A Learned Treatise of Traditions, Treatise · Chapter 7

A Learned Treatise of Traditions · Treatise · Chapter 7

p. 76CHAP. VII. Paſſages extracted out of the Writings of our adverſaries, which proue that in the Church of Rome, Traditions are without compariſon more esteemed and reſpected then the holy Scripture, and the Scripture reviled and charged with iniuries. Ieſuite Regourds boldneſſe to blemiſh and defame the Scripture.

THe Councell of Trent in the fourth Seſſion, ſeemeth contented to equall Tradition with the Scripture, ordaining that the p. 77one and the other be received and honoured with like affection of pietie & reverence. But this Councell doth now, (as cuſtomarily it doth) propoſe its doctrine in doubtfull termes, involving it ſelfe in darkneſſe and obſuritie. For whoſoever is never ſo little verſed in the writings of our adverſaries, or hath exactly conſidered the practiſe and cuſtomes of the Romiſh Church, ſhall eaſily diſcover that the holy Scripture is of no compariſon with the value and account of Tradition, which is exalted with praiſes and magnificall titles, as alſo moſt carefully obſerved, whilſt the Scripture is rejected and made odious to the people as a dangerous booke.

I. We hauehave ſeene in the former Chapter, how our adverſaries affirme openly, that the Pope and Church of Rome can alter the p. 78Lords Inſtitution, and nullifie his Ordinance: the which being granted, it neceſſarily followeth, that the tradition of the Church which correcteth the holy Scripture, and altereth what is therein ordained, bee of greater authoritie then the Scripture.

II. When our adverſaries vnanimouſly affirme that the Scripture is not Iudge, but that the authority of judging belongeth to the Church; heereby they withdraw us from the Scriptures judgement to rely vponupon the Churches Tradition: for by the Tradition of the Church they onelyonly underſtand the Lawes of the Church of Rome, by the which they would hauehave us judged.

III. When they ſay that theStapleton lik. 2. de authoritate Scripturae. cap. 11. Dix… et d…c…, non tā ipſius fidei regulam in ſe eſſe ſcripturā, quam ipſam ſcriptura…ū regu…ā eſſe … Eccleſi…. Scripture is not the rule of our faith, but that it is the faith of the Church that ruleth the Scripture, p. 79they manifeſtly preferre Tradition of the church before Scripture: for the faith of the Church, and Tradition of the Church are all one.

IIII. Theſe goodly Maximes wherewith they dull our eares;Charron. a… 2. chap de l… troiſieme verite. Nous voulous l'egliſe avoir pour noſtre regard plus d'authorite que l'eſcriture. That the Church ought to hauehave more authoritie over vsus then the Scripture; That it is the Church which giveth authoritie to the Scriptures; and that the authoritie of the Scripture over vsus is founded vponupon the authoritie of the Church: what are their meaning other then that the Scripture oweth that authoritie ſhe hath, to the Tradition of the Church? For the Tradition of the Church is nothing elſe but the voice and judgement of the Church, whereby ſhee pronounceth as being a ſoveraigne and infallible Iudge, that the Scripture ought to be received?

V. If the Scripture muſt beeStaplet. lib. 1 de authorit. Scriptura. c. 9 Ipſis Proph… tis è medio …ublatu, …rū prophet…as à Deo eſſe crede…dū non eſt niſi id Eccleſia confi…met. Synodus Romana ſub Gregor. 7. Quod nullus liber Canonicus habeatur ſine authoritate Papa. beleeved, becauſe the Tradition of p. 80the Church ſo ordained it, what followeth, but that Tradition of the Church of Rome is more credible then the Scripture?

VI. The Ieſuite Coster in his Enchiridion, chap. 1. calleth the doctrine imprinted in the heart of the Church an other ſpecies or kind of Scripture, and compareth it alſo with holy Scriptures. The excellence Huius Scripturae praeſtantia …ul…is partibus ſu…erat ſcripturas quas nobis in membra… Apoſtoli reliquerunt. Primū quod illa exarata ſit digito dei, hac calamis Apoſtolorū.(ſaith hee) of this kind of Scripture ſurpaſſeth much the holy Scripures which the Apoſtles hauehave left vsus in parchment, eſpecially becauſe this is witten with the finger of God, the other was written with Apoſtles pens. By his leaue, I would willingly aske him whether the Apoſtles pennes were not guided by the ſpirit of God.

VII. Carranza in the ſecond Controverſie: The Church is a rule Nos di…imus quod prior regula et notior et multo latior eſt Eccleſia quam Scriptura canonica, …t hac ab illa debet regulari, & non è contra.that is elder and more knowne, yea much more ample then the Canonicall Scripture, and this ought to be governed p. 81by that, but not on the contrary. …n ſaying that the Church is a rule, …t is evident, that by the Church …ee underſtandeth the Tradition and lawes of the Church: for the perſons are not the rule.

VIII. Bellarmine in his fourthQuadā ſunt Traditiones maiores quod ad obligationē, quā quadam Scripturae. booke of the Word of God, chap. 6. There are Traditions that are greater then ſome Scriptures, in poynt of obligation.

IX. Salmeron in his firſt Prolegomenon:§ Nunc de Nam etſi Ecccleſiae ac Scripturae authoritas à Deo ſit, illa tamen Eccleſia antiquior eſt, at que adeo dignior, ſiquidē Scriptur… propter Eccleſiā contexta eſt. Though the authoritie as well of the Church as of the Scripture bee of God, yet the authoritie of the Church is more ancient, yea and more worthy; for the Scripture is made for the Church. By the ſame reaſon one might ſay, that ſubjects hauehave more authoritie then Lawes and Kings: for the people are more ancient then Lawes and Kings, and Lawes and Kings are made becauſe of the people.

p. 82Now, the authoritie of the Church of Rome cannot bee promoted aboue the Scripture, but that by the ſame reaſon the authoritie of Tradition in the Church of Rome is to be advanced aboue the Scripture: for Tradition is the law of the Church of Rome.

X. Cordubenſis: To decide contr… verſies C…dub. Art. …. cap. 80. Catholicae Eccleſi… Traditi… eſt certiſſ…a regula.of the Faith, Tradition of the Catholique Church is the moſt certaine Rule.

XI. Wee hauehave formerly heard Coster and Salmeron the Ieſuites ſpeaking, that God would not hauehave Traditions that are taught out of the Apoſtles mouth to bee written for feare leſt holy things ſhould be given to doggs. Herein doe they not clearely ſignifie that the Scriptures are for the dogs, but that God would not hauehave Traditions to bee in ſuch danger, as being more ſanctified things, and worthy of greater reſpect.

p. 83XII. To what end doe theſe men ſay, that Ieſus Chriſt hath commaunded the Apoſtles to preach, and not to write, but that unwritten Tradition might be preferred before the Scripture, and hauehave much more authoritie?

XIII. Did it ever happen that any of our adverſaries hauehave reported the ſame of Traditions which they hauehave ſaid of Scripture? HaueHave they ever called the Traditions a dumbe rule, a part or parcell of a rule, an ambidexter ſword, a ſtone of ſcandall, a noſe of wax? hauehave they ever accuſed Traditions of obſcurity, of ambiguity, or of imperfection, as they hauehave the Scripture?

XIV. But the Ieſuite Salmeron ſhall ſuffice for all: for in the third part of his 13 Tome, and 8 Diſputation, hee treateth of this matter punctually and at large, and thus compareth Scripture with Tradition: p. 84Tradition (ſaith he) is aboue all § Eſtigin…. … eſt … ad ſalute … Ebidem. P… … ergo Scriptura … mendat traditione … ſcripturā: et ob id magis eſt neceſſaria, quia ad … come adandā eſt Scriptura-Neceſſaria oſt … ad … du bra qua expreſſe in ſcri… …on conti…ent or nec …. §. Poſtre…. Ibidem. …ui nō creditura dir…om in eccleſia receta … ſcriptura malo … ſimiles eſt, … l… aebitum reddere ſi non oſtēdatur ſyngra…ha, cum ſatu ſit idoneos produce… reſtes. §. Secunda. Se…unda cō ditio … qu… ſit Ser. … § …. Trtia conditio quae traditione commendat, est claritas & perſpa …. Nam primū Scripturas … von cognoſcit. §. D…de. Scriptura p… teſt ab haeroticu traili ad qd ſibi quiſ que collibuerit. § Tertio quia. Scriptura dubiorū quae pullulab… … eſſ… non …oterat, &c. … quia … a…f… eſt, tum quia muta eſt &c. H…nc in … Teſtamento ad Eccleſiā mettitur qui aliquo … torquetur, o… cō ſtat Act. 15. on autem ad … riptaras qu… ſ… inſtar naſi ceret ducuntur quo quis vult. &c. Ideo protervire volē tes, Scripturis nō poſſunt refelli, vna ergo traditione …ugulana… ſunt. § Quod autē. Q… … h…c ſu fi…mior inde …nſ…are poteſt, quia notior eſt Eccleſia et Apoſtolorū ſanctitas, quam ſcripturae, cū haec per illam cognoſcatur. Ibidem. Scripturae verae probantur, quia ſunt cō formes traditioni iam factae.Acts 15things neceſſary to ſa…vation, yea high… then Scripture it ſelfe. And a little after: The Scripture rather recommendeth Tradition, then Tradition the Scripture▪ and therefore Tradition is more neceſſary, for Scripture is made to recommend Tradition to vsus. And there againe: Tradition is nec…ſſary, becauſe of many doubts that are not contained, nor expreſly defined in the Scriptures. And againe, Hee that beleeveth not the Tradition received in the Church, but ſ…archeth the Scripture, reſembl…th an ill debtor, who refuſeth to pay vnleſſe he ſee a quittance, or the bond, when as to produce fit witneſſes would be enough. Which is as much to ſay, as the people may▪ pretermit and balke the Scrip…ure, but muſt cling cloſe to the Teſtimony and Tradition of the church of Rome.

He further alledgeth, Tradition is p. 85more ancient then Scripture; whence hee inferreth, that it is more excellent then Scrip…ure; and ſaith a gaine, that the ſame which recommendeth the Traditions abou… Scrip…ure, is their cleareneſſe and evidence: for the people hauehave no knowledg▪ of the Scripture: and the Scripture may bee wreſted by the Heretiques to whatſoever they will. Hee addeth likewiſe, that the Scripture hath not been able to iudge of doubts, becauſe it is difficult and dumbe; and that hee that is troubled with any doubt in the new Teſtament is ſent to the Church, Actes 15. but not to the Scriptures, which like a waxen noſe are moulded and twiſted at pleaſure. Whereupon (ſaith hee) thoſe that will be perverſe cannot bee vanquiſhed by the Scriptures, their throats then muſt be cut by Tradition alone. And further, That Tradition is more firme then ſcripture, it appeareth in this, that the Church p. 86and the ſanctity of the Apoſtles is more knowne then Scripture, becauſe this is knowne by that. Wherein hee ſpeaketh againſt common ſenſe: for it is by the Scripture that wee learne the ſanctitie of the Apoſtles: and wee know not that God will hauehave but one Church in the world, if he did not teach it vsus in the Scriptures.

Againe, hee dareth to ſay, that the Scriptures are true, becauſe they are conformable to the Tradition already▪ made. Will wee know if the unwritten Word of God in two Tables ought to be received? will we know if the doctrine contained in the Pſalmes of David, in the Prophets, and in the Evangeliſts bee true? let us enquire what the Popes opinion is, and what Tradition of the Romiſh Church is, and wee ſhall ſoone bee ſatisfied: for, (ſay our adverſaries) the Scripture p. 87muſt be examined by the Tradition of the Church of Rome, which is the rule of Scripture, and is not ruled by the Scripture. Truely theſe things cannot bee read without horror and deteſtation.

Of the ſelfe ſame ſtuffe is thatApoſtoli non ſcripſerunt omnes, quaſi ex cōmuni conſenſu partito labore, ſed tantū aliqui pro cauſa particulari, et ad conſervandam traditionem. which he addeth: The Apoſtles hauehave not written by one common conſent, but ſome hauehave written for particular reſpects, & to preſerue Tradition. When you heare theſe kinde of people ſpeake, you would ſay that the Scripture is nothing but a letter of credence, to giuegive authoritie to the Church of Rome, and her Traditions.

Wherefore he concludeth, thatIbidem. Ideo nen receaendū est ab Eccloſia, viva traditione erudita, vel ob ſcriptura… allegatas. no man ought to depart from the Church, inſtructed by living Traditions, notwithstanding the allegations of Scripture.

Hee compareth alſo the amplitude and large extent of Tradition, p. 88with the narrow limits of the ſcripture.§ Qu…n…ò. Traditio multo eſt vniverſalio▪ quam Script…ra, quia ad plura tempora, ad plura obiecta et ad lura individua ſ… exte…ait. Tradition (ſaith hee) is much more vn…verſall then Scripture, and reacheth to further time, to more matter, and more perſons then the ſcripture. To bee ſhort, if theſe men were to bee beleeved, Tradition comprehendeth all the doctrine of faith and maners, but many things are wanting in the Scripture.

Having in this manner diſhonored the Scripture, and placed it far below Tradition, hee makes them fight, and plotteth to hauehave the allegations of Scripture to be repulſed by Tradition. To thoſe (ſaith§. Alias. P…tenti ſcripturā opponenda est Traditio. hee) who demand the Scripture, Tradition is to be offered in oppoſition: as if hee ſhould tell us: You aske me paſſages of Scripture, but content your ſ…lfe that I alleadge vntounto you Tradition, and the op…nion of the Church of Rome. For this is the more neceſſary rule, more ancient, more firme, more p. 89eaſie, more vniverſall, and by which the truth of the Scripture ought to bee examined. Thus is the Word of God handled; and it is ſo come to paſſe, that the ſame Ieſuite in his§ Quarto cum. Cum Scriptura obſcura ſit valde, nec i…dex eſſe qu…at &c. Proprium ergo et diabolicū ſenſum h…bent, i…rco peius est illu, vacare Scripturis quā fabul…. tenth Diſputation having ſaid, that the Scripture cannot be Iudge, addeth, that the Heretiques (for ſo he qualifies us) hauehave a diabolicall ſenſe, and doe worſe to addict themſelues to the Scripture, then to apply themſelues to fables.

But nothing doth more plainly ſhew, w^th what a loud voice our adverſaries cry up the traditiō of the Church of Rome aboue the Scripture, then when they ſay, that the church is not ſubject nor bound to the Scripture, but the Scripture is ſubject to the church, that is to ſay, God is ſubject to men. For our adverſaries acknowledge, that the ſcripture is the word of God. TheſeLindan. Panop…n indic… titulorū lib. 5 cap. 5. are the words of Lindanus in hi… p. 90Panoplia: The Church hath not been Eccleſiā non eſſe ex voluntate Chriſti ſcripturu allegatam.obliged to the Scriptures by Christs will and commandement.

Coster the Ieſuite in his 3. chapter of his Manuall: Chriſt was not willing Chriſtus nec Eccleſiā ſuā à chartace… ſcriptis pendere, nec mē bra…is myſteria ſua committere voluit.that his Church ſhould depend vponupon Scriptures in paper, nor was he pleaſed to committ his myſteries to parchment.

Salmeron in his ſecond Prolegomenon: In the Church of God (underſtanding§. Septimo Scriptura. Addimus in Eccleſia Dei eſſe Spiritum ſanctū Scriptura authorē. Non mirum ergo ſi Eccleſia Dei, quae Spiritū habet, ſubijciatur. alwayes the Romiſh) is the holy ſpirit, which is Authour of the Scripture: it is no marvell then if the Scripture bee ſubiect to the Church that hath the ſpirit. What? is not the Pope ſubject to the Scripture? is hee not ſubiect to the Law of God, which God hath given us written in two tables? Is hee not obliged to obey the Doctrine of the Goſpell written in the New Teſtament? Now if the head of the Church of Rome be ſubiect to p. 91the Scripture, how much more the Church of Rome, that is ſubject to the Pope? But is it not a tranſcendent blaſphemy to defend, that the Scripture is ſubject to the Church of Rome? For is not the holy Scripture the Word of God? It muſt otherwiſe follow, that the word of God is ſubject to men, and that Gods commaundements are ſubordinate to the Pope, to whom the Church of Rome is ſubject. Now tell mee after ſuch abhomination, whether theſe men doe beleeue that there is one God, and one Religion.

Thomas Stapleton an Engliſh Doctour, in his ſecond Booke of the Authority of the Scripture, chap.D… non t…ſius ſi…e… regu…am in ſe eſſe ſcripturam, quā ipſarū ſcripturarū regulam eſſe fidē Eccleſiae. 11. I hauehave ſaid, and doe ſay, that the Scripture in it ſelfe is not the rule of faith, but the faith of the Church is the rule of Scripture. Now the faith of the Church is nothing but Tradition p. 92of the Church. His ſcope then is, that the Scripture ſhall bee regulated and examined by the Tradition of the Romiſh Church, and that it ſhall bee ſubiect to that rule; whence is to bee concluded, that God ſpeaking to us in the holy Scriptures is directed by men, and ſubject to their judgment. The Prophets whoſe writings are extant with vsus, were extraordinarily ſtirred up to reprehend the church of that time, and to chaſtiſe the Prieſtes, the Sacrificers, and the Scribes that erred in manners and doctrine. Now in reaſon tell me, were the propheſies of theſe Prophets ſubject to the authoritie of that Church? Was the faith of theſe Sacrificers a rule, by which thoſe divine Propheſies were to be examined, and which wee hauehave kept to this preſent time? Goe to then, if the prophecies were not p. 93ſubiect to Prieſts and Sacrificers, that lived about the Prophets time, how are they now ſubiect to the Pope? by what occaſion are they become ſubiect to the ſuperintendency of the Church of Romes Tradition?

Briefly, wee are now arriued at an age wherein blaſphemy is come to the higheſt degree, men openly profeſſing, to pull God with violence from his Throne, and moſt inſolently to climbe aboue him. Surely the Mahometans do ſpeake of the Scripture with more reſpect and reuerence.

What is the ſcope or purpoſe of Ieſuite Regourds late booke, intitled Catholicke demonſtrations, but to proue, that to reſt vponupon the Scripture, is the way to all impiety and atheiſme? If herein he meant only our French Bibles, or the diuerſity of latine tranſlations, or the p. 94ſundry interpretations which hee diſcouereth in ſome of our Doctours, (though all this which hee ſaith are but calumnies, and a Fardell of vnprofitable trifles, which wee hauehave refuted in a former treatiſe) yet this were to forge vntruths with Method, and ſcarce to touch vponupon the queſtion: but he meaneth the originals, Hebrew and Greeke, wherein hee findeth no certainty▪ Hee diſcouereth in them manifeſt contradictions, Pag. 440.and errour in the calculation of times. Hee ſayes that S. Paul Pag. 562.vſed fraud (but an honeſt fraud) towards the Corinthians. He telleth vsus Pag. 128. & 131.that many bookes of the Scripture are loſt, that the Scriptures were burnt in time of perſecution, and the Copies periſhed: that many deuout Doctours Pag. 131.doe affirme, that vnderunder the captiuity of Babylon, all the old Teſtament was depraued, rent in pieces, and burnt, vntill Eſdras did newly re-compoſe the p. 95ſame Scriptures: that the Iewes (our Sauiours enemies) hauehave made vowells Pap. 183.in the old Teſtament, and ſo changed the ſenſe of the ſcripture, and made it doubtfull. The ſame (ſaith he) is true of the new Teſtament, the which hauing beene written without accents, and without markes and diſtinctions of words, no man can aſſure himſelfe of the true ſenſe, ſeeing that the ſenſe dependeth upon the accents, &c. And a litle further: We hauehave not therfore any true knowledge of the ſenſe of the Scripture, and conſequently wee are pointed and referred over to the mercy of the conteſtations of Grammarians, to the litigious craft of criticall ſpirits, to the capritious fancies of Dictionary-makers, to the Gallimafries and Chimeraes of ſcholiaſts. Now for all theſe difficulties, there is but one ſingle remedy, to weet, we muſt repaire to the Church, that is to ſay, the Pope, and whom it ſhall bee his p. 96pleaſure to authoriſe. Whereupon it were good to know, when there i… a queſtion concerning the expoſition of an Hebrew or Greeke paſſage, whether a Pope, who vnderſtands neither Hebrew nor Greeke ſhall therein be a good Interpreter: whether ſitting in the Apoſtoli…ke chaire, hee ſhall giuegive infallible interpretations of a Text whereof he knoweth not a letter: whether hauing called the Doctours to inſtruct him thereupon, hee inſtantly reinueſteth them with an infallible ſpirit, and enableth them with power not to erre in matters, wherein hee himſelfe vnderſtandeth nothing. Whence then proceedeth ſo great a diuerſity and contrariety amongſt theſe Doctou…s in the Scriptures interpretation? why amongſt their writings doe they refute the interpretations of one the other? Is it p. 97not the Pope and the Church of Rome that by the Councell of Trent hath authoriſed the vulgar …atine tranſlation, and ordained …hat it ſhould onelyonly be receiued for …uthenticall, although it bee the worſt interpretation of all; and ſtuffed with a thouſand errours and abſurdities? hauehave not the Popes themſelues ſince the Councell of Trent cauſed multitudes of faults to bee amended therein? doe not the moſt learned of the Romiſh Church, Pagnin, Arias Montanus, Iſidorus Clarius, Andradius, Sixtus Senenſis complaine of the corruption of this tranſlation? wherein the Ieſuites themſelues are not ſilent, eſpecially Salmeron in hisSalm. Pro…. 9. Quinqua. l. Can. 5. In nouo Teſtamento ſequenda eſt editio vulgata ac te…enda corrigenda tamen, & emaculanda prius in his in quibus aut temporum iniuria, aut labrariorum incur…a vel imperi…a depra…ta eſt. ninth Prolegomenon: of theſe things wee hauehave written at large in our firſt Treatiſe of the Iudge of controverſies.

The peruerſnes of this Ieſuiticall p. 98ſparke is moſt of all diſcouered herein, that hauing once diſplayed (as hee ſuppoſeth) the defaults of the Scripture, hee reioyceth that ſuch defaults are therein found, and giueth God thankes for it; to the end that men finding no ſtedineſſe or certainty in the Scripture, may ſubiect themſelues to the tyrannie of the Church, that is to ſay, of the Pope, and there to find inſtruction, theſe are his words: The prouidence Demonſtr 2. § 5. p. 128.of God to conſtraine vsus yet more powerfully to vndergoe the yoke of the Church with humility and ſimplicity, permitteth that there bee not only ſome alteration in certaine parcels of the Scripture, and in ſome copie, but the more the bookes of the Scripture are diſperſed, the more they ſhall alter and periſh by tract of time, whether they be in originall tongues or tranſlations. Without doubt, hee that reioyceth at the deprauations which he imagineth to bee in Scripture, and at the loſſe of ſome bookes, and prayſeth thererein the prouidence of God, would much more ſolace himſelfe and reioyce if all the Scripture were aboliſhed. For to what purpoſe ſerveth it, if Tradition of the Church of Rome bee a perfect rule, more certaine, and of more authority then the holy Scripture; and if the Pope iudge ſoueraignly and infallibly of all the points of faith? for hee hath forbidden the people to reade the Scripture, as a booke not onelyonly unneceſſary, but alſo dangerous, and that which hath made a great breach in the Popedome.

The ſame Ieſuite pleaſeth himſelfe with this conceit of his, inculcating it with often repetition; As in the third Demonſtration, when he hath ſaid, that a man cannot aſſure himſelfe of the ſenſe of the Greeke Teſtament, becauſe it firſt was written without accents and diſtinctions (whereon depends the ſenſe), hee addeth: It is a worke of the providence of God, to ſtoope our mindes and inclinations to the ſoveraigntie of the Church, that is to ſay, of the Pope, who by conſequence, hath more authoritie then the Apoſtle S. Paul ſpeaking to the Corinthians, not that wee have dominion over your faith, 2. Cor. 1. 24. But may not wee affirme it with more probability, to be a worke of Gods providence, that hee hath ſuffered ſo many ſchiſmes and hereſies, ſo much ſimony, uncleanneſſe of life, and crueltie to hauehave infected the ſeat of Rome, whereby to referre us to the Scripture, to make vsus forſake thoſe wicked guides, and to ſubject us to his holy word? and that God by his providence, hath permitted that the Popes themſelues hauehave confeſſed their owne errours? And laſtly, that the Popes ſycophants hauehave recorded unto us their crimes and hereſies, as I hauehave proved in my firſt Booke.

In ſhort, to bee throughly informed with what ſpirit this Ieſuite is lead, it is but to reade the ſame that hee hath written in his third Demonſtration, pag. 190. They cauſe them (ſaith he) to renounce the Church (pretending that it conſiſteth of men that are faultie and lyers) vnderunder a faire ſemblance of Scripture, and vnderunder a plauſible promiſe to governe all by the word of God. But the truth is, they depute a bleare-eyed Leah vntounto them in lieu of a faire Rachel, and ſubmit faith to the ſoveraigne command of the will of Miniſters, who put into their hand a Scripture that is humane, erronious, mutable, ſubject to correction, &c. This miſerable Ieſuite wil one day render an account to God of ſo p. 102damnable a ſpeech, wherein hee compareth the holy Scripture to bleare-eyed Leah, and the Church of Rome to beautifull Rachel. It is very falſe that wee renounce the Church; but yet we maintaine that it ought to be ſubject to the Scripture; and we renounce the doctrine of thoſe who ſay, that the Scripture is ſubject to the Church of Rome: for God cannot be ſubject to men.

As for the ſoveraigne power of the Miniſters function, that might well bee retorted upon us for a reproach, if wee boaſted amongſt us that they cannot erre, that they hauehave power to change Gods commandements conteined in the holy Scriptures, to adde to the Creed, and to make new articles of faith; or if we ſhould ſtile our ſelues Iudges infallible and ſoveraigne of the poynts of faith. Wee leaue theſe uſurpations, and proud titles to the p. 103Pope, by the which hee exalteth himſelfe aboue God. OnelyOnly wee exhort the people to beleeue the Word of God contained in holy Scriptures: wherein if wee finde any obſcure paſſages, wee take not upon us to bee Iudges of the ſenſe, and to determine it with authoritie. It is enough, that as much as therein is perſpicuous and plaine, (not needing the helpe of an Interpreter) is ſufficient for our ſalvation. And to conteſt much about Tranſlations, wee buſie not our ſelues; for the Tranſlation approved by the Church of Rome fufficeth us, diſcovering clearely therin the very condemnation of Papiſtry. All Tranſlations agree in the matters neceſſary to ſalvation, and the originall texts both Hebrew and Greeke, are at this day familiar and agreeing to our Tranſlation.

p. 104Of theſe things hauehave I treated at large in my firſt Booke of The Iudge of Controverſies, and hauehave diſcuſſed all the ſlender objections wherein our Adverſaries doe ſide with Pagans and Infidels, and endeavour to extenuate the firmneſſe and authoritie of the Scripture, which Saint Paul calleth The divine Oracles, Rom. 3. 2. and The Scripture diuinely inſpired, 1. Tim. 3. 16. which I ſay, Ieſus Chriſt himſelfe hath uttered, holding vp his owne vocation by the teſtimony of the Prophets; and by it hath repelled the temptation of the Deuill, Math. 4. Yea S. Paul ſaith, that the Scripture can make a man wiſe to ſaluation, and is moſt proper for mans accompliſhment in eueryevery good worke; without it wee hauehave not meanes to know that God will hauehave but one Church in the world. And when our aduerſaries hauehave wretchedly reuiled it, yet p. 105are they afterwards conſtrained to returne vntounto it, and to beg of it, (though with an ill ſtomacke) ſome clauſes of Text to found their Church vponupon the Scriptures authority: without it Chriſtianity had beene long ſince aboliſhed. The diuine efficacy of it is manifeſt in this, that the Pope hath ſuppreſſed it, ſo as the people may not ſee it: yet when God is pleaſed to lay it open to the peoples view, and that it be tranſlated into vulgar tongues, Papiſtry doth immediatly vaniſh in many Prouinces. Yea if Emperours and Kings had not haſtened to ſuccour, vſing both fire and ſword, and the rigour of Inquiſitions, without doubt Papiſtry had beene vtterly extinguiſhed. Wherefore it is no maruell if the Pope by his ſcouts labour to blemiſh the Scripture, rendring it doubtfull and without authority; p. 106which vngodly inſtruments at this day borrow the weapons of Pagans, who to reſtore Paganiſme and ruine Chriſtianity, hauehave had no ſurer courſe then to difſame the holy Scripture. Loe whither Satan ſtrives to leade vsus: Hee ſtriues to ſhake the only foundation of Chriſtian religion, to the end that the people diſtaſting the Scripture, may for their faith and ſaluation relye vponupon the conductors of the Romiſh church, wherein hauehave liued multitudes of Popes notorious heretickes, and ſo iudged by the Councels which the Church of Rome hath approued, and by the Popes favorites themſelues: Wherein alſo you may perceiue to the number of three and twentie Schiſmes, and many contrary Popes at the ſame time, mutualy entitling themſelues Antichriſts. Yea wherein hauehave liued p. 107many infamous Popes, Necromancers, Adulterers, Murtherers, aduanced to the Popedome by whores, by Simony, and by violence. Such as take vponupon them the title of God, cauſing themſelues to bee adored, and Kings to kiſſe their feete, and the Scripture to bee proſtrate before them when they enter into the Councels; ſuch as vante they cannot erre, that they can make another Creed, can change Gods ordinances, can tranſport ſoules out of Purgatory into Paradiſe, and ranke whom they pleaſe in the Catalogue of Saints by canonizing them: vnderunder colour whereof they exerciſe an abhominable commerce and trafficke by Diſpenſations, Abſolutions, Indulgences, Annates, Licences, and Benefices. So as from a poore Biſhop of a Citie, who was no way eminent but in martyrdomes, the p. 108Pope is become a puiſſant temporall Monarch ſurpaſſing in riches the greateſt Monarchs of the earth. To effect ſo great an alteration, it was needfull that Religion ſhould bee changed: for the purity and plainneſſe of chriſtianity regulated by the Scriptures, could not ſerue to build vp ſo great an Empire.

Theſe things hauehave I amply handled in my firſt Booke, wherein I maintaine the Authoritie of the Scripture. Which work went then forth almoſt the very day that leſuite Regourds Booke againſt the Authoritie and Perfection of the Scripture was publiſhed. Theſe two Bookes if any man will compare together, ſhall finde that I anſwere all that hee pleadeth againſt the authoritie of the Scripture; and that Regourds Booke ſatisfieth nothing of all that I propoſe in mine. Before that he publiſhed his book, p. 109a Challenge was brought to the Paſtors of this Church of Sedan, to enter into conference & diſpute with ſome Doctors, amongſt whō was Ieſuite Regourd, wherein they threatned us. Wee accepted the Conference: the place and day were aſſigned, with all accommodations, that after ſo many Defiances every mans honour ſhould oblige him not to recant. Nevertheleſſe hee durſt not appeare, and for two ſeverall times failed at the day appoynted. But his humour ſerving him at laſt to diſpute, and being thirſtie of reputation, hee went ſome where elſe to diſcharge his choler, and in Conference ſeiſeth upon Monſieur Meſtrezat, where he received all ſort of diſgrace, ſo farre forth as his friends were faine to make uſe of ſuperiour power to draw him from the combate, and to hinder the Conference from p. 110Printing, for it could not be ſeene but to his diſhonour: and that in a place where all things were favourable unto him, and where the language of Truth is very new and ſtrange. And ſo retired this wittie Doctor, as well contented as ſatiſfied, being not ſo wiſely adviſed but to make trophies and ſignes of victory, conſidering there were ſo many witneſſes.