A Learned Treatise of Traditions, Treatise · Chapter 1 – Chapter 2
CHAP. 1. Concerning the nature of this Controverſie.
OVr Adverſaries were accuſtomed a great while to diſpute by way of Scripture; but at length perceiving themſelues weake in the cauſe, and being much diſquieted that the Scripture doth locke them vp into ſo narrow a roome, they ſpurne againſt it, labouring to make it appeare doubtfull, and without authoritie. By this meanes our Controverſies change their nature; for inſtead of diſputing by ground of Scripture, we are now led backe to diſpute of the Scripture it ſelfe, and to defend the Authoritie and Perfection of it. This is now the field wherein our Adverſaries doe ſport, and diſplay the mettall of their conceits. They accuſe the Scripture of imperfection and inſufficiencie, of obſcuritie and vncapableneſſe to determine any difference, calling it a dumbe and imperfect rule, a noſe of wax, a rocke of ſcandall, a ſcabbard, that receiveth as well a leaden, as a ſteele blade. And though Church of Rome bee partie in the cauſe, yet will it bee Iudge ſupreame, and infallible. If the Church bee Iudge, ſhee of Rome will bee Iudge, and will hauehave it appertaine to her to preſcribe her taske vntounto her ſelfe, and to bee ſoveraigne Iudge of her owne proper dutie. Our Adverſaries make the Church of Rome the Iudge infallible of her owne proper infallibilitie, and that ſhee ſhall bee ſoveraigne Iudge of the interpretation of the ſame Lawes, wherby God doth judge her ſinnes. They ſticke not to ſay, that the Church of Rome is no way ſubject to the Scripture, that is to ſay, to God ſpeaking by his Prophets and Apoſtles. So on the other ſide they maintaine, that the Scripture is ſubject to the Church of Rome, and ought to be regulated by the Faith of that Church. They avow that to bee the ſingular and onelyonly Church which giueth authoritie to the Scripture, and will hauehave the Scripture inferiour to the Church in Dignity, in Stability, in Certainty, in Antiquitie, and in Amplitude: Yea, ſo farre they proceed, that the Pope may adde to the Creed, diſpenſe contrary to the Apoſtles, alter that which God hath ordained in the holy Scriptures, and diſpoſe of his Commandements. They hold, that the ſacred Scripture bee therefore entertained and received amongſt men, becauſe the Pope doth approoue and ordaine it ſo to be: as if the Pope were more to be credited then God, ſpeaking in his holy Scriptures; or that he were no whit ſubject to the Law of God conta…ned in the Scripture.
In all this controverſie betweene the Scripture and the Church, concerning the preheminence, by this word Church, our adverſaries alwayes underſtand the Romiſh, although there be many other more ancient and more pure; namely, the Greeke, the Syrian, the Affrican, &c. and by the Romiſh church they underſtand the Pope alone, in whom reſideth the ſoveraigne authori…ie, & who judgeth all …hings without poſſibility to erre; yea, then eſpecially when hee judgeth alone motu proprio, of his owne meere motion, and ſpeaking in the Chayre Apoſtolique; and when it is his pleaſure to joyne unto him ſome Prelates for his aſſiſtance in Decreeing, hee reinveſteth them with infallible knowledge and vnderſtanding, yea in the poynts which he himſelfe underſtandeth not.
Whoſoeuer will heere open his eyes, and not forbid himſelfe the uſe of reaſon, ſhall eaſily perceiue, that Satan by this proceeding indeavoureth ſlily to bring in Atheiſme, and to vndermine the foundations of Chriſtian Religion For by this meanes the Chriſtian Faith is not founded vponupon the Word of God contained in the holy Scriptures, but vponupon humane and uncertaine evidence, yea the moſt uncertaine that can bee conceived; they juſtifying the authoritie of the Church of Rome to be onelyonly eſtabliſhed vponupon the teſtimony of the Romiſh Church, making her Iudge, witneſſe, and party in the ſame cauſe, and endeavouring to make men beleeue, that the Church of Rome hath more authoritie then the Scriptures, for ſhe her ſelfe doth ſay it.
If it be ſo, that the authoritie of the Scripture bee grounded vponupon the authoritie of the Church of Rome, why doe they alledge unto us paſſages of Scripture to ſupport the authoritie of the Church of Rome?
And when inſtead of directing the Faith of a Chriſtian by the Word of God, ſpeaking in the Scriptures, they ſend him to the Church, the ſimple people are perplexed and hindred from chooſing the beſt Church amongſt many contrary. How ſhall they chooſe? Church from the falſe? ſhall they know it in examining her doctrine by the Scripture? that may not be; for the Scripture is a Booke that the people are not permitted to reade: and our adverſaries affirme, that the Church is not ſubject or bound to the Scripture, and that the Church may change the ſame which God commaunded in the Scripture.
Shall they diſcerne the true Church by antiquity and ſucceſſion? nor that; for the Syrian and Greeke Churches (contrary to the Romiſh) are more ancient then that of Rome, deriving their ſucceſſion from the Apoſtles; and punctually to judge in this ſucceſſion and antiquitie, infinite Hiſtories both Greeke and Latine ought to be read, wherein the people vnderſtand little or nothing: And amongſt the Clergie it ſelfe, ſcarce one of an hundred is found, that hath but ordinary or competent knowledge therein. Hee that but entreth into the view thereof, ſhall diſcouer the ſeat of the Romane Pontifies defiled with hereſies and enormous crimes, yea mangled and rent with Schiſmes that are decided by ſtroke of ſword; and according to the power of Emperours and Kings doeth the ſcale weigh downe.
Shall they hauehave reſpect to the generalitie and multitude? no, Ieſus Chriſt calleth his Church a little flocke, Luke 12. 32. and ſignifieth vntounto vsus, that the multitude and broad way leade to perdition, Math 7. 13, 14.
Shal they giuegive heed to miracles? no, the Apoſtle hath foretold us, that the ſonne of perdition, who is Antichriſt, ſhall come with ſignes and miracles, 2. Theſſ. 2. 9. And Ieſus Chriſt admoniſheth vsus, that falſe prophets ſhall ariſe, and ſhall make ſignes & wonders to ſeduce, Math. 24. 24. Now ſeeing that ſo many falſe miracles are wrought, and the moſt predominant Courts of Iuſtice hauehave made many Decrees againſt the workers of them, how and by what markes ſhall the poore people diſtinguiſh the true miracles from the falſe, ſeeing there is no knowledge of the true doctrien declaring Gods will that we ſhould diſcerne the miracles? Deut. 13. v. 1, 2, & 3. Briefly, it is certaine, that the Scriptures authoritie being no more the foundation and direction of the beleeuers faith, all Religion vaniſheth, and turneth into ſmoke, and there remaines nothing but to beleeue at adventure, to follow the generalitie, and like blind men to lay hands on him that marcheth next before vsus.
It is anſwered, that in this perplexitie the people are to follow their Doctors and Paſtors, for they are the men that vndertake with God for the people. What? muſt eueryevery man beleeue the Paſtors of his owne countrey? muſt they follow the Church wherein they are borne? ſhall man owe his Religion to his birth, or the cuſtome of his countrey, or the ſucceſſe of affaires? If it bee anſwered, that by the Paſtors and Doctors, thoſe of the Church of Rome are to be vnderſtood, therein lies the poynt of difficultie. For the queſtion is, if thoſe Doctors bee ſound and good, teachign the true way of health, conformably to the Word of God, which they conceale from the people, in denying them to reade the holy Scriptures; then are the people bound to beleeue, that theſe are good Doctors, before they know the good doctrine; and that this church is the true church, before they know or apprehend the truth. They are alſo bound to beleeue what the church of Rome beleeveth, not knowing what that Church ought to beleeue. But if it be their tenent, that every particular perſon bee aſſiſted with the Spirit of God, to bee able to diſcerne the true Church; why hold they not that hee bee aſſiſted with the ſame ſpirit to diſcerne the true doctrine, and to examine it by the holy ſcriptures, ſeeing that the true Church cannot bee diſtinguiſhed but by the true doctrine? for the true faith is firſt to be knowne before the true faithfull can be diſtinguiſhed; and the true rule is to be well vnderſtood, before thoſe that follow it can be knowne. Chriſt muſt firſt be knowne, before there is poſſibility of knowing undoubtedly, what Church is truely his flocke.
Adde likewiſe heereunto, that the faith of the Romiſh Doctors dependeth entirely upon the Popes faith; nevertheleſſe they (for the greateſt part) doe beleeue that the Pope may erre; and the Popes themſelues doe confeſſe the ſame, as wee hauehave elſewhere prooved. Yea, their errors are condemned by thoſe Councels, which the Church of Rome did allow. And it is hard to beleeue that he cannot erre, who boaſteth of his authority and power, to change that which God hath ordained, & to diſpenſe with his commandements.
Add moreover, that the greateſt …atterers of the Popes, that hauehave written their hiſtories and liues, doe lament the corruption of that ſeat, and complaine of the traffique it exerciſeth, and of the infamous …ving of many Popes, and their intolerable pride: for what doth the Pope? hee is advanced ſo far as to call himſelfe God, and the divine Maieſtie, to cauſe himſelfe to bee adored, to reach forth to Emperours a pantable to be kiſſed, to diſpoſe the crownes and liues of Kings, and to releaſe ſoules out of Purgatory: inſomuch as from a poore Biſhip of a citie, who in the Primitiue time appeared not but in the martyrdomes, is by degrees become a great Monarch of the earth, that ſurpaſſeth in riches and treaſure the greateſt Kings of the world.
Theſe things conſidered may we fix in our minds a juſt cauſe to ſuppoſe, that the Pope is the ſame man that the Scripture hath foretold to come into the world, to *2 Theſſ 2. 7 & 8. Apoeſ 13. 11 2. Theſſ. 2. …. 4. & 9. Apocal. 17. 3. 4. 9. 18. Apocal. 17. 2. Apocal. 13. 15.lift himſelfe up into the shrone of Roman Emperours, ſtile himſelfe God, vaunt of ſignes and miracles; he that ſhould be… cloathed in ſcarlet, ſhould poſſeſſe his ſeat in a towne of ſeven mountaines, (which is Romes deſcription), ſhould ſeduce Kings, wage war againſt the Church, and vanquiſh it, and all this vnderunder the name of Christian, aſſuming to himſelfe the title and authoritie of Ieſus Chriſt. For ſo ſaith the Spirit of God in the 13 of the Apocalipſe: Hee ſhall hauehave the hornes of a Lambe, but ſhall ſpeake like a dragon. Theſe things having beene foretold aboue fifteene hundred yeares paſt, no man ſince that time hath ſo ſwelled himſelfe to ſo high a pitch, as to hauehave theſe recived things appropriated vntounto him, but the Pope of Rome. Is it by chance or adventure, that ſuch pre…ogatiues hauehave met in one man? Surely theſe conſiderations are ſufficient to cauſe a ſuſpition in …s, that this is the man who ſhould hauehave more authoritie then the Scripture, that would hauehave himſelfe beleeved, when hee ſaith that the Scripture is ſubject vntounto him, and that he hath power to change it, that is to ſay, to contradict it. For no man can extoll himſelfe aboue the Scripture, vnleſſe it bee meerely to impugne it.
Now though man fearing God, and touched with the zeale of his houſe, cannot ſee the Scriptures, (that are divinely inſpired) to bee ſo injuriouſly deſpighted, without extreme horrour and griefe; and though it bee a very prodigie or wonder of men, that call themſelues Chriſtians, but ſo powre out their hearts in invectiues againſt the Scripture, (whereof neither Porphyry, nor Lucian, nor the moſt capitall enemies of the Chriſtian name were ever adviſed): yet to us is it a ſubject of joy, and no little conſolation in the midſt of reproaches caſt upon us, to be imployed to ſpeake in Gods behalfe, and to defend the honour of his word, againſt men perverſly ingenious to defame it. For it is better to ſuffer for him, then to triumph without him. There is not a more honourable blemiſh, nor more honeſt diſgrace, then to bee defamed, and oppreſſed for his name.
True it is, that the ſtaine and diſreputation exceed our ſtrength, and it is no eaſie matter to ſpeake worthily of the condigne honour belonging to holy Scripture, and with imperfect mindes to defend her perfection, it were in ſome ſort to light the day with a candle, and to demonſtrate the Sanne with the finger, as to endeavour to arriue at the bright evidence of the Scripture: for at all times all that wee can performe is leſſe cleare then her perfection. I hold it therefore expedient to publiſh to the light the ſcandalls and accuſations which our adverſaries doe raiſe againſt the Scripture, and to ſhew how God hath ſtrucken them with the ſpirit of amazement: as alſo to compare the wickednes and vanitie of the Romiſh Traditions, with the perfection and ſanctitie of the holy Scripture. And wee hope that in this ſo holy and juſt quarrell God will aſſiſt vsus, and that he will vouchſafe vsus the grace to maintaine the honour of his Word, by ſuch meanes as are moſt agreeable to his Word: and that he who hath confounded the tongues of the builders of Babel, will confound the thoughts and ſpirits of thoſe that labor daily to rebuild it.
In my three former Treatiſes, entituled, The Iudge of Controverſies, I hauehave defended the authoritie of the Scripture, and ſhewen, that our adverſaries in this cauſe hauehave not onelyonly the Scripture contradicting them, but alſo themſelues, common ſenſe, antiquitie, and experience; and that they are not onelyonly at variance among themſelues, but every one particularly thwarteth himſelfe. It remaines now to ſpeak of the perfection of the Scripture, and to ſhew that our Adverſaries wrongfully find fault therein, and moſt injuriouſly accuſe it of inſufficiencie.
Theſe two Queſtions, the one touching the authority of the Scripture, the other as concerning her perfection, are linked together inſeparably. Theſe two properties of Scripture reciprocally embrace one the other, and afford to themſelues mutuall ſuccour. For the Scripture it ſelfe by her authoritie maintaineth her ſufficiencie, and her ſufficiencie giveth her authoritie. And whoſoeuer withſtandeth the authoritie of the Scripture, fighteth alſo againſt her perfection: for if the Scripture be ſoveraigne Iudge, it is deficient in nothing to judge well And it is certaine that ſhee cannot bee Iudge of poynts whereof ſhee ſpeaketh not. If ſhee bee wanting in any thing, ſome ſuperiour authoritie muſt ſupply her default. And if our Adverſaries hauehave reaſon to ſay that the Church of Rome is the rule of Scripture, for a certaine it is of that Church wherein we ought to learne, whether there bee any imperfection in the Scripture: but the deciſion of the queſtion touching the Scriptures authoritie, levelleth the way for us to the queſtion concerning her perfection: which ſhall bee (if God permit) this laſt Treatiſe, wherein wee defend the abſolute perfection of the Scripture, againſt the Appendixes and Additions of the Romiſh Church, which men call Traditions; yea againſt men that with a depraved ſubtiltie ſearch and hunt after defects in Scripture: like vntounto Holland ſpectacles, that diſcover ſpots and ſtaines in the ſhining ſunne.
When we compare the Romiſh Traditions with the doctrine of holy Scripture, they will be found not onelyonly infinitely beneath the ſanctitie and excellencie of the Scriptures, and as coales mingled amongſt Diamonds: but alſo contrary to them, and meere inſurrections againſt Gods commandements, vnderunder colour of addition. It will bee found, that theſe Traditions, which they deriue and make to deſcend from the Apoſtles, are forged de novo, and reſemble the Gibeonites who being very neere, ſpake as if they were come from farre. It will appeare, that theſe Traditions which men exalt in generall, when they come to a particular ſcanning, they are but a frivolous bundle of human Inventions, contrived for gaine, and of malicious deceits, to ſubdue the people under the Eccleſiaſtiques, and to retaine them in blind ignorance.
CHAP. II. Of the word Tradition.
IT will be neceſſary to expound the word before wee ſpeake of the matter. This word Tradition ſignifieth a doctrine giuen by ſucceſſion from hand to hand. From whence we conclude, that the holy Scripture, the Law of God, and the Goſpell are Traditions. The Apoſtle St. Paul, in his firſt chapterforeign to the Galat. v. 14. affirmeth himſelfe to be exceedingly zealous of the Traditions of his Fathers; calling ſo the Law of Moſes, whereof he had been very zealous, or at leaſt comprehending it in theſe Traditions. The ſame Apoſtle in the ſecond to the Theſſal. chap 2. v. 15. exhorteth them to preſerue the Traditions which they had learned either from his mouth or by his Epiſtle, calling the doctrine which he had written unto them a Traditon. And in the 15 chap. to the Corinth. the I.*foreign Siergo aut Evangelio praecipitur, aut in Apoſtolorum epiſtolis aut actibus continetur, &c. obſervetur divina haec & ſancta traditio. I have given you by tradition, (for ſo is the Greeke word) that Ieſus Chriſt is dead for our ſinnes, according to the Scriptures. He then calleth Tradition that which is in the Scripture. Iuſt in the ſame manner ſpeaketh hee in the ſame Epiſtle at the 23. verſ. of the 11. chapter.
Thus ſpeake the Fathers. Cyprian in his 74. Epiſt. to Pomp. If it bee commanded in the Goſpell, or contayned *foreign &c.in the Epiſtles of the Apoſtles, or in the Actes, let this divine and holy Tradition bee obſerued. And Baſil in the third Booke againſt Eunomius: The Lord himſelfe in the tradition of ſaving Baptiſme, gaue this order, ſaying, As you goe along, baptize in the name of the Father, the Sonne, and the holy Ghoſt.
But Cuſtome hath prevayled, that by this word Tradition, ſome Document, Rule Recitall, or Ceremonie in matter of Gods Service, not contained in the holy Scriptures bee obſerved. And ſo ſhall the word bee taken in all this Treatiſe.