Run from Rome, Chapter 12
CHAP. XII.
That many Articles of the faith of the Church of Rome are falſe and erroneous.
VPonUpon the 43 propoſitions ſet downe out of the Councill of Trent in the former chapter, I thus argue to proue the faith of the Church of Rome erroneous.
The aforeſaid Articles or propoſitions are falſe and erroneous.
The aforeſaid Articles or propoſitions are articles of the faith of the Church of Rome.
Therefore ſome of the Articles or propoſitions of the faith of the Church of Rome are falſe and erroneous.
Touching theſe propoſitions, that they are articles of the ſaith of the Church of Rome, it is euident, becauſe we finde them in the Council of Trent, propounded to be beleeued of all Chriſtians. Are theſe all, will ſome man ſay, wherein we diſſent from them, and which we reiect as erroneous? No, there are many other and ſome of them of no ſmall moment. But I hold theſe onelyonly needfull to be debated: becauſe the other ſo depend vponupon theſe, that if theſe bee falſe, none of them can be true. For example, It is ſaid article 36. that there is a purgatory, if this cannot be proued, then it is falſe, that the Saints in Purgatery are holpen by the ſuffrages of the faithfull, or ſacrifice of the altar: which yet is deliuered as an article of faith in that decree. Againe, it is affirmed article 32. that Chriſt appointed his Apostles and their ſucceſſors to offer his body and blood vnderunder the ſignes of bread and wine. If there bee no ſuch commandement of our Sauiours, then 1 There is no Maſſe. 2 The vertue of the bloody ſacrifice is not applyed by the ſacrifice of the Maſſe. 3 The ſacrifice of the Maſſe is not truely propitiatory. All which are propounded for Articles of ſaith by the forenamed Councill, ſeſſ. 22. de ſacrificio Meſſae. I might ſay the like of many other points, but theſe may ſuffice.
It remaineth that I proue the propoſition, which muſt be done by handling the points ſeuerally: Firſt therefore I thus begin with the firſt.
The ſauing truth [or verity] taught by Chriſt and his Apoſtles Concil. Trid. Seſſ 4. decret. de Can. Script.is contained (ſaith the Councill) in written bookes [or in the Scriptures] or in vnwritten traditions.
In this propoſition or Article wee muſt vnderſtand, that the Scriptures and traditions are made diuers parts of that record, wherein the ſauing truth is contained: ſo that neither of theſe parts containeth all, but the one ſome, the other ſome, which appeareth plainly by the Council it ſelfe, where, deſcribing Traditions, it ſaith, that They are not writen, that They were receiued by word of mouth from the Apoſtles and were deliuered to them either by our Sauiour, or by his spirit, and hauehave beene ſo conueyed from hand to hand to the preſent Church. And indeed if this were not the Councils meaning, they ſaid nothing at all againſt vsus: who make no queſtion, but that the Chriſtiās, which liued preſently after the Apoſtles, did truely gather diuers points out of the Scriptures, which hauehave worthily beene receiued and maintained from time to time. Such for inſtances, were theſe points; that our Lord Ieſus is true God, that the holy Ghoſt is true God, that our Sauiour Chriſt conſiſteth of two diſtinct natures, that He is but one perſon, not two. Theſe points the Chriſtians rightly drew out of the Scriptures. For they bee not expreſſed there in ſo many words: and theſe were acknowledged to bee Articles of faith by the foure firſt generall Councils againſt Arius, Macedonius, Eutiches, and Neſtorius. Of this kind there are many traditions in the Church, and will daily be more, as it ſhall pleaſe God to bleſſe the labors of his ſeruants in the reading & vnderſtanding of the Scriptures. Of theſe we diſpute not, but onelyonly of ſuch, as are not compriſed in the Scriptures.
It would alſo bee obſerued, that the Councill ſaith not barely and ſimply truth, but ſauing truth: which, in all likelihood, was put into the decree, becauſe we grant that ſome things concerning rites and ceremonies, were deliuered by Bellar de verbo Dei non ſcripto l. 4 c 3. Sect Secundo diſſidemusour Lord or his Apoſtles, which are not recorded in the Scriptures, as Bellarmine confeſſeth.
Laſtly, whereas the Councill ſaith, the ſauing truth, taught by Chriſt and his Apoſtles, wee muſt inquire whether they meane vniuerſally and wholly whatſoeuer our Sauiour and his Apoſtles taught, not any one ſentence excepted; or onelyonly ſo much, as was intended for the perpetuall vſe of the Church: That it meaneth abſolutely all ſauing truth ſo taught, it may be probably gathered out of the very words of the Councill. For it ſaith, that The preaching of Chriſt and his Apoſtles is the fountaine of all ſauing truth; and by and by addeth, which truth is contained in written bookes and vnwritten traditions: which is all one, as if the Councill ſhould hauehave ſaid in plaine termes, All ſauing truth taught by Chriſt and his Apoſtles is contained in written books and vnwritten traditions.
Thus hauehave we the meaning of the Councill, now that it may appeare what is true in it, what falſe, I will draw it into ſeuerall propoſitions, namely theſe 3.
1 All ſauing truth taught by Chriſt and his Apostles, is recorded for future ages.
2 Some ſauing truth is contained in written bookes.
3 Some ſauing truth is comprehended in vnwritten traditions.
The two latter propoſitions, viz. the ſecond and third, are manifeſtly in t…at article of the Councell: the firſt of the three is neceſſarily implyed: For if ſome things taught by them remaine not to poſterity, then all ſauing truth ſo taught, is not to be found in the Scripture and tradition, becauſe ſome of it is not at all recorded. In the ſecond propoſition: that, Some truth taught by Christ and his Apoſtles is contained in the Scripture: wee wholly agree with them, and ſay farther in particular: that, All ſuch truths are containd therein, as the Lord appointed for the ſaluation of the Elect in all ages. And this is the meaning of our Diuines, when they ſay; that, All things neceſſary to ſaluation are comprehended in the Scriptures. Which is manifeſt by Dr. Reynolds: for, D. Reynolds proface to his ſixe concluſions, at concluſion firſt. D Whitaker de ſcript. q. 6. c. 6.ſaying; that, The Lord teacheth the Church all things neceſſary to ſaluation, he expoundeth neceſſary to ſaluation, thus; which lead the faithfull to ſaluation and life. And Dr. Whitaker, propounding our opinion of the ſame matter, in the ſame manner, interpreteth, neceſſary to ſaluation, in theſe words; by the way of life: ſignifying thereby; that, Thoſe things are neceſſary to ſaluation, which teach vsus the way to euerlaſting life. Reuerend B. Iewell ſpeakes to the ſame purpoſe; B. Iewells Apol. part.. 2. c. 9. diuiſ. 1.that, The Scriptures doe fully comprehend all things whatſoeuer bee needfull for our health: and that they be the very might and ſtrength of God to attaine to ſaluation.
Whereby it is manifeſt, that Bellarmine dealt falſly and De verbo Dei non ſcripte l. 4. l. 3. Sect. Controverſia.deceitfully when he propounded the queſtion. The controverſie (ſaith he) betwixt vsus and the Heretickes, is, that we ſay, The whole doctrine neceſſary to faith and manners is not contained in the Scriptures expreſly; and therefore beſides the written word of God, there is alſo an vnwritten word of God required; that is to ſay: Diuine and Apoſtolicall traditions. Wherefore I will leaue Bellarmine with his frauds, and debate the point as it is deliuered in the Councell of Trent.
For the firſt: that, All ſauing truth, taught by Chriſt and his Apoſtles, is recorded for future ages, Bellarmine bringeth no proofe: and yet he could not chooſe but ſee, that there is no neceſſity in the point it ſelfe, why we ſhould take it for true. For it might well be, that our Sauiour and his Apoſtles taught ſome things, which tended to the ſaluation of ſome particular men, not of all men, and therfore might be left vnrecorded without any loſſe, or damage, to the Church. Therefore we may iuſtly call for proofe of a point ſo vncertaine, that is made by Bellarmine a matter of faith.
The third propoſition at numb. 5. is; that, Some ſauing truth is comprehended in tradition. For the better vnderſtanding and cleering whereof, wee are firſt to learne, what vnwritten traditions are. Which the Councell of Trent teacheth vsus. Ʋnwritten traditions, are things endicted by our Concil. Trident. Seſſ. 4. decret. de canon ſcript.Sauiour, by word of mouth, or by the holy Ghoſt, and kept in the Church by continuall ſucceſſion. We may content our ſelues with this deſcription, without ſeeking any explication out of Bellarmine. or any other, becauſe Bellarmines definition, that, A tradition is a doctrine, not written by the firſt author thereof, is ſo far from making the meaning of the Councell of Trent plaine, that indeed, it doth rather more obſcure Bellarm. de verb. De…l 4. c. 2. Sect. Vocatur.it. The Councell ſetteth downe no diſtribution of traditions but this; that, ſome of them concerne faith ſome manners. But Bellarmine, wearieth himſelfe and his Reader, with a number of diſtrib…ions, which, as I ſaid of his deſcription, are of no vſe, but to darken the queſtion. Tradition being thus vnderſtood, I ſay, that third propoſition is falſe, and the contradictory thereof, true. No ſauing truth, taught by Chriſt or his Apoſtles is contained in vnwritten traditions: which may thus appeare: If no part of the Scripture refer vsus to tradition, for ſome part of Gods word, not contained in the ſaid Scriptures, then hauehave we no reaſon to ſeeke for any part thereof in tradition. For the Scriptures doe ſend vsus to the ſcriptures for the knowledge of ſauing truth, Ioh. 5. 39. Search the Scriptures, for in them ye thinke to hauehave eternall life. And the Apoſtle Paul, 2 Tim. 3. 15. ſaith: that, The 2 Tim. 3. 15.Scripture is able to make vsus wiſe to ſaluatiō. And wold not the ſcripture, trow we, hauehave ſent vsus to tradition for ſupply of that which was wanting in it, if there had beene any ſupply to be had therein? For, it was as eaſie and as orderly for the Scripture to referre vsus to tradition, as to it ſelfe: and as well beſeeming the wiſdome and prouidence of God, to hauehave ſent vsus to both parts of his word by the Scriptures, as to the one of them: yea, it was a great deale more needfull, For no man could doubt, but he was to hauehave recourſe to the Scriptures, becauſe they were knowne to be the word of God. But who could hauehave imagined that the Lord God, teaching vsus ſo plentifully in the Scriptures, would leaue out ſome part of the ſauing truth, and not ſo much as giuegive vsus any inkling thereof, nor direct vsus where we might finde it.
But they tell vsus, the Scripture doth put vsus ouer for ſome of the diuine truth, to vnwritten traditions. Let vsus ſee and examine the places that are brought to this purpoſe by Bellarmine: Bellarm. de verb. Dei non ſcripto l. 4. c. 5. Sect. Ac primum.who made choiſe of the beſt places, that had beene, or could be alledged in this matter. The firſt wherof is thus to be concluded.
Thoſe things which our Sauiour ſpake of, Ioh. 16. 12. and Ioh. 16. 12. and 21. 25.21. 25. Act. 1. 3. are comprehended in tradition. For they are not written: and it is not credible, that the Apoſtles which heard them did not deliuer them to the Church. Surely they were neither ſo enuious that they would not, nor ſo forgetfull that they could not.
But thoſe things which he ſpake in thoſe places, were ſauing truths.
Therefore ſome ſauing truths, taught by Chriſt, or his Apoſtles, are contained in tradition.
Ere I anſwer to this argument particularly, I muſt note in general, that eueryevery propoſition of eueryevery argument brought in this queſtion muſt be certainly and euidently true, becauſe the point concluded is an article of faith, which muſt be either expreſly ſet downe by the holy Ghoſt, or collected from the word of God, by manifeſt and neceſſary conſequence. Therefore if we finde any propoſition in any argument, that is not in ſuch ſort true, the concluſion cannot be an Article of faith, becauſe of thoſe premiſes: but is only at the moſt probable, as they are.
Particularly I ſay of this argument, that no Article of faith can bee concluded by it, becauſe the propoſition or Maior, with the proofe of it, are at the moſt but probable, as the examining of the reaſon will ſhew.
Either our Sauiors ſpeeches the…e mentioned are contained in tradition, or elſe they remaine not at all to poſterity.
But they remaine to poſterity: for the Apoſtles did not omit the recording of them, ſince they were neither enuious nor forgetfull.
Therefore our Sauiours ſpeeches there mentioned are contained in tradition.
Firſt, this argument preſumeth that whatſoeuer our Sauiour ſpake, was ſome way or other committed to poſterity. And this was the firſt propoſition in this doctrine of the Council, & denied by vsus, n. 5. & 7. therfore Bellar. doth but play the ſophiſter by begging the queſtion, & proueth nothing. Secondly, I anſwer, that if I ſhould grant him that he beggeth, yet his p…opoſition would be falſe. For the diſiunction is nought. What if I ſay, thoſe ſpeeches of our Sauiour neither periſhed, nor remaine in tradition, but are recorded in ſome part of the Apoſtles writings in the new Teſtimē …. For ſince our Sauior promiſed Ioh. 16. 13. to ſend them his spirit which ſhould lead them into all truth, and Ioh. 14. 26 bring to their remembrance all things, which he had told thē. and performed what he promiſed, Acts 2. 3. It is more then likely, that they did cōmend the things to poſterity, which he cauſed thē to remember: for why elſe were they brought to their remembrance? But wee find no other courſe, that eu…r they tooke to deliuer the Goſpell to poſterity, but writing. Why then ſhould theſe points be kept vnwritten? Su…ely they are neither greater myſteries, nor ſmaller matters, then ſome that are written.
The propoſition then is either falſe or doubtfull, and the aſſumption little better. For how can Bellarmine tell whether thoſe matters be recorded in any of the Apoſtles writings or no, vnleſſe he know what they were, as he will not for very ſhame ſay he doth.
But If we doubt of it, he would make vsus beleeue wee accuſe the Apoſtles of envie or negligence. God forbid. We will grant him any thing almoſt, rather then lay ſuch an imputation upon thoſe glorious inſtruments of our ſalvation. We hauehave a better way to anſwer then ſo, namely, that Bellarmine commeth ſhort of his reckonig, either of negligence or enuy. What needeth that? It may well be, that they did not record every one of our Saviour ſpeeches, becauſe they had no commiſſion to leaue them on record: and they were to doe according to their comiſſion; being to deliver the word of God, as they were inſpired by the holy Ghoſt, not to ſet downe every thing they could remember, as men doe that follow their owne naturall diſcretion.
Neither can Bellarmine any way make good the aſſumption of the principall Syllogiſme negatiue, that Thoſe things, which our Lord ſpake of in thoſe places, were ſaving truths, except he can certainely tell, what they were.