the matter of those bookes (so farforth as it was necessarie to saluation) is contained in these bookes of scripture that are now extant. Again, I take it to be a truth (though some thinke otherwise) that no part of the Canon is lost: for Paul saith, what soeuer things were written aforetime, vvere written for our learning, that vve through patience and comfort of the Scriptures, &c. Rom. 15. 4. Where he takes it for graunted, that the whole canon of holy Scripture was then extant. For if he had thought, that some books of scripture had beene lost, he would hauehave said: whatsoeuer was written and is now extant, was written for our learning and comfort. For bookes that are lost serue neither for learning nor comfort. Againe to hold that any▪ bookes of scripture should be lost, calls into question Gods prouidence, and the fidelity of the Church, who hath the bookes of God in keeping, and is therefore called the pillar and ground of truth. And touching the bookes before mentioned, I answere thus: The booke of the warres of God, Num. 21. 14. might be some short bill or narration of things done among the Israelites, which in the daies of Moses went from hand to hand. For sometime a booke in scripture, signifieth a roule or Catalogue, as the first chapter of Mathew, which containeth the genealogie of our Sauiour Christ, is called the booke of the generation of Iesus Christ. Againe, the booke of the iust, and the bookes of Chronicles, which are said to be lost, were but as the Chronicles of England are with vsus; euen politike recordes of the acts and euentes of things, in the kingdome of Iuda and Israel: out of which the Prophets gathered things necessarie to be knowne; and placed them in holy scripture. As for the bookes of Iddo, Ahiah, Semiah, Gad, and Nathan, they are contained in the bookes of the Kings and Chronicles, and in the bookes of Samuel, which were not written by him alone, but by sundry prophets, 1. Chr. 29. 29. as also was the booke of Iudges. As for the books of Salomon which are lost, they did not concerne religion and matters of saluation, but were concerning matters of philosophy and such like things.
Obiect. IV. Moses in Mount Sina, beside the written lawe, receiued from God a more secret doctrine, which he neuer writ, but deliuered by tradition or worde of mouth to the Prophets after him: and this the Iewes hauehave now set down in their Cabala. Ans. This indeede is the opinion of some of the Iewes, whome in effect and substance sundrie Papists follow: but we take it for no better then a Iewish dotage. For if Moses had known any secret doctrine beside the written law, he would neuer hauehave giuen this commandement of the said lawe, thou shalt not adde any thing thereto.
Obiect. V. Heb. 5. 12. Gods worde is of two sortes milke and strong me at. By milke we must vnderstand the word of God written wherein God speakes plainely to the capacitie of the rudest: but strong meate is vnwritten traditions, a doctrine not to be delivered vntounto all, but to those that growe to perfection. Ansvv. We must knowe, that one and the same word of God is milke and strong meate, in regard of the manner of handling and propounding of it. For beeing deliuered generally and plainely, to the capacity of the simplest, it is milke; but beeing handled particularly and largely, and so fitted for men of more vnderstanding, it is strong meate. As for example: the doctrine of the creation, of mans fall, and redemption by Christ, when it is taught ouerly and plainely, it is milke: but when the depth of the same is throughly opened, it is strong meate. And therefore it is a conceit of mans braine, to imagine that some vnwritten word is meant by strong meat.
Obiect. VI. Sundrie places of Scripture be doubtfull: and eueryevery religion hath his seuerall exposition of them, as the Papists hauehave theirs, and the Protestants theirs. Now then, seeing there can be but one truth, when question is of the interpretation of scripture, recourse must be had to the tradition of the Church, that the true sense may be determinedAug. de doct. Christ. l. 1. & 2. and the question ended. Ans. It is not so: but in doubtfull places Scripture it selfe is sufficient to declare his owne meaning; first by the analogie of faith, which is the summe of religiō gathered out of the clearest places of scripture: secondly, by the circumstances of the place and the nature and signification of the wordes; thirdly by conference of place with place. By these and like helpes contained in scripture, we may iudge which is the truest meaning of any place. Scripture it selfe is the text and the best glosse. And the scripture is falsly tearmed the matter of strife, it being not so of it selfe, but by the abuse of man.
And thus much for our dissent concerning traditions, wherein we must not be wauering but steadfast, because notwithstā ding our renouncing of popery; yet popish inclinations and dispositions be rise among vsus. Our common people maruelously affect humane traditions: yea mans nature is inclined more to be pleased with them, then with the word of God. The feast of the natiuitie of our Sauiour Christ, is onelyonly a custome and tradition of the Church, and yet men are commonly more carefull to keepe it then the Lordes day, the keeping whereof standes by the moral law. Positiue lawes are not sufficient to restraine vsus from buying & selling on the sabbath: yet within the twelue daies no man keepes market. Againe see the truth of this in our affection to the ministerie of the word: let the preacher alleadge Peter and Paul, the people count it but common stuffe, such as any man can bring: but let men come and alleadge Ambrose, Austine, and the rest of the fathers: oh, he is the man, he is alone for them. Againe, let any man be in danger any way, and straight he sendeth to the wise man or wizzard: Gods word is not sufficient to comfort and direct him. All this argues that poperie denied with the mouth, abides still in the heart: and therefore we must learne to reuerence the written word by ascribing vntounto it all manner of perfection.