Run from Rome, Chapter 13
CHAP. XIII.
Of Bellarmines ſecond and third Arguments to proue vnwritten traditions.
BEllarmines ſecond argument in the place aboue named, muſt be thus ordered.a Bellar. de verbo Dei non ſcript. lib. 4. cap. 5. ſect. Secundum teſt…. mon…im.
The ordinances which the Apoſtle ſpeaketh of, 1. Cor. 11. 2, are not written; for they concerne the manner of praying and receiuing the Sacraments: and theſe we find not written any where.
The ordinances which the Apoſtle there ſpeaketh of, are ſauing truths; for he commendeth the Corinthians for keeping them.
Therefore ſome ſauing truths are contained in vnwritten tradition.
The propoſition taketh it for granted, that whatſoeuer the Apoſtles taught, is committed to poſteritie. But this we denie: as I ſhewed cap. 12. n. 7. How then ſhall this argument proue, that the concluſion is an article of faith?
Well, admit it were true: yet is, the propoſition vncertaine, as the proofe ſheweth; For out of doubt, it is no… manifeſt of it ſelfe. The proofe lieth thus.
Whatſoeuer was deliuered to the Apoſtles, and is not found written any where, that is kept in vnwritten tradition.
The ordinances the Apoſtle ſpeaketh of, were deliuered by him, and are not found written any where.
Therefore the ordinances the Apoſtle ſpeaketh of, are kept in vnwritten tradition.
The propoſition of this Syllogiſme is vntrue. For although it be not found, yet it may be written: diuers things are contained in the Scriptures, which are not knowne to be there contained, but may in time be manifeſted: as I ſignified cap. 11. n. 2.
Now concerning the principall aſſumption n. 1. The ordinances which &c. I anſwer, that it is neither cleere in it ſelfe, nor proued by Bellarmine. For eueryevery precept of the Apoſtle, the keeping whereof deſerueth commendation: it is not therefore a ſauing truth. Obedience to any commandement, or aduiſe of an Apoſtle touching but a rite or ceremony: yea the ſmalleſt matter that can be imagined, though it be no ſauing truth, deſerueth due cōmendation: and Bellermin hath nothing elſe in this diſputation that may be applied to the proofe of that point.
But ſay we grant Bellarmine, that the precepts ſignified verſe. 2. are ſauing truths. (as we may doe with great likely hood, vnderſtanding thereby the doctrine deliuered in the former part of the Epiſtle to that 11. Chapter.) What will it auaile him, ſeeing the aſſumption then will conuince the propoſition of falſehood, becauſe the precept is there written? Therefore this ſecond argument is to as ſmall purpoſe, as the former. I come to the third argument in the ſame place.
Thoſe things which the Apoſtle diſpoſed, 1. Cor. 11. 34. Bellar. de verbo Dei non ſcripto. lib. 4. cap. 5. ſect. alteram quaſtio…em.are contained in tradition; for we find them not written any where.
But the things he there diſpoſed were ſauing truth.
Therefore ſome ſauing truth is contained in tradition.
Both the faults of the former propoſition are in this alſo; firſt, that he taketh it for granted, that whatſoeuer the Apoſtles taught is recorded: which we alwaies denie. Secondly, that he ſaith confidently, theſe things are not written, and yet knowes not what they are: ſo that he may find them, and not know of it.
Let vsus paſſe by the propoſition: yet will Bellarmine come ſhort of his concluſion, becauſe the aſſumption is full of doubt; for how will he be able to proue that the things diſpoſed by the Apoſtle, were ſauing truth. He confeſſeth that ſome of them were matters belonging to rits & ceremonies: but he telleh vsus, with all that Catholiks worthily thinke that he deliuered alſo ſome greater matters, concerning the ordination of Miniſters, the ſacrifice of the Alter, and the matter and forme of other Sacraments: and hee addeth, that The hereticks cannot diſproue them.
That we may the better iudge of theſe worthy thoughts of Bellarmins Catholickes: we will ſet his reaſon in frame.
Whatſoeuer Catholickes worthily thinke, and hereticks cannot diſproue, that is to be holder. for true.
But that the Apoſtles diſpoſed of thoſe weightie matters Catholickes worthily thinke, and the hereticks cannot diſproue.
Therefore that the Apoſtles diſpoſed of thoſe weightie matters, it is to be holden for truth.
A ſtout argument, and well worthy ſuch Catholickes who ſeeth not the abſurditie of the maior? Truth is not to be meaſured by their affirmation or conceite, and our vnableneſſe to diſproue, but by the adaequation or full agreement of the thing,, and our apprehenſion of it. For a man then onelyonly ſpeaketh the truth of a thing, when hee ſpeaketh as the thing is indeede.
But the aſſumption preſumeth we cannot diſproue it. That were hard. Why ſhould not our ſaying, we thinke he did not meane thoſe matters, be as good a diſproofe of it, as their ſaying you thinke he did, is a proofe? Such anſwers are good enough for ſuch arguments. But ſurely me thinketh, we may bring ſome likelyhood of reaſon for our opinion. For who would imagine that the Apoſtle would ſpend ſo many lines as he doth in this chapter, about matters of ſo ſmall importance, as long haire, and bare heads, which were not for the perpetuall practiſe of the Church, as experience ſheweth: and put off matters of ſo great weight till his comming to them, which might hauehave been neuer.
And that they may not ſay, we conjecture this without any likelihood; as Bellarmins Catholiks worthily doe, let them heare what Chryſoſtome ſaith upon the place. He Chryſoſt. Homil. 28. ad 1. Cor. 11.meaneth either ſome other things, or the ſame that he hath mentioned. For ſeeing it was likely that they would bring other caſes and he could not redreſſe althings by letters: Let thoſe things (ſaith he) that I hauehave admoniſhed you of be obſerued; and if any other thing need redreſſe, let is be referred till my comming. He ſpeaketh (as I ſaid) either of the ſame thing, or ſome matter not greatly urgent.
He ſpeaketh (ſaith Theophilact) of ſome other faults of Theophilact. ad 1. Cor. 11.theirs, which had need of correcting, or of ſome which he had mentioned. It is likely (ſaith he) that ſome men are praparing to defend themſelues againſt that which I hauehave ſaid, but in the meane time let thom obſerue that I hauehave charged them to keepe, ad 1. Cor 11.
When he had written of thoſe things that were more neceſſary, he reſerueth the reſt, for his praeſence with them.
The Interlinear gloſſe expoundeth it thus: Other things concerning the Sacrament I will order when I come; but you might not be without direction for thoſe things that I hauehave deliuered. ad 1. Cor. 11.
Other things (ſaith Lombard) which perteine to order in the ſame Sacrament. I will order when I come. ad 1. Cor. 11. Other things which are not of ſo great danger, I will order …reſence. Thomas ad 1. Cor. 11.