The By-Way, Treatise · Section 9
SECT. IX. The Scriptures are a certaine, ſafe, and euident direction to the right way of Saluation; and conſequently, to ground Faith vponupon vnwritten Traditions, is an obſcure, vncertaine, and dangerous By-way.
I Confeſſe it for a trueth, that in the firſt ages of the world, the Ancients had the knowledge of God without writing, and their memories, by reaſon of their long liues, were Regiſters, inſtead of Bookes: but afterwards, when God had taken the poſteritie of Iacob to bee his peculiar people, the liues of men were ſhortned; and therefore hee gaue them their lawes in writing, which writing was ſo true and perfect,Non deſunt aliqui Catholicorum qui negant nullū fuiſſe Traditionē non ſcriptā apud Iudaeos Bell. de verbo Dei non ſcrip. l. 4. c. 8 that ſome Romaniſts confeſſe, the Iewes had nothing pertaining to the knowledge and ſeruice of God, that was not written. And as in the creation of the world, before the Sun was made, the light was ſuſtained and ſpread abroad by the incomprehenſible power of God; yet after the Sun was created, God conueied the whole light of the world into the body of the Sun: ſo that though the Moone and Starres ſhould giuegive light, yet they ſhould ſhine with no other light, but what they receiued from the Sunne; Euen ſo in the conſtituti-of the Church, howſoeuer God at firſt preſerued and continued the knowledge of his truth, by immediate reuelation from himſelfe to ſome choſen men, by whoſe miniſterie hee would hauehave the ſame communicated to the reſt, yet when hee gaue his word in writing, he conueyed into the bodie of the Scriptures, the whole light of his Church, ſo that albeit there ſhould be Paſtors & Teachers therin, to ſhine as ſtarres, to giuegive light to others, yet they ſhould giuegive no other light, but what by the beames of the written Law was caſt vponupon them. And that wee might hauehave good warranty for the written Word, God himſelfe ſhewed the firſt way by his owne example, who with his owne finger wrote the Decalogue in tables of ſtone; and (ſaith Moſes) The Tables was the worke of God, Exod. 32.16and the writing was the writing of God vponupon the Tables. And as God was the firſt Author of writing in the old Law: ſo our Sauiour Chriſt, God and Man, taught the ſame leſſon by his owne example and direction in the New: For when the Diſciples wrote (ſaith Austen) what Christ ſhewed and ſaid vntounto them, Cum illi ſcripſerunt, qua ille oſtendit et dixit, nequaquā dicendum eſt, quod ipſe nō ſcripſerit, &c. Aug. de conſenſ Euangel. lib. 1. c. 35.it is not to be ſaid that he did not write, becauſe the members wrought that which they learned by the inditing of the Head. For whatſoeuer he would hauehave vsus to reade of the things which he did and ſaid, he gaue in charge to them, as his hands to write the ſame. And thus one and the ſame Spirit, that preſcribed the old Law to Moſes, gaue alſo expreſſe charge to the Evangeliſt Saint Iohn: Scribe, Reuel. 1.11.19.write theſe things. And laſtly, the reaſon of this writing, Saint Luke renders to Theophilus, Luke 1.4.That thou mightſt know the certaintie of thoſe things wherein thou haſt beene inſtructed. Now as things written are of longer continuance, and better aſſurance, whereby we hauehave the certaintie of our faith and doctrine: ſo likewiſe by that certainty we inioy the more ſafetie: and for that cauſe the Apoſtle Saint Paul tells the Philippians, that which hee deliuered by word of mouth being preſent:Phil. 3.1. To write the ſame things (ſaith he) to me it is not grieuous, but for you it is ſafe. And this may be a good comfort for all beleeuing Proteſtants, that wee hauehave theſe two benefits of the written Word, (by the doctrine of two Apoſtles) Certaintie and Saftie.
Scriptura Regula credendi certiſsima tutiſsima que eſt. Bell. de verbo Dei. lib. 1. cap. 2 Euſeb. li. 2. cap. 14.This doctrine was rightly obſerued, and earneſtly purſued by the true beleeuers in the Primitiue Church, in ſo much, as it is obſerued by Euſebius, that the faithfull who had heard the preaching of Saint Peter, not thinking that ſufficient, nor contented with the doctrine of that diuine preaching vnwritten, moſt earneſtly intreated Marke, that hee would leaue them in writing, the Commentaries (or records) of the doctrine which they had deliuered vntounto them br word; and ceaſed not till they had perſwaded him thereto. Now it is reported (ſaith hee) when the Apostle vnderſtood this to hauehave beene done by the reuelation of the holy Ghoſt, he ioyed much in the deſire of thoſe men, & by his authority warranted this Goſpel in writing to the reading of the Church. Here was a memorable example, both for the Certaintie, and Safetie of the Chriſtian Faith; the faithfull heare the Word of God, yet fearing the vncertaintie of that which might bee deliuered vponupon report, from hand to hand, they intreat Marke the Scholler and follower of Peter, that hee would commit the ſame to writing: this was performed accordingly, and Saint Peter ioyed in the performance of it; and withall teſtified by his approbation, that their good motion proceeded from the Holy Ghoſt.
In like manner you ſhall obſerue, as the Apoſtle St. Paul wrote thoſe things which he deliuerd by word of mouth to the Philippians: ſo likewiſe hee deliuers the ſame things to the Corinthians, 1. Cor. 15.3.which hee receiued according to the Scriptures. And from hence wil ariſe a third benefit, (which is the grand point in queſtion) The Scriptures are alone ſufficient without the helpe of Traditions: for that which Saint Paul hath teſtified of the Church at Corinth and Philippi, the ſame Nicephorus expreſſeth more particularly in theſe words:Niceph. Eccles. Hiſt. lib. 2. ca. 34. What Saint Paul being preſent, taught by word of mouth amongſt the Corinthians, Epheſians, Galathians, Coloſsians, Philippians, Theſſalonians, Iewes, Romans, and many other perſons, whereunto the holy Ghost ſent him, and whom hee begate in the faith of Chriſt, the ſame things in his abſence bee compendiouſly reuoketh into their memory by his Epiſtles written vntounto them. If therefore St. Paul ſet downe in his Epiſtles all that doctrine which hee deliuered by word of mouth to thoſe ſeuerall Churches, & withall taught that doctrine which he receiued according to the Scriptures, it will follow of neceſſitie, that all things neceſſary to ſaluation, are contained in the Scriptures: for hee witneſſed of himſelfe: I hauehave not ſhunned to declare (all) the Councell of God.Acts 20.27.
Let vsus appeale to him, touching the ſufficiencie of the Scriptures: Firſt, hee exhorts Timothy, 2. Tim. 3.14to continue in thoſe things which hee had learned, and had been aſſured of: neither doth he tell him, hee was aſſured of Traditions, but plainly expreſſeth in that place his meaning of the Holy Scriptures; and that it might appeare the Scriptures were not denyed by the Apoſtles to children and ignorant perſons, (as it is now vſed in the Church of Rome) hee teſtifieth in his behalfe, that from a child hee had knowen the holy Scriptures: Verſe 15.and that it might yet further appeare the Scriptures were ſufficient for his ſauing knowledge, without the helpe of Traditions, he proteſteth to him,Ibidem. that they were able to make him wiſe vntounto ſaluation. And laſtly, leſt it might bee thought a particular inſtruction to Timothie alone, and not to the reſt of the faithfull, he proclaimes the written Word as a generall rule, and concluſion for all beleeuers:Verſ. 16.17. All Scripture is giuen by inſpiration of God, and is profitable for doctrine, for reproofe, for correction, for inſtruction in righteouſneſſe, that the man of God may be perfect, throughly furniſhed to all good workes. So that, if you regard the authoritie of the written word, it came from God by inſpiration; if the vſe of it, it teacheth, correcteth, improueth; if the end and perfection of it, that the man of God might bee throughly furniſhed to eueryevery good work. Now whatſoeuer is ſo profitable vntounto all theſe ends, to make a man wiſe vntounto ſaluation; muſt needs bee ſufficient of it ſelfe, and the rather, becauſe there is nothing can bee wiſhed for, either to ſoundneſſe and ſinceritie of Faith, or to integritie and godlineſſe of life, that is, to mans perfection, & the way of ſaluation, which, the Scripture giuen by inſpiration of God doeth not teach the faithfull ſeruants of Chriſt: nay more, if that which is written, bee not ſufficient by the beliefe whereof we may attaine to eternall life; without doubt, Saint Iohn, the beloued Diſciple of Chriſt would neuer hauehave told vsus:Iohn 20 31. Theſe things are written, that wee may beleeue, and beleeuing we may hauehave eternall life.
I proceed to the examination of the ancient Fathers, that out of the mouth of two or three witneſſes,foreign. Athan. orat cont. Gen. in init. Sufficiebat quidē credentibꝰ Dei ſermo, qui in aures noſtras Euangeliſtae teſtimonie-trāſfuſus eſt? quid enim in eodem Sacramēto ſalutis humanae non continetur? aut quid fit qd reliquū eſt, aut obſeurum? Plena ſunt omnia vt à pleno et perfecto facta. Hil. de Trin. l. 2 Tert. contr. Hermo. c. 22 that written Word may be eſtabliſhed.
Athanaſius] the holy Father tells vsus: The holy Scriptures giuen by inſpiration of God, are of themſelues ſufficient to the diſcouery of the truth. And as concerning the fulneſſe of all truth, which is reuealed in the Scriptures. Saint Hillary aſſures vsus, that in his dayes The word of God did ſuffice the beleeuers; yea, (ſaith he) what is there concerning mans ſaluation, that is not conteined in the Word of the Evangeliſt? What doth it want? What is there obſcure in it? All things there are full and perfect. And Tertullian himſelfe profeſſeth, that hee honoureth the fulnes of the Scriptures, and denounceth a woe to Hermogenes the heretike, if hee take ought from thoſe things which are written, or addeth to them. And Saint Cyrill more expreſſely,Non omnia qua Dominus fecit conſcript… ſunt ſed qua ſcribentes ſufficere puturunt tam ad mores quam ad dogmata, vt rectâ fide et operibus et virtute rutilantes ad regnum coelorū perveniamus. Cyr. in Ioh. li. 12 c. 68. In iis quae apertè in Scripturâ poſita ſunt, inueniuntur illa omnia quae cō ueninient fidem moreſ que viuendi. Aug. de doct. Chriſt. lib. 2. cap. 9. All things (ſaith he) which Chriſt did, are not written, but thoſe things are written, which the Writers thought ſufficient, as well touching conuerſation, as Doctrine, that ſhining with right faith, and vertuous workes, wee may attaine to the Kingdome of Heauen. And Saint Austen giues his conſent with the reſt of the holy and ancient Fathers: that In thoſe things which are layd downe plainely in the Scriptures, all thoſe things are found which appertaine to Faith, and direction of life. And thus by the teſtimonies of the bleſſed Apoſtles, and the conſent of holy Fathers, we hauehave certaintie, we hauehave ſafetie, wee hauehave aſſurance, wee hauehave all ſufficiencie in the Scriptures.
Surely the ancient Fathers did little dreame, that the precious ſtones and timber, on which the Church of Rome was firſt built, ſhould bee repayred in her decaying age, with ſtrawe and ſtubble of vnwritten doctrines, and vnknowne Traditions. Saint Cyprian, that bleſſed Martyr, was ſo farre from allowing Eccleſiaſticall Traditions for a poynt of Faith, that hee makes this Quaere: Whence is this Tradition? Vnde iſta Traditio? vtrumne de Dominica, &c ea enim facienda eſſe qua ſcripta ſunt Deus teſtatur. Cypr Epiſt. 74. ad Pōp.is it deriued from the Lords authoritie, or from the precepts of the Apoſtles? for God willeth vsus to doe thoſe things which are written. But this quaere is ſo diſtaſted by Bellarmine, that to this ſhort demand, hee returnes this ſharpe anſwere:Reſpond…o Cyprianum haec ſcripſiſſe eū errorem ſuum tuer… veilet & ideò ſi more errantium tunc ratiocinaretur &c. B… … vet Dei li 4. ca. 11. Cyprian ſpake this when hee thought to defend his owne errour, and therefore it is no maruell, if hee erred in ſo reaſoning: yet wee may ſee what time and errours hauehave brought to paſſe, thoſe authorities of Scripture which the heretiques pretended for their vnwritten Traditions in the ancient Church, are the very ſame which the Romaniſts at this day aſſume in behalfe of their Traditions. Irenaeus tels vsus, that in his time the heretiques complained,Iren. l. 3. c. 2 that they who were ignorant of Traditions, could not find the trueth in the Scriptures, for the truth was not deliuered by writing, but by word of mouth. And for proofe of their aſſertion, they cite the words of Saint Paul. We ſpeake wiſedome amongst them that be perfect. 1. Cor. 2.Bellarmine alledgeth in this very Text,Bell. de ver. Dei. l. 4. c. 8. to proue, that many myſteries require ſilence, that it is vnmeet they ſhould be explained by the Scriptures, and therefore are onelyonly learned by Traditions. Tertullian tells vsus, that the heretiques confeſſed indeed, Tertul. de praeſcip. adverſ. haereſ. cap. 25.that the Apoſtles were ignorant of nothing, — but they ſay the Apoſtles reuealed not all things vntounto all men. And for proofe, they cite the Word written: O Timothy, keepe that which is committed to thy trust. In like manner Saint Auſten tels vsus, that All fooliſh heretiques doe ſeeke to colour their deuices by the pretext of this Goſpell; Aug. in Ioh. Tract. 97. & 96.I hauehave yet many things to ſay vntounto you, but ye cannot beare them now. But (ſaith hee) ſeeing Chriſt himſelfe hath been ſilent of thoſe things, who of vsus can ſay they are theſe and theſe? or if hee dare ſay it, how doth hee prooue it? Theſe and the like places are cited by Bellarmine, and the Romaniſts,Bell de vervo Dei. li. 4. cap. 5. for the honour and authoritie of their vnwritten Traditions: nay more, they are vrged with ſuch eagerneſſe in defence of their doctrine, that ſome of them publikely profeſſed. Si Paulus ille Tharſenſis, &c. Fauour. Antiq. pag. 275If that ſame Paul of Tharſus, the chiefe inſtrument of diuine Philoſophie, ſhould condemne any Traditions of the Catholike (Roman) Church, I would confidently preſcribe him; abandon him, pronounce Anathema, with direfull execrations againſt this Saul.
Waltram Biſhop of Naumburg, a principall member of the Romane Church, and conuerſant amongſt the Monks of former ages, giues the reaſon which occaſioned the Romaniſts of theſe later times to ſtand vponupon iuſtification of their Traditions. About the time the Deuill was let looſe, (that is to ſay, a thouſand yeeres after Chriſt) certaine Monkes (ſaith he) for the vpholding of Pope Hildebrands faction, deſired other doctrines, Alienas doctrinas appetunt & magiſteria humana inſtitutionis inducunt. Lib. de vnit. Eccleſ. p. 233.and brought in maſteries of humane Inſtitution: and to preuent the knowledge of the truth, they permitted not yong men in their Monaſteries, to ſtudie the ſauing knowledge (of the Scriptures,) to the end, Vt inde ingenium nutriatur ſiliquis daemoniorum qua ſunt conſuetudines humanarū Traditionū Ibid. p. 228.that their rude wit might bee nouriſhed with the huskes of deuils, which are the cuſtoms of humane Traditions, that being accuſtomed to ſuch filth, they might not taste how ſweet the Lord was. This learned Author giues vsus to vnderſtand, that the vnwritten doctrines in the Roman Church, were but filth and huskes of Deuils, which without doubt the heretiques of former ages had ſcattered and left behind them. And thus the Prieſts and Fryars hauehave receiued the doctrine of Traditions from the Monks, the Monkes from the heretikes, and both ioyntly ſympathize with the heretike Eutyches in the generall Councell of Chalcedon, and make one and the ſame generall acclamation.Concil. Cha. Act. 1 Thus I hauehave receiued of my forefathers, thus I hauehave beleeued, in this faith I was baptized and ſigned, in the ſame hauehave I liued till this day, and in the ſame I wiſh to die.
I ſpeake not this to decline the authoritie of Apoſtolique Traditions: for I know well, the ſame Apoſtle, who tels, the Scriptures are able to make vsus wiſe vntounto ſaluation, giues alſo this warning to the Church of Theſſalonica: ſtand faſt, 2. Theſſ. 2.15.and hold the Traditions which yee hauehave been taught, whether by word or our Epiſtle. Here the Apoſtle calls his owne written Epiſtle a Tradition; and for ought can appeare, that which hee taught by word of mouth, was but the word written; (for a man may teach one and the ſame doctrine diuers waies) but what Proteſtant, I pray, did euer refuſe to hold the traditions which Saint Paul and the reſt of the Apoſtles taught by word of mouth? Wee generally confeſſe, that they were of equall authoritie with the Word written; but who can tell vsus what Traditions thoſe were, if they were not written? We may grant without preiudice to our cauſe, that Saint Paul deliuered more to the Theſſalonians by word of mouth then was conteined in that Epiſtle (although the words alleadged, inforce no ſuch thing,) for wee take not vponupon vsus to maintaine that the firſt Epiſtle to the Theſſalonians contained all the doctrine to ſaluation; but doth it therefore follow, that he deliuered more vntounto them then was contained in the whole Scriptures?
When Paul came to Theſſalonica, three Sabbath dayes (ſaith the Text) hee reaſoned with them out of the Scriptures: He taught them,Acts 17.2. that it behooued Chriſt to ſuffer, and riſe againe from the dead, and that Ieſus was Christ: and after that,Acts 26.22. hee witneſſeth both to ſmall and great, ſaying none other things then thoſe which the Prophets and Moſes did ſay ſhould come. Therfore whatſoeuer hee deliuered to the Theſſalonians, although it be not found in his written Epiſtle, yet it muſt needs be contained in the holy Scriptures. Againe, if the Theſſalonians had inſiſted onelyonly vponupon vnwritten Traditions, yet the Apoſtle would by no meanes approoue of it: for hee profeſſeth that the Iewes of Beraea, were more noble, then thoſe of Theſſalonica, and there he giues the reaſon for it:Acts 17.11. In that they receiued the Word with all readineſſe of mind, and ſearched the Scriptures daily, whether thoſe things were ſo. And hence we hauehave an example of the vndoubted Traditions of the Apoſtles themſelues, which were examined by the touchſtone of the Scriptures: but no man can ſhew me that euer the Scriptures were examined by vnwritten Traditions.
We ſay therefore that all vnwritten Traditions which concerne the ſaluation of the beleeuer, are either immediately, or at leaſt by ſound inference, deriued from the Scriptures, and thoſe alſo hauehave a manifeſt and perpetuall teſtimony of the Primitiue Church, and the vniforme conſent of ſucceeding Chriſtians in all ages. And whereas our adverſaries charge vsus, that we likewiſe holde doctrinall Traditions, which hauehave no foūdation in the Scriptures, as namely the Canon of the Scriptures, the keeping of the Sabbath, the baptizing of Infants, and the perpetuall Virginitie of the bleſſed Virgin; it is ſufficiently apparant, that theſe things are alſo deriued from the Scriptures: for as wee deny not, that the Canon of the Scripture may bee tearmed a Tradition in a large ſenſe; yet wee ſay, euen that Tradition is deriued alſo from the teſtimony of the Apoſtle Saint Paul, yea and of Chriſt himſelfe, who witneſſeth, that whatſoeuer he ſpake, was written in the Law, in the Prophets, & the Pſalmes, vnderunder which none of the Apocryphall Books are contained. Touching the Sabbath day, wee hold the obſeruation of it to bee perpetuall,Acts 20.7. 1. Cor. 16.2. Reue. 1.10. and vnchangeable, becauſe we find it noted in the Scriptures. Touching baptiſme of Infants, Bellarmine himſelfe prooues it; firſt from the proportion betweene Baptiſme and Circumciſion: ſecondly, from two places of Scripture. Iohn. 3.5. Math. 19.14Laſtly, concerning the perpetuall Virginitie of Marie, although for the honour and ſanctitie of that bleſſed Virgin wee beleeue it,Index Biblicus in Regiis Biblus vocabulo (Maria) multis ſcripturae locis ſignificari perpetuam virginitatem Maria oſtendit. yet this doctrine is not de neceſsitate, but de pietate fidei; it is more for pious credulitie, then for neceſſitie; and yet if we require Scripture for it, the Fathers proue it out of the 44 of Ezech. 2. as Hierome ſheweth in his Commentaries vponupon that place.
Now if any man liſt to be contentious, and demand of vsus, where it is written that the Sonne of God is of the ſame ſubſtance with the Father? Where is it written, that Chriſt is God and man, ſubſiſting in one perſon? Where is it written, that the holy Ghoſt proceedeth from the Sonne as well as from the Father? or where is the word Trinitie to bee found written in the whole body of the Scripture? If any man ſhall deny the truth of theſe things, becauſe they are not plainly in the ſame words deliuered in the Scriptures, what can his queſtion argue leſſe then a plaine cauilling, and ſhifting of a knowne truth; for as Athanaſius in the like caſe anſwered the Arrians, touching the word foreign, (of the ſubſtance with the Father. Athan. Ep. quod decreta Synodi Nicaenae cō gruis verbis ſunt expoſita.) Albeit the word bee not found in the Scriptures, yet it hath the ſame meaning that the Scriptures intend, and import the ſame with them whoſe eares are intirely affected towards Religion. And in like manner Saint Austen made the like anſwere:Quia etſi fortaſsè nomen ipſum non inueniret, res tamē ipſa inveniretur; quid eſt enim contentioſius, quá vbi de re cō ſtat certare de nomine. Aug. Epiſt. 174. Albeit the word perhaps be not found there, yet the thing it ſelfe is found; and what more friuolous quarrell is it, then to contend about the word, when there is a certaintie of the thing? I will not require of our aduerſaries to ſhew mee in the Scriptures, the word of Tranſubſtantiation, of Maſſe, of Supremacie, and the like, becauſe they receiue them as Traditions which are not conteined in the Scriptures: but on the other ſide, if any Romaniſt will deny, that the Articles of the Apoſtles Creed are not contained in the Scriptures, and yet will ſhew me in expreſſe words, I beleeue in God the Father Almightie, maker of heauen and earth: or that, the holy Catholike Church and Communion of Saints, are the expreſſe wordes contained in the Scriptures, I will ſubſcribe to the Articles of the newe Romane Creed, and allow all Papall Traditions for Apoſtolical. For we doe not ſay that nothing is to bee beleeued de fide, but what is written in the Scriptures in expreſſe termes, but wee profeſſe it muſt be directly, or by neceſſary conſequence deduced from the Scriptures. It was the anſwere of Epiphanius to the diſciples of Arius in the Primitiue Church. Wee all of vsus doe confeſſe the Father to be vnbegotten, Epiphan. haereſ. 69. nu. 71.& increate; and it is ſurely an admirable ſaying, but ſhew mee if you can, where this ſaying is written: for neither doeth the Law of Moſes, nor the Prophets, nor yet the Apoſtles make any mention thereof. If then we do piouſly acknowledge this ſaying, though it were not written any where; Idem. haereſ. 75.who can find fault with vsus, though the word Coeſſentiall, or Conſubſtantiall be not written. As therefore we confeſſe the words, Vnbegotten, Increate, Conſubſtantiall, the word Trinitie, and the like, are not found in Scriptures: ſo I thinke no Romaniſts will or can deny, but that all thoſe words are implyed in the Scripture, or by neceſſary inference deduced from them.
To conclude therefore this ſecond poynt, and firſt Article of the Romane Creed, ſince Papall Traditions hauehave no foundation in the Scripture, nor are contained in any Apoſtolike author (by our aduerſaries confeſſion) ſince they want a continued ſucceſſion from the Apoſtles time, with vniuerſalitie of Churches, & conſent of Fathers, ſince they are not reſolued of a certaine and definite number of doctrinall Traditions, (which ought to be reſolued in poynts of Faith.) Laſtly, ſince the Scriptures by the teſtimonies of both ſides, is the ſafeſt and fureſt rule for all beleeuers: and ſince many Papall Traditions are different, if not contrary to the Scriptures. To follow vnknowne, and vnwritten doctrines, for knowne and written verities, is Via dubia, a doubtfull and vncertaine way; it is Via deuia, a wandring and By-way.
I proceed in the next place to the examination of the ancient Fathers, whereby it ſhall appeare, the Romiſh faith and doctrine, as it wants Antiquitie and Vniuerſalitie of Churches, ſo likewiſe it is vtterly deſtitute of the conſent of ancient Fathers.