Answer to a Jesuit in Ireland, Treatise · Section 1
OF TRADITIONS.
TO begin therefore with Traditions, which is your forlorne Hope that in the first place we are to set upon: this must I needes tell you before we begin, that you much mistake the matter, if you thinke that Traditions of all sorts promiscuously are struck at by our Religion. We willingly acknowledge, that the word of God which by some of the Apostles was set downe in writing, was both by themselves, and others of their fellow-labourers, delivered by word of mouth: and that the Church in succeeding ages was bound not only to preserve those sacred writings committed to her trust, but also to deliver unto her children vivâ voce the forme of wholsome words contayned therein. Traditions therefore of this nature, come not within the compasse of our controversie: the question being betwixt us de ipsâ doctrinâ traditâ, not de tradendi modo; touching the substance of the doctrine delivered, not of the maner of delivering it. Againe, it must be remembred that here wee speake of doctrine delivered as the word of God, that is, of points of religion revealed unto the Prophets and Apostles, for the perpetuall information of Gods people: not of rites and ceremonies, and other ordinances which are left to the disposition of the Church, and consequently be not of divine but of positive and humane right. Traditions therefore of this kinde likewise are not properly brought within the circuit of this question.
But that Traditions of men should be obtruded unto us for articles of Religion, and admitted for parts of Gods worship; or that any Traditions should be accepted for parcels of Gods word, beside the holy Scriptures, and such doctrines as are either expressely therein contayned, or by sound inference may be deduced from thence: I thinke wee have reason to gainsay. As long as for the first wee have this direct sentence from God himselfe; Matth. 15. In vaine doe they worship me, teaching for doctrines, the Commandements of men. And for the second, the expresse warrant of the Apostle, 2. Tim. 3. testifying of the holy Scriptures, not onelyonly that they are able to make us wise unto salvation (which they should not be able to doe, if they did not containe all things necessary to salvation) but also that by them the man of God (that is, x1. Tim. 6.11.the minister of Gods word, unto whom it appertaineth yAct. 20.27.to declare all the counsell of God) may be perfectly instructed to every good worke: which could not be, if the Scriptures did not containe all the counsell of God which was fit for him to learne, or if there were any other word of God which he were bound to teach, that should not be contained within the limits of the Booke of God.
Now whether herein we disagree from the doctrine generally received by the Fathers: we referre our selves to their owne sayings. For Rituall Traditions unwritten, and for doctrinall Traditions written indeed, but preserved also by the continual preaching of the Pastors of the Church successively; wee find no man a more earnest advocate then Tertullian. Yet hee, having to deale with Hermogenes the hereticke in a question concerning the faith, (whether all things at the beginning were made of nothing?) presseth him in this manner, with the argument ab authoritate negativé; for avoyding whereof, the Papists are driven to flie for succour to their unwritten verities. aAn autem de aliquâ subjacenti materiâ facta sint omnia, nusquam adhuc legi. Scriptum esse doceat Hermogenis officina. Si non est scriptum timeat Vae illud adjicientibus aut detrahentibus destinatum. Tertull. advers Hermogen. cap. 22.Whether all things vvere made of any subject matter, I have as yet read no where. Let those of Hermogenes his shop shew that it is written. If it be not written, let them feare that Woe which is allotted to such as adde or take away.
In the two Testaments, saith Origen, bIn quibus licèat omne verbum quod ad Deum pertinet requiri & discuti; atque ex ipsis omnem rerum scientiam capi. Si quid autem superfuerit quod non divina Scriptura decer…at, nullam aliam debere tertiam Scripturam ad authoritatem scientiae suscipi: sed igni tradamus quod superest, id est, Deo reservemus. Neque enim in proesenti vitâ Deus scire nos omnia voluit, Orig. in Levit. hom. 5.every word that appertayneth to God may be required and discussed; and all knowledge of things out of them may be understood. But if any thing doe remaine, which the holy Scripture doth not determine; no other third Scripture ought to be received for to authorize any knowledge: but that which remaineth we must commit to the fire, that is, we must reserve it to God. For in this present world God would not have us to know all things.
Hippolytus the Martyr, in his Homily against the Heresie of Noëtus. cVnus Deus est, quem non aliunde, fratres, agnoscimus, quàm ex sanctis Scripturis. Quemadmodum enim si quis vellet sapientiam hujus saeculi exercere, non aliter hoc cōsequi poterit, nisi dogmata Philosophorū legat: sic quicunque volumus pietatem in Deū exercere, non aliunde discemus, quàm ex Scripturis divinis. Quaecunque ergo sanctae Scripturae praedicant, sciamus; & quaecunque docent, cog… noscamus Hippolyt. tom. 3. Biblioth. Pat. pa. 20.21. edit. Colon.There is one God, whom wee doe not otherwise acknowledge (brethren) but out of the holy Scriptures. For as he that would professe the wisedome of this world, cannot otherwise attaine hereunto, unlesse hee reade the doctrine of the Philosophers: so whosoever of us will exercise pietie toward God, cannot learne this elsewhere, but out of the holy Scriptures. Whatsoever therefore the holy Scriptures doe preach, that let us know; and whatsoever they teach, that let us understand.
Athanasius, in his Oration against the Gentiles, toward the beginning: dforeign. Athanas.The holy Scriptures given by inspiration of God, are of themselves sufficient to the discoverie of truth.
S. Ambrose: eQuae in Scripturis sanctis non reperimus, ea quemadmodum usurpare possumus? Ambros. Offic. lib. 1. cap. 23.The things which vve finde not in the Scriptures, how can vve use them? And againe: fLego quia primus est, lego quia non est secundus▪ illi qui secundum aiunt, doceant lectione. Id in Virginis instit. cap. 11.I reade that he is the first, I reade that hee is not the second; they who say he is the second, let them shew it by reading.
It is well, gBene habet, ut iis quae sunt scripta contentus sis. Hilar. l. 3. de Trinit.saith S. Hilary, that thou art content vvith those things vvhichwhich be written. And in another place, hIn quantum ego nūc beatae religiosaeque voluntatis veré te Domine Constanti Imperator admiror, fidem tantùm secundùm ea quae scripta sunt desiderantem. Id. lib. 2. ad Constantium. Aug.he commendeth Constantius the Emperour, for desiring the faith to be ordered onelyonly according to those things that be vvritten.
S. Basil: iforeign. Basil. hom. 29. advers. calumniantes S. Trinitat.Beleeve those things vvhichwhich are written; the things which are not written seeke not. kforeign. Idem de Fide.It is a manifest falling from the faith, and an argument of arrogancy, either to reject any point of those things that are written, or to bring in any of those things that are not written. He teacheth further, lforeign. Idem, in Ethicis, Regul 26.that every word and action ought to be confirmed by the testimony of the holy Scripture, for confirmation of the faith of the good, and the confusion of the evill ▪ and that it is the propertie of a faithfull man, to bee fully perswaded of the truth of those things that are delivered in the holy Scripture, mforeign. Id. ibid. reg. 80. ca. 22.and not to dare eyther to reject or to adde any thing thereunto. For if whatsoever is not of faith be sinne, as the Apostle saith, and faith is by hearing, and hearing by the word of God: then vvhatsoever is without the holy Scripture, being not of faith, must needs be sinne. Thus farre S. Basil.
In like maner Gregory Nyssene, S. Basils brother, layeth this for a ground, nforeign. Gregor. Nyssen. Dialog. de Animâ & Resurrect. tom. 2. edit. Grae…olat. pag. 639.vvhichwhich no man should contradict; that in that onelyonly the truth must be acknowledged, wherein the seale of the Scripture testimony is to be seene. And accordingly in another booke (attributed also unto him) we finde this conclusion made: oCùm id nullo Scripturae testimonio suffultum sit, ut falsum improbabimus. lib. de Cognit Dei, citat. ab Euthymio in Panoplia, Tit. 8.Forasmuch as this is upholden vvith no testimony of the Scripture, as false vve will reject it.
Thus also S. Hierome disputeth against Helvidius· pVt haec quae scripta sunt non negamus; ita ea quae non sunt scripta renuimu…. Natum Deum esse de Virgine credimus, quia legimus: Mariam nupsisse post partum non credimus, quia non legimus. Hieron. advers. Helvid.As vvee denye not those things that are written; so vve refuse those things that are not vvritten. That God was borne of a Virgin we beleeve, because we reade it: that Mary did marry after shee was delivered, wee beleeve not, because wee reade it not.
In those things, qIn iis quae aperté in Scripturâ posita sunt, inveniuntur illa omnia quae continent fidem mores que vivendi. August. de doctrinâ Christian. li. 2. cap. 9.saith S. Augustine, vvhichwhich are layd downe plainly in the Scriptures, all those things are found which appertaine to faith and direction of life. And againe: rQuicquid inde audieritis, hoc vobis bene sapiat: quicquid extra est respuite, ne erretis in nebulâ. Id. in li. de Pastor. cap. 11.Whatsoever ye heare from the holy Scriptures, let that savour vvell unto you; whatsoever is without them, refuse, lest you wander in a cloud. And in another place: sOmnia quae praeteritis tēporibus erga humanū genus majores nostri gesta esse meminerunt, nobis que tradiderunt; omnia etiam quae nos videmus, & posteris tradimus, quae tamen pertinent ad veram religionem quaerendam & tenendā, divina scriptura non tacuit. Idem, ep 42.All those things which in times past our ancestors have mentioned to be done toward mankind, and have delivered unto us; all those things also which we see, and doe deliver unto our posteritie, so farre as they appertaine to the seeking and maintayning of true Religion, the holy Scripture hath not passed in silence.
The holy Scripture, tSufficit divina Scriptura ad faciendum eos qui in illâ educati sunt sapientes, & probatissimos, & suffientissimam habentes intelligentiam: Cyril. li. 7. cont Iulian.saith S. Cyrill of Alexandria, is sufficient to make them which are brought up in it wise, and most approved, and furnished with most sufficient understanding. And againe: uforeign. Cyril Glaphyrorū, in Gen. l. 2.That which the holy Scripture hath not said, by what meanes should wee receive, and account it among those things that be true?
Lastly, in the writings of Theodoret wee meete with these kinde of speeches. xforeign. Theod. dialog. 1. foreign.By the holy Scripture alone am I perswaded. yforeign. Id. dial. 2. foreign.I am not so bold, as to affirme any thing which the sacred Scripture passeth in silence. zforeign. Id. in Exod. quaest. 26. quod in Graecorum Catenâ in Pentateuchum, à Franc. Zephyro editâ, ita expositū legimus: Impudentis est, quod á Scripturâ reticetur, velle inquirere.It is an idle and a senselesse thing, to seeke those things that are passed in silence. aforeign. Theodoret. in Genesim. quaest. 45.Wee ought not to seeke those things which are passed in silence; but rest in the things that are written.
By the verdict of these twelve men, you may judge, what opinion was held in those ancient times of such Traditions as did crosse, either the verity or the perfection of the sacred Scripture: which are the Traditions we set our selves against. If now it be demanded, in what Popes dayes the contrarie doctrine was brought in among Christians: I answer, that if S. Peter were ever Pope, in his dayes it was, that some seducers first laboured to bring in Will-worship into the Church; against whom S. Paul opposing himselfe, Coloss. 2. counteth it a sufficient argument to condemne all such inventions, that they were the commandements and doctrines of men. Shortly after them, started up other Hereticks, who taught, that bQuia non possit ex his inveniri veritas ab his, qui nesciant Traditionem. Non enim per literas traditam illam, sed per vivam vocem: ob quam causam & Paulum dixisse; Sapientiam autem loquimur inter perfectos. Irenae. contr. hares. lib. 3. cap. 2.the truth could not be found out of the Scriptures by those to whom Tradition was unknowen. forasmuch as it was not delivered by writing, but by word of mouth: for which cause S. Paul also should say; Wee speake wisedome among them that be perfect.
The verie same Text doe the cBellarmin lib. 4. de Verbo Dei, cap. 8.Iesuites alledge, to prove the dignitie of manie mysteries to be such, that they require silence; and that it is unmeet they should bee opened in the Scriptures, which are read to the whole world, and therefore can onelyonly be learned by unwritten Traditions. Wherein they consider not, how they make so neare an approach unto the confines of some of the ancientest Heretickes, that they may well shake hands together. For howsoever some of them were so madde as to dDicentes, se non solum Presbyteris, sed etiam Apostolis existente… sapientiores, since…am invenisse veritatem. &c. Evenit itaque neque Scripturis jam neque Traditioni consentire eos. Iren. ut sup.say, that they were wiser then the Apostles themselves; and therefore made light account of the doctrine which they delivered unto the Church, either by writing or by word of mouth: yet all of them broake not forth into that open impietie; the same mysterie of iniquitie wrought in some of Antichrists fore-runners then, which is discovered in his ministers now. eConfitentur quidem nihil Apostolos ignorâsse, nec diversa inter se praedicâsse, sed non omnia illos volunt omnibus revelâsse: quaedam enim palam & universis, quaedam secretó & paucis demandâsse. quia & hoc verbo usus est Paulus ad Timotheum: O Timothee, depositum custodi. Et rursum: Bonum depositum custodi. Tertull. de praescript. advers. haeret. cap. 25.They confessed indeed (as witnesseth Tertullian) that the Apostles were ignorant of nothing, and differed not among themselves in their preaching: but they say, they revealed not all things unto all men; some things they delivered openly and to all, some things secretly and to a few. because that Paul useth this speech unto Timothy: O Timothy, keep that which is committed to thy trust. And againe; That good thing which was committed unto thee, keepe. Which verie Texts the fBellar. lib 4. de Verbo Dei, cap. 5.Iesuites likewise bring in, to prove, that there are some Traditions, which are not contayned in the Scripture.
In the dayes of S. Hierome also, this was wont to be the saying of Hereticks: gFilii sumus sapientium, qui ab initio doctrinam nobis Apostolicam tradiderunt. Hieron. lib 7. in Esa. ca. 19.We are the sonnes of the wise men, which from the beginning have delivered the doctrine of the Apostles unto us. But hSed & alia, quae absque auctoritate & testimoniis scripturarū, quasi traditione Apostolicâ spōte reperiūt at que cōfingūt, percutit gladius Dei. Id. in Agg…. c. 1.those things (saith that Father) which they of themselves finde out and faine to have received as it were by Tradition from the Apostles, without the authoritie and testimonies of the Scriptures, the sword of God doth smite. S. iChrysost. in Iohan 10. homil. 59. tom. 2. edit. Savil. pag. 799.Chrysostome in like maner giveth this for a marke of Antichrist, and of all spiritual theeves: that they come not in by the doore of the Scriptures. For the Scripture (saith hee) kforeign Ibid.like unto a sure doore, doth barre an entrance unto Hereticks, safeguarding us in all things that we will, and not suffering us to be deceived. Whereupon he concludeth, that lforeign. Ibid.who so useth not the Scriptures, but commeth in otherwise, that is, betaketh himselfe to another and an unlawfull way, he is a theefe.
How this mysterie of iniquitie wrought when Antichrist came unto his full growth, and what experiments his followers gave of their theevish entry in this kind, was well observed by the author of the book De unitate Ecclesiae (thought by some to be Waltram Bishop of Naumburg:) who speaking of the mQuale mysterium iniquitatis praetendunt plures Monachi in veste suâ, per quos fiunt, & facta sunt schismata atque haereses in Ecclesiâ: qui etiam á matre filios segregant, oves á pastore …ollicitant, Dei sacramenta disturbant: qui etiam Dei traditione contēptâ, alienas doctrinas appetunt, & magist…ria humanae institutionis inducunt Lib de unitat. Eccl…s. Tom. 1. Script. Germanic. á M. Fre…ero edit. pag 233.Monks that for the upholding of Pope Hildebrands faction, brought in schismes and heresies into the Church, noteth this specially of them; that despising the tradition of God, they desired other doctrines, and brought in maisteries of humane institution. Against whom hee alledgeth the authoritie of their owne S. Benedict, the father of the Monkes in the West; writing thus: nIdeoque nihil debet Abbas extra praeceptum Domini quod sit, aut docere, aut constituere, vel jubere: sed jussio ejus vel doctrina, ut fermentum divinae justitiae in discipulorum mentibus conspergatur. Benedict. in Regulâ.The Abbot ought to teach, or ordaine, or command nothing, which is without the precept of the Lord: but his commandement or instruction should be spred as the leaven of divine righteousnesse in the minds of his Disciples. Whereunto also hee might have added the testimonie of the two famous Fathers of Monasticall discipline in the East: S. Antony I meane, who taught his Schollers that oforeign. Athanas in Vitae Antonij. quod Evagrius Antioch…nu. presbyter redaidie: Ad omnem mandatorum disciplinam Scripturas posse sufficere.the Scriptures were sufficient for doctrine; and S. Basil, who unto the question, Whether it were expedient that novices should presently learne those things that are in the Scripture? returneth this answere: pforeign. Basil. in Reguiis br…viorib. op. 95.It is fit and necessarie, that every one should learne out of the holy Scripture that which is for his use; both for his full settlement in godlinesse, and that hee may not be accustomed unto humane traditions.
Marke here the difference betwixt the Monkes of Saint Basil, and Pope Hildebrands breeding. The Novices of the former were trayned in the Scriptures, to the end they might not be accustomed unto humane traditions: those of the latter, to the cleane contrarie intent, were kept back from the studie of the Scriptures, that they might be accustomed unto humane traditions. For this, by the foresaid author, is expressely noted of those Hildebrandine Monkes, that they qQui ne pueros quidem vel adolescentes permittunt in monasteriis habere studium salutaris scientiae: ut scilicet rude ingenium …utriatur siliquis daemoniorum, quae sunt consuetudines humanarum traditionum: ut ejusmodi spurcitiis assuefacti, non possint gustare quam suavis est Dominus. Lib. de Vnitat. Eccles. pag. 22….permitted not yong men in their Monasteries to studie this saving knowledge: to the end that their rude wit might be nourished with the huskes of divels, which are the customes of humane traditions; that being accustomed to such filth, they might not taste how sweet the Lord was. And even thus in the times following, from Monkes to Friars, and from them to secular Priests and Prelates, as it were by tradition from hand to hand, the like ungodly policie was continued, of keeping the common people from the knowledge of the Scriptures; as for other reasons, so likewise that by this meanes they might be drawne to humane traditions. Which was not onelyonly observed by rVerùm enimveró vereor, ne isti qui velint populum nihil attingere, non tam periculo commoveantur illorum quàm sui respectu: videlicèt ut ab istis solis, velut ab oraculis petantur omnia. Quid hâc de rescriptum est? hoc scriptum est Quem habet sensum, quod scriptum est? Sic intellige, sic senti, sic loquere. Atqui istuc est bubalum esse, non hominem. Fortassis movet & nonnullos, quoniam animadvertunt divinam scripturam parùm quadrare ad vitam suam. malunt eam antiquari, aut certé nesciri; ne quid hinc jaciatur in os. Et ad humanas traditiunculas populum avocant, quas ipsi ad suam commoditatem probé commenti sunt. E. asm in ena…rat. 1. Psalmi, edit. ann. 1515.Erasmus, before ever Luther stirred against the Pope: but openly in a maner confessed afterwards by a bitter adversarie of his, Petrus Sutor, a Carthusian Monke; who, among other inconveniences for which he would have the people debarred from reading the Scripture, alledgeth this also for one. sCùm multa palàm tradantur observanda, quae sacris in literis expressé non habentur: nónne idiotae haec animadvertentes facilè murmurabunt, conquerentes cur tantae sibi imponantur sarcinae, quibus & libertas Evangelica ita graviter elevatur? Nónne & facilè retrahentur ab observantiâ institutionum Ecclesiasticarum, quando …as in lege Christi animadverterint non contineri? Sutor de tralatione Bibliae cap. 22. fol. 96. ed…t. Paris. an. 1525.Whereas manie things are openly taught to be observed, which are not to be expressely had in the holy Scriptures: will not the simple people, observing these things, quickly murmure, and complaine that so great burdens should be imposed upon them, whereby the libertie of the Gospell is so greatly impaired? Will not they also easily be drawne away from the observation of the ordinances of the Church, when they shall observe that they are not contained in the Law of Christ?
Having thus therefore discovered unto these Deuterotae (for so S. tHieronym. lib. 2. Comment. in Esai. cap. 3. & lib. 9. in Esai. cap. 29.Hierome useth to style such Tradition-mongers) both their grandfathers, and their more immediat progenitors: I passe now forward unto the second point.