A Learned Treatise of Traditions, Treatise · Chapter 23 – Chapter 24

A Learned Treatise of Traditions · Treatise · Chapter 23 – Chapter 24

p. 322CHAP. XXIII. Teſtimonies of the Fathers, touching the perfection of the Scripture.

AS the authority of the word of God contained in the holy Scriptures, is not ſupported by the authority of men, ſo alſo its perfection hath no want of their reſtimony. Ieſus Chriſt ſpake at the 5. of Iohn …4. I ſeeke not teſtimony from men. To beleeve that the word of God is perfect, becauſe men affirme it, is to kindle a lampe to light the noone day; for God is not to be therefore truſted, becauſe men ſay the word it muſt bee ſo. The word of God is as forcible alone, as in company: yea being alone p. 323it better guardeth its owne authority. How groſſe then and abſurd our adverſaries ſhould ſhew themſelves, in attempting to prove the inſufficiency of the Scripture, out of the Fathers, ſeeing that to defend her ſufficiency by warrant of the Fathers, is to derogate from her authority.

But before we liſten to the ancient Doctors in this queſtion, give us leave to proteſt, that we alledge them not to defend the Scripture, but by way of their juſtification: for they are made the advocates of error, contrary to their owne intentiō. They are alledged to prove the inſufficiency of the Scripture, whoſe actuall perfection and abſolute ſufficiency they exalt above all, upon all occurrences and tracts concerning the doctrine of ſalvation.

Clemens Alexandrinus in the ſixt p. 224booke of his Stromata, Wee ſay nothing foreign.without the Scriptures.

Tertullian in his booke againſt Hermogenes wrote before hee becameScriptum eſſe doceat Hermogenis officina. Si non eſt ſcriptum, timeat vae illud, adijcientibus au… detrahentibus deſtinaetum. a Montaniſt Hereticke, in his 22. chap. The ſhop of Hermogenes declareth to us that it is written, but in caſe it be not written, let that woe, denounced againſt thoſe which adde or diminiſh, be a terrour vntounto them. But when hee afterwards ſlid away into hereſie, he betooke himſelfe to maintaine his doctrine by vnwritten Traditions. For in his booke of Monogamy, which he compiled being an Hereticke, at the 2. chap. hee tranſmitteth vsus to Tradition, alledging theſe words of our Lord: I have many things to tell you, but you cannot carry them away at this time. which is the paſſage that our adverſaries ordinarily produce forHippol. tome 3. Biblioth. Patrū, pag. 20 & 21. Edit. Col. Vnus Deu… eſt, quem non altunde agn… ſcimus quam ex S. … Qutadmodum. n. ſi que vellet ſapientiam huius ſaculi exercere, non aliter hoc cō ſequt poterit, niſi dogmata Philoſophorura legat: ſie quicun que volumus pietatē in Deum exercere, non aliunde diſcemus quam in Scripturis divinis. Athan. foreign Ambroſ. Quae in ſcripturis ſanctis non reperimus, ca quē admodum … ſurpare poſſemus? Hillar. Te admiror, fidē tantum ſecū dum ea qua ſcripta ſunt deſiderantē. Baſil. foreign. Idem, foreign foreign Cyrill Hier. Catech. 4 c. de Spir. S. foreign Cvrillus Alexandr. Gla. Phyr. Diſt. 2. foreign. their Traditions.

Saint Hippolytus, There is but one p. 325God, whom wee know not by other meanes, but by the ſacred Scriptures. Even as he that would exerciſe the wiſedome of this age, cannot ſeeke and obtaine it, but by reading the opinions and precepts of Philoſophers: ſo all of us that would practiſe true Piety towards God, can learne and comprehend it no way elſe, but by the holy Scriptures.

Saint Athanaſius in the beginning of his oration againſt the Gentiles, The holy and devinely inſpired Scriptures, are ſufficient to cauſe the truth to bee vnderſtood. And in his booke of our Saviours Incarnation, Are you ſo inordinatly deſperate as to relate things that are not written, and to keepe your vnderſtanding at ſuch distance from true piety?

Ambroſe in his firſt booke de officijs cha. 23. How can wee alledge things, not found to be in holy Scriptures?

Saint Hilary in his ſecond booke p. 326againſt Conſtantius, I doe admire thee, O Emperour Conſtantius, ſhewing thy deſire, that men ſhould beleeve, according as it is written.

Baſile is excellent heereupon towards the end of his Ethicks, which are among his Aſcheticks: If (ſaith hee) all that is not of Faith be ſinne, as the Apoſtle ſpeaketh, and faith commeth by hearing, and hearing from the word of God, all that is without or beſide the holy Scripture devinely inſpired (not being of faith) is ſinne. And againe in his Treatiſe concerning Faith: It is a manifeſt revolt from the faith, and a capitall crime of pride and preſumption to reject any thing that is written, or to bring in any thing unwritten. See alſo the ſame Father amongſt his more compendious rules in the 95. definition.

Saint Cyrill of Ieruſalem is no leſſe expreſſe. This good man in his fourth Catechiſme inſtructeth p. 327people in this manner: Touching the divine and ſacred miſteries of the faith, the leaſt matter is not to bee taught without the holy Scriptures, nor ſuffered to be brought in after any ſort whatſoever, either through probability, or through words fitly diſpoſed. Yea, put no confidence in mee that ſpeake unto you theſe things, unleſſe I give you proofe, of that which I preach unto you, out of the holy Scriptures, for the integrity of our faith conſiſteth not in deſignes or conferences artificially invented, but in proofe drawne from the divine Scrptures.

And Cyril of Alexandria in the 2. booke upon Geneſis, How can we admit of that which the holy Scripture hath not ſaid, or range it amongſt abſolute verities? And in his ſeventh booke againſt Iulian, The holy Scripture p. 328is ſufficient to make thoſe wiſe, moſt approved, and of able underſtanding, who are therewith educated and inſtructed.

Theodoret in his firſt Dialogue Theod. Dialog. 1. foreign Et Dial. 2. foreign Coryſost. foreign Et in Pſa. 95 foreign Bellar. d… verbo d…i lib. 4. cap. 11.Ps 95intituled De Immutab. Bring not humane reaſons to me, for I beleeve not in any thing, but the holy Scriptures. And in his ſecond Dialogue, I am not ſo raſh as to affirme any thing, wherein the ſacred Scripture is ſilent.

Chryſostome upon the ſecond Epiſtle to the Theſſalonians the ſecond Chapter, All things that are in the divine Scriptures are cleere and ſincere, every thing that is neceſſary, is therein plaine. And upon Pſalm. 95. When any thing is ſpoken without the Scripture, the very cogitations of the hearers are lame.

The ſame Father in his third Homily upon the ſecond to the Corinthians, calleth the Scripture p. 329an exact ballance, the rule and ſquare of all things. He ſaith not as Bellarmine (falſifying this paſſage) doth make him, that the Scripture is the moſt exact rule of all; but that it is the ballance, ſquare, and rule of all things.

Saint Hierome upon the firſt Chapter of the Prophet Aggay, Hieron. Sed & alia qua abſque authoritate & teſtimonie ſcripturarum quaſi traditione Apoſtolica ſponte reperiunt, percutit gladius Det. Eccleſia Chriſti &c. non eſt ogreſſa de finibus ſuts, id eſt de Scripturis ſanctis.The things which they invent and forge of themſelves, as by an Apoſtolicall Tradition, without the authoritie and teſtimony of the holy Scriptures, are ſtroken and daſhed by the very ſword of God. And upon the Prophet Micah l. c. 1. The Church of Chriſt is not ſtrayed out of its limits, that is to ſay, from the holy Scriptures. So as to bring any thing from without the Scripture in the Doctrine of ſalvation, is to wander out of the bounds that God hath prefixed to the Church.

The ſame Father againſt Helvidius. p. 330As wee deny not that which is Hiero in Heluid. Vt hac quae ſcripta hunt non nega…us, ita ea …ua non ſunt ſcript a …. … Deum eſſe de …gane credimus quia legimus: Maria … …ſſe poſt portum non eredimus quia non legimus. Auguſt. Evangaliſta taſtatur multa Dominum Chriſtū it dixiſſe et ſeciſſe qua non ſcripta ſunt: electa ſunt autem qua ſcriberantur, qua ſalut… cradentium ſufficere videbantur.written, ſo wee reject that which is not written▪ Wee beleeve that God is borne of a Virgine, becauſe we reade it: but we beleeve not that ſhee was joyned in marriage after her childe-birth, becauſe we reade it not.

We have the life of Saint Anthony (which ſome attribute to Athanaſius) ſpeaking, foreign, that the Scriptures are ſufficient for our inſtruction.

Saint Auguſtine in his 49. Treatiſe upon Saint Iohn, The Evangeliſt teſtifieth that Ieſus Chriſt both did and ſaid many things that are not written▪ but we have choſen the things eſteemed neceſſary to ſalvation, which have been written.

I… his ſecond booke De merito Vbi de re obſcuriſsima diſputatur, non adiuuantibus diuinarum ſcripturarum certis clariſ que do…, cohibere ſe deber humana praſumpti….peccatorum & remiſſ. Chap. 36. When a matter of greateſt obſcurity and darkneſſe is diſputed, without the aſsiſtance of the divine Scriptures evident p. 331and moſt certaine direction, humane preſumption ought to ſuppreſſe it ſelfe. The knowledge that ſome impute to Saints concerning our cogitations, the Limbus for the Fathers, and that for little infants, are matters very obſcure, yet concerning theſe points have we no paſſage in the word of God.

In the 142. Epiſt. chap 9. By the Per ſol as ſcripturas potes plenam Dei intelligere … tem.ſingle Scripture alone, you may fully know the will of God. And if it bee ſuppoſed, that this Epiſtle was not written by Saint Auguſtine, but by Pelagius, yet it is manifeſt, that Auguſtine never reprehended him for ſpeaking in this manner.

Alſo in his booke of nature andSolu … eis debeo ſ… vlla recuſatione conſenſu. grace, Chap. 61. A Pelagian reciting to him ſome allegations of the Fathers, he anſwereth. I owe my approbation and conſent onelyonly to the Canonicall Scriptures, without refuſall or excuſe.

p. 332The ſame Doctor in his booke of the Vnity of the Church, diſputeth againſt the Donatists, who affirmed that the true Church was on their ſide. Auguſtine to know which is the true Church, will have the queſtion determined by the Scriptures alone; not by the Hiſtories and humane Teſtimonies, whereof the Donatiſts make their uſe & beſt advantage. TheſeQuid ergo faciuri ſumus? in verbis noſtru eā qua ſituri, an in verbis capitis ſui, Domini noſtra Ieſu Chriſti? Puto quod in illius potius verbis eā quarer… debemus qui veritas eſt. are his words in the 2 chap. What ſhall we doe then? ſhall wee ſeeke the Church in our wordes, or in the words of her head, our Lord Ieſus Chriſt? I conceiue that we ought rather to ſeeke it in the words of him, who is the truth it ſelfe. Diametrally oppoſing our adverſaries, who will have the Scripture notified and receiued by the Teſtimony of the Church: He on the other ſide will have us take notice, and embrace the true Church, by the Teſtimony of the p. 333Scripture. And in the 3. chapterSed vt dicere coeperam, non and…amus hac dico, hac dicis, ſed audiamus, Hac dicit Dominui. Sunc certi libri dominici quorū authoritati vrtique conſentimus, vtrique credimus, vtrique ſeruimus. Ibi quaramus Eccleſiā, ibi diſcutiamus cauſà noſtrà perſuing this diſcourſe: But as I began to ſay, let us not heare it ſpoken, I ſay this, thou ſayeſt that, but bet vsus heare, this ſaith the Lord. There are aſſuredly bookes of the Lord, to whoſe authority we both ſubſcribe, therein we both beleeue, to them are we both ſubject, that is the place where wee are to ſeeke the Church, there we debate our cauſe. This pious Doctor ſpake not as too many doe in theſe daies that the Scripture is not judge, that it is a dumbe Rule, that it is ambiguous, that it containeth not all things neceſſary to ſalvation, that the faith of the Church regulates the Scripture, and not on the contrary; he would have the queſtion of the Church decided by the Scripture alone. Wherevpon he… ergo illa de medio, qua aduerſus not … ex diui… …, ſed alionde recita…s. addeth. Let us deſpiſe and caſt from … thoſe allegations, which we make one againſt another, and are not taken from p. 334the divine Canonicall bookes, but from elſe-where. For (urging further) I deſire that the Church bee prooved, not by humane documents or inſtructions, but by divine Oracles. He calleth humane inſtructions, all that is alledged without the Scripture. Can our adverſaries by this courſe euer proove, that the Church of Rome is onelyonly the true Church, rather then the Graecian, or the Syrian? and that the Pope is Saint Peters ſucceſſour, in the charge of head of the vniverſall Church? At the laſt, after many paſſages of Scripture called to mind, and uttered in defence of it, turning his deſigne towards the Donatiſts, hee ſummoneth them to proove theirCap. 6. Legete nobis hoc de Lege, de Trophetis, de Pſalmis, de ipſo Enā gelis, de Apoſtolicis literis, …, & credumus. poſitions by Scripture. Read us that in the Law, the Prophets, the Pſalmes, the Goſpel it ſelfe, or writings of the Apoſtles, and wee ſhall beleeue. Obſerue directly how we proceed p. 335with our adverſaries; for we call upon them. Reade us invocation of Saints, Images of the Trinity, adoration of Reliques, or ſucceſsion of the Pope in the Apoſtleſhip of Saint Peter, in the writings of the Prophets, Apoſtles, Evangeliſts, and we will beleeue them. But they are ſo netled at this, that (following the example of the Donatiſts) they cenſure this demand to be vnjuſt, remanding us to Tradition, which they call the unwritten word, taught by the mouth of the Church, that is to ſay, the Pope and a few Prelates, who dominere by means of theſe Traditions, which are all accommodated to their profit, and ſubdued to their power.

This holy perſonage cannot be ſatisfied with long enough inſiſting upon this ſubj…ct, and if this booke were not to bee found in all Saint Auguſtines workes, or tha… it p. 336were without a title, our adverſaries would ſay, that Calvin, or Beza had contrived it to their humour.Cap. 12. Legat mihi hoc in ſcripturis ſanctis, & non ſit anathema. Cap. 15. Legant hoc nobis de ſcripturis ſanctis, & nos eredenous. For he addeth. Let Donat read mee that in the holy Scriptures, and he ſhall be no Anathemae. Likewiſe, let them read us that in the holy Scriptures, and we will beleeue it. And a little after, rejecting the proofes of the Dotaniſts, who alledged miracles for themſelues, and the Councells ofCap. 16. Remotis igitur talibus Eccleſiam ſuam demonſtrent ſi poſſunt, non in ſermonibus & ru…oribus Afrorum, nō in concilijs Epiſcoporū ſuorum, non literis quorū libet diſputatorum, non in ſignis & prodigijs fallacibus, quia etiā contra iſta verbo Domint praeparati & cauti redditi ſumus, ſed in praſcripto Legis, in Prophet…. rum praedict it in Pſalmorū Cantibus, in ipſius paſtoris vocibus, in Euangeliſtarum praedictionibus & loboribus: hoc eſt, in … Caenoni… is ſanctorum librerum authoritatibus. their Biſhops, and the beleefe of the people, ſaith, Such like matters being layd aſide, let them demonſtrate and proue their Church if they be able, not in diſcourſes and rumors of Africans, not by the Councells of their Biſhops, nor by the writings of ſuch and ſuch diſputants, nor by cheating ſignes and miracles: for againſt thoſe devices we are armed and prepared with the word of God: but by the ordinances of the Law, by the predictions of the Prophets, by the Canticles of the p. 337Pſalmes, by the words of the Sheepheard himſelfe, by the preachings, and paines taking of the Evangeliſts, that is to ſay, by all the Canonicall authorities of the holy Bookes.

But as concerning another difficulty propoſed, to wit, that there was obſcurity in the Scripture, and that there was difference and diſagreement touching the ſenſe of the paſſages which were alledged, hee doth not in manner of our adverſaries, who ſtriue to make the Church infallible interpreter: for in ſo doing, one of the parties ſhould be judge; and the Church ſhould not bee ſubject to any judgment; but he averreth that leaving the obſcure paſſages, every one may make uſe of thoſe that are plaine, preſuppoſing that what is ſaid obſcurely in one paſſage, is cleerly manifeſted in others. Aſſuring withall, that there is no other p. 338way to avoyd doubtfulneſſe andCap. 4. Hoc etiam praedico at que propono, vt quaeque aperta & manifeſta deliga mus, quae ſi in S. Scripturis non inuentrē tur, nullo modo eſſent vnde aperirē tur clauſo, & illuſtraerētur obſcura. Lib. 2. de doct. Chri. cap. 9. In his quae aperté poſita ſunt in Scriptura inveniuntur illa omnia quae continent fidē moreſque vivendi. difficulty. I propoſe this (ſaith he) to the end we may chuſe the paſſages, that are moſt cleere and manifeſt; the which being not found in the holy Scriptures, there ſhould be no further meanes to open things that are ſhut up, and explaine the obſcure.

For (as he ſpeaketh in another place) In matters that are plainely ſet downe in the holy Scriptures, are found all things that concerne the faith and good manners. As Baſil hath it in his Breviores Regulae, at the 267. Anſwere. The matter that ſeemeth to bee obſcurely mentioned in ſome paſſages of the Scripture divinely inſpired, are interpreted by that which is more cleerly ſet downe in other places

Hee in his third booke againſt Maximine, Chap. 14. diſputeth thusSed nunc …nec ego Nicanum nec tu debes Ariminenſa tanquā p…aiudicaturus proferre Concilium: Nec ego huius authoritatate, nec tu illius detineris. Scripturarū authoritatibus non quorūcimquo propijs, ſed vtri que communibus teſtibus, res cū re, cauſa cum cauſa, ratio cū ratione concertet. againſt an Hereticke; Now I ought not alledge the Nicene Councell, nor thou the Ariminenſian by way of prejudging. p. 339I am not bound to the authority of that, nor thou to the authority of this. Let one thing be oppoſed to another, one cauſe to another, and one reaſon to another reaſon, and this by authorities of the Scriptures, which are not particular to ſuch and ſuch, but are common witneſſes to one and the other party.

Origen in his Homily upon Ieremie, It is neceſſary that we bring the Neceſſe nobis eſt ſanctas Scripturas in teſtimonium vocare. Sēſus quippe noſtri & enarrationes ſine his teſtibus non habent fidē. Bell. lib. de verbo Dei nō ſcripto, cap. 11. ſect. 2.holy Scriptures to witneſſe, for without them our opinions and reports are not worthy to be beleeved. Bellarmine anſwereth, that Origen ſpeaketh only of obſcure queſtions, concerning which, he thinketh it behoovefull, that they be taught by the Scripture. But beſides that, the whole proceeding of Origen in this paſſage, maketh the contrary to appeare: the Cardinall deceiveth himſelfe, if hee thinke that the things eaſie to bee underſtood (as p. 340that God hath created the world, and that Ieſus Chriſt is dead for us) have not as much need of the authority of the Scripture, as thoſe that are obſcure: but on the contrary, it is not neceſſary to penetrate into the knowledge of many obſcure things; and God hath not deemed it requiſite to ſatisfie curioſity therein. Moreover, Bellarmine ſpeaking in that manner, condemneth a great number of Traditions in the Romiſh Church, which are moſt obſcure; as the Tradition of Limbus for the Fathers, and that for little infants. The Tradition that the Saints know our thoughts, and behold all things in Gods face. The Tradition of accidents without ſubject in the Euchariſt. The Tradition that the Virgine Mary is crowned Queene of heaven; which are things wherein mans underſtanding p. 341is benummed, all being full of uncertaine preſumptions. And it were moſt needfull to have the Scripture teſtifying for them, if it bee ſo that in obſcure things wee ought to bee taught by the holy Scripture.Theod. lib. 1. Hiſtor. ca. 7. foreign.

I will adde the opinion of the Emperour Conſtantine the great for a cloſe, who was the man in this world after the Apoſtles, that did moſt good to the Chriſtian Church. Of him Theodoret reporteth, that at the overture of the great Nicene Councell, exhorting the 318. Biſhops aſſembled to determine controverſies, hee ſpeaketh in this manner: The Evangelicall and Apoſtolicke bookes, and the Oracles of the ancient Prophets inſtruct us plainely in our Beleefe, concerning divine matters. Wherefore all unfriendly contention being throwne to the ground, let us draw the ſolving of p. 342doubts from the words divinely inſpired. This holy diſcourſe diſpleaſethBell lib. de verb. Dei n… ſcripto cap. 11. §. tertio. E…at Conſtā tinus magnus Imperator, ſed non magnus Eccleſi… Doctor. And rad. lib. 2. Defenſ. Fidei Trid. initio. Non advertūt imprudentes ho…ines tantū Arianis qui S…leuci… convenerunt, iſt ā Conſtan…ini …ration… arriſ…ſſ…. Bellarmine, for he ſaith, That Conſtantine was a great Emperour, but no great Doctor of the Church, and that he understood not the ſecrets of religion. And Andradius affirmeth, that theſe words of Conſtantine pleaſed none but the hereticall Arians. But who was he among the Ancients that ever blamed this Emperour for ſpeaking ſo? Yea, doe not all the Hiſtorians magnifie his prudence and ſage management of affaires in this Councell? And verily this Councell hath followed his counſell, and refuted not the Arians by other ſtrength of Argument, then by the holy Scripture.

It is evident by this paſſage, that Conſtantine untill then had allowed no other inſtruction but by the holy Scriptures, and that no man p. 343taught after the faſhion of the Romiſh Church at this time, wherein men begin with Tradition, in ſaying that the authority of the Scripture is founded vponupon the Tardition of the Church.

If then in matters neceſſary to ſalvation, theſe Doctors for three or foure ages after the Apoſtles did reject all Traditions not contained in the holy▪ Scriptures, much more and with ſtronger reaſon it ſtandeth, that after ſo many ages tranſacted, there ſhould be leſſe probability of cauſe to make new additions. For when ſhall there be any ceſſation of adding? Bellarmine in his 3. chapter againſt Barkley, perceiuing that the Popes power to depoſe Kings, is deſtitute of all Teſtimony of antiquity,Non rect… d… Eccleſia ſentit qui nihil admittit niſi quod expr…ſſ… in vet…r… Eccleſia ſcriptū aut factum …ſſe legit. Qu…ſ… Eccleſia poſter…ris temporis au… deſi…rit eſſ… Ecleſia, aut facultat… non habuerit explicandi & declarandi, conſtituendi …tiam et iub…nd… qu… ad fidē et mores Chriſtianos pertinent. ſaith, that hee judgeth not ſoundly of the Church of Chriſt, who admitteth nothing but what he readeth expreſſely p. 344to hauehave beene done or ſayd in the ancient Church. As if the Church of the latter time, had either diſcontinued and left off to be a Church, or had not the faculty of explicating, or declaring, conſtituting, and ordaining matters which concerne the faith, and manners of Chriſtians. Whence it followeth, that the Church of Rome is not yet compleate and finiſhed in her perfection, ſeeing that precepts touching the faith, and rule of moralitie may be added thereunto; as indeed there are yet many that are hot in the forge, and freſhly hammered upon the anvile of avarice, and ambition. But this Cardinall ought to conſider, that ſeeing this Tradition touching the Popes power to depoſe Kings, maketh the Pope King of Kings; It is not juſt or reaſonable, that the Pope ſhould be judge thereof, nor that he ſhould bee permitted without p. 345rendering accompt to any other perſon, to introduce ſuch Traditions without the word of God, whereby to enveagle the temporall weal…h, and to make himſelfe the mo…arch on earth.

By this very doctrine the Ieſuite equalleth in authority the Romiſh Church of this time, to the Church of the Apoſtles time. Yet it is the Church of the Apoſtles time, which regulateth the ſucceeding ages And thoſe firſt Heraulds of grace in Ieſus Chriſt, are yet ſeated vponupon the twelue thrones ludging the twelue Tribes of Iſrael.

From this ſource proceeded the Bull Exurge, which is at the end of the laſt Lateran Councell, placing this amongſt the hereſies▪ of Luther, when he ſayd that, It is not in the power of the Pope, and Church of Rome, to eſtabliſh Articles of faith. p. 346Hence alſo proceeded the remonſtrance,Syn Flor. Seſſ. vlt. Romana Eccl…ſi… n…ceſsitat… vrgente iur… ſuo part…cul… illam ex filioque Symb…l… app…nere li…u▪ …ſſ…. which the councel of Florence publiſhed; that the Church of Rome had juſt power to adde to the Creed.

CHAP. XXIIII. How the Texts and Paſſages of the Fathers, which our adverſaries alledge for the unwritten Traditions, ought to be underſtood.

SEeing that in matter of Chriſtian faith, and the points neceſſary to ſalvation, the Fathers doe unanimiouſly cleaue to the ſole word of God, contained in the Holy Scriptures, it were a ſtrange thing if after this, they ſhould ſeeke to ground themſelues upon Traditions, and to ſurmiſe in matter of ſalvation, another word unwritten. Certainely the Doctors who ſhould deſtroy that which p. 347they have built vp, ought not to be beleeved, by no meanes ſhould they bee credited, who credit not themſelues.

Now for the better purging ofThree ſorts of good Traditions. them from this blame, it would be neceſſary to remember that which wee have formerly ſpoken, to wit, that we reiect not all ſorts of Traditions; 1for the Scripture it ſelfe is a Tradition, which is one reaſon. 2A ſecond is, becauſe there are Traditions which are not matters of Faith, nor neceſſary to ſalvation, but cuſtomes, and reglements, touching Eccleſiaſticall policy: which wee willingly approove, when wee ſee that they have beene receiued in the auncient Church by a generall conſent. And Satan having alienated any one of theſe cuſtomes, and turned it to Idolatry, or converted it to any other end unpractiſed before, wee p. 348doe not beleeue that in deſerting ſuch a cuſtome, Chriſtian Religion is a whit impaired; but it were wiſely done to barge up that gate againſt the devill. 3A third is, becauſe there are alſo Doctrines taught in the Scripture, which are there not found in the ſame termes as the Ancients propoſe them, but are therein found in equivalent words, or are deduced from thence by neceſſary conſequence. If any man will call theſe doctrines Traditions wee will not quarrell him thereupon, provided that he allow ſuch Traditions to be bottomed with the Scripture, and there to be found in ſubſtance.

I ſay then, as often as the Fathers mention and give way to Traditions, their meaning is of thoſe three ſorts afore recited: that is to ſay, either of the Scripture it ſelfe; or of cuſtomes and reglements of p. 349Eccleſiaſticall policy, and of matters not neceſſary to ſalvation; or of occurrences contained in the Scripture, yet not there found in the ſame words, as the auncients propoſe them, but in ſubſtance and …y conſequence, to proove the which wee have employed the Chapter following.