The By-Way, Treatise · Section 7
SECT. VII. The Romaniſts in poynt of Traditions contradict the truth, and themſelues; grounding most of their erronious Doctrine vponupon vnwritten Traditions, and yet frequently alledge the written Word for them.
IT is the firſt Article of the Romane Creed, to which all Biſhops and Prieſts are ſworne:Bulla Pij 4. Art. 1. I admit and embrace the Apostolicall and Eccleſiaſticall Traditions, and the other obſeruations and constitutions of the Church. What are meant by thoſe Obſeruations and Conſtitutions of the Church, and how the Prieſts are bound to imbrace them. The Councell of Trent declareth in this manner.Necnon Traditiones ipſas tum ad fidem tum ad mo res pertinē tes—pari pietutis affectu ac reuerentia ſuſcipit & veneratur Conc. Trid Seſſ. 4. Decret. 1. Traditions appertaining to faith and manners, as if they were dictated by Christ himſelfe with his owne mouth, or by the holy ſpirit; and preſerued by a continuall ſucceſsion in the Catholique Church, the Councell receiueth with equall reuerence and religious affection, as ſhee receiues the holy Striptures themſelues.
Heere was the firſt alteration made, touching the rule of Faith; and from the Decree of this Councell, Bellarmines doctrine began to take place.Regula partialis nō totalis. Bell. The Scripture is but a partiall, not a totall rule of Faith: for certainly till this time, Traditions concerning faith and manners, were neuer reputed of equall authoritie with the Scriptures, nor a part of the Rule of Faith. It was the Tenet of Aquinas, (and the later Schoolemen knew no other doctrine, till the Councell of Trent.Aquin. in 1. ad Tim. cap. 6.) The doctrine of the Prophets and Apoſtles is called Canonicall, becauſe it is the rule of our vnderſtanding, and therefore no man ought to teach otherwiſe. But you ſhall obſerue from, and after this time, the Romaniſts performed their oath (Ex abundanti) I may ſay more then enough. Cardinall Baronius tells vsus, Tradition is the foundation of Scriptures, Baron. An. 58. n. 11.— and excels them in this, that the Scriptures cannot ſubſiſt, vnleſſe they bee ſtrengthened by Traditions, but Tradition hath ſtrength enough without the Scriptures. And that the world may know it is vſuall with our aduerſaries, not onelyonly to equall their vnwritten Traditions, but alſo to aduance them aboue the Scriptures, let their ſayings bee weighed by any indifferent man, and it will appeare, the Scriptures are of ſo little vſe or eſteeme with them, as if they were not worthy to be named in poynts of controuerſie betwixt vsus.Lindan Panopl. l. 1. c. 22. l. 5. c. 4. l. 1. c. 6. &c. Traditions (ſaith Lindan) are the most certaine foundations of Faith, the moſt ſure ground of the ſacred Scriptures, the impenetrable buckler of Ajax, the ſuppreſſer of all hereſies. On the other ſide, the Scripture (ſaith hee) is a noſe of waxe, a dead and killing letter without life, a meere ſhell without a kernell, a leaden rule, a wood of thieues, a ſhop of heretiques, and the like. Coſterus the Ieſuite tels vsus for certain. It was neuer the minde of Christ, either to commit his myſteries to parchment, or that his Church ſhould depend on paper writings: but ſay the Rhemiſts, Rhem. Teſt. in 2. Theſſ. 2. v. 19.Wee hauehave plaine Scriptures, all the Fathers, moſt euident reaſons, that wee muſt either beleeue Traditions, or nothing at all: nay more, ſaith Costerus, The excellencie of the vnwritten word doth far ſurpaſſe the Scriptures, which the Apostles left vsus in parchments; Coſter. Euchriſt. cap. 1 pag. 44.the one is written by the finger of God, the other by the penne of the Apoſtles; the Scripture is a dead letter written in paper or parchment, which may be razed or wreſted at pleaſure: but Tradition is written in mens hearts, which cannot be altered: the Scripture is like a ſcabberd, which will receiue any ſword, either leaden, or woodden, or brazen, and ſuffereth it ſelfe to be drawen by any interpretation. Tradition retaines the true ſword in the ſcabberd; that is, the true ſenſe of the Scripture in the ſheath of the letter. The Scriptures doe not containe clearely all the myſteries of Religion, for they were not giuen to that end, to preſcribe an abſolute forme of faith; but Tradition containes in it all truth, it comprehends all the myſteries of faith, and all the eſtate of Chriſtian Religion, and reſolues all doubts which may ariſe concerning faith, and from hence it will follow, that Tradition is the Interpreter of all Scriptures, the Iudge of all Controuerſies, the Remouer of all errors, and from whoſe judgment we ought not to appeale to an other Iudge, yea rather all Iudges are bound both to regard and follow her judgement.
Now if we looke backe, and conſider thoſe blaſphemous ſpeeches vſed againſt the Scriptures, and compare thoſe paſſages, with the reuerend regard they giuegive vntounto Traditions, wee cannot but conceiue there were ſome ſpeciall reaſons that induced the Pope & Trent Councell to ſet Traditions in the firſt place.Quam Traditionū authoritatē ſi tollas nutare iam & vacillare videbuntur Andrad. de Orth. expli. lib. 2. Andradius who well vnderſtood the ſtate of the Church of Rome, being preſent at the making of that decree, giues this generall leſſon in their behalfe: Many poynts (of Romane doctrine) would reele and totter, if they were not ſupported by the helpe of Traditions. But it may not bee forgotten,Sutor. de Tranſlat. Bibl. c. 22. their owne Monke Petrus de Sutor more particularly ſhewes one ſpeciall cauſe why the Scriptures were denied vntounto the lay people. (viz.) Becauſe many things being taught by the Romane Church, and not contained in the Scriptures, would more eaſily drawe the people from the traditions and obſeruances of their Church. And another reaſon why Traditions are in that ſpeciall requeſt aboue the Scriptures, is rendred by their owne Biſhop Canus: Canus. loc. Theol lib. 3. cap. 3.Becauſe Tradition is not onelyonly of greater force againſt heretiques, then the Scripture, but almoſt all diſputation with heretiques, is to bee referred to Traditions. Thus you ſee by the confeſſions of two learned Romaniſts, there was great cauſe why traditions ſhould hauehave the firſt place amongſt the Articles of the Creed; for the one ſaith, they preuent the reading of the Scriptures, which otherwiſe would diſcouer the doctrine of their Church: the other ſaith, they are more availeable then the Scriptures, to confute the doctrine of heretiques.
Theſe teſtimonies premiſed for the honour and authoritie of Papall Traditions, let vsus examine what are meant by Traditions; and next, which are thoſe Traditions, that are of that high eſteeme in the Romane Church: for if their Traditions bee of equall authoritie with the Scriptures, and yet are not contained in the Scriptures, there is great reaſon they ſhould bee approoued by teſtimonies and witneſſes aequiualent to the Scriptures.
Kelliſ. Suruey. l. 8. c. 3.Doctor Kelliſon tells vsus, that Tradition is nothing elſe, but an opinion or cuſtome of the Church, not written in holy Scriptures, but yet deliuered by the hands of the Church from time to time, from Chriſtians to Chriſtians euen to the last age. And Saint Austen declareth more properly: VVhatſoeuer the Vniuerſall Church doth hold, Aug. lib 4. contra Donat. c. 24.not being ordained by Councells, but hath beene euer held, that is beleeued most rightly to be an Apoſtolicall Tradition.
It appeares therefore that Papall Traditions, which are of equall authority with the Scriptures, muſt hauehave Vniuerſalitie of Churches, and conſent of ages, (or to vſe the wordes of their Trent Councell, Such as are preſerued by a continuall ſucceſsion in the Catholike Church. All doctrinall Traditions of this nature, are receiued by the Reformed Churches; for wee all profeſſe with the ſame Father:Conc. Trid. Seſſ. 4. Whatſoeuer is vſed by the Church throughout all the world, is to bee obſerued, and it would bee most inſolent madneſſe to diſpute againſt the ſame. Let vsus heare therefore out of their owne mouthes, what are thoſe Traditions which are not written in any Apoſtolique Authour, and yet hauehave thoſe requiſite conditions, and ſpeciall characters of the Roman Church, viz. Antiquity, Vniuerſality and Succeſſion.
Pet. à Soto in lib. cont. Brentium.Petrus à Soto giues vsus to vnderſtand, that the ſacrifice of the Altar, the vnction of Chryſme, Inuocation of Saints, Prayers for the dead, the Popes Supremacie, Conſecration of water in Baptiſme, the whole Sacrament of Confirmation, Orders, Matrimony, Penance, Extreame vnction, Merit of workes, Neceſsitie of ſatisfaction, and confeſsion to a Priest, are all Traditions of the Romane Church.Caniſ in Catech. c. 5. de precept. Eccleſ. Coſter. in refut. ſcript. Walleſij antith 6. Canus loc. Theol. li 3. ca. 3. Caniſius and Costerus referre to Traditions, the worſhip of Images, ſet times of faſting, all the Ceremonies of the Maſſe. Melchior Canus tells vsus, the imploring helpe of holy Martyrs, and celebrating their memories, the worſhipping of Images, the conſecrating and receiuing of the body and blood of Christ by the Prieſt, the Sacraments of Confirmation and Orders not to bee reiterated, are no where happily to bee found in Scriptures: but amongſt all the Romaniſts, as it is obſerued by reuerend Whitakers, there is none doth ſo fully and punctually ſet downe the Traditions of the Romane Church; as their Biſhop Lindan, who amongſt other Traditions,Whit. cōtr. 1. c. 5. queſt. 6. mentions the Reall preſence, the Communion vnderunder one kinde, priuate Maſſe, Indulgences, Purgatory, Peters liuing and dying at Rome. All or moſt of theſe Traditions are ſubſtantiall and fundamentall poynts, and the denyall of them makes a man an heretike in their Church. Now it is very obſeruable in the firſt place, that no vnwritten Tradition hath any ground or foundation in the Scripture:Pereſ. de Tradit. p 4. for Tradition is ſo taken (ſaith Pereſius) that it is diſtinguiſhed against the doctrine, which is found in the Canonicall bookes of Scripture; and conſequently touching all, or any of the Papall Traditions, there is no vſe at all of Scriptures. Herein then ſtands the difference betwixt the Church of Rome and vsus:Multa pertinere ad Chriſtianorum doctrinam et fidē, quae nec apertè nec obſcu…è in ſacris literis cōtinentur. Canus loc. Theol. ca. 3. fund. 3. There are many things (ſaith Canus) belonging to the doctrine & faith of Christians, which are neyther contained in the ſacred Scriptures, manifeſtly or obſcurely: and this he vnderſtands by the Traditions of his owne Church: There is no point of Faith taught in our Church, which is not expreſſely contained in the Scriptures, or by neceſſarie conſequence deduced from thence; and if we receiue the witneſſe of men, yet the witneſſe of God is greater. 1. Ioh. 5.9. But that which is incongruous to common ſenſe, and altogether different from the Romiſh doctrine, thoſe men which generally profeſſe, that vnwritten Traditions are ſo called, becauſe they are diſtinguiſhed from the word written: & as Bellarmine confeſſeth,Bell de verbo Dei. lib. 4. c 2. do ſignifie that doctrine which is not written by the firſt Author, in any Apostolique Booke, (either for want of a continued ſucceſſion in their Traditions, or to make the ignorant beleeue, the Scripture makes in all poynts for them, I ſay for thoſe very points (which they terme Traditions vnwritten) they produce the Word written:See the Gag of the Goſpell. as for inſtance, Purgatory is termed an vnwritten Tradition, and therefore by Bellarmines teſtimony is not to bee found in any Apoſtolike Author: yet the Cardinall,Bel. de Purgatorio. for this very poynt, cites twentie ſeuerall places in the written Word to prooue it. Invocation of Saints, is a Tradition vnwritten (and therefore not to bee found in Scripture) yet the Cardinall prooues it out of the Word written:Bell. de ſancta. B…at. l. 1. c. 20. Goe to my ſeruant Iob, and he will pray for thee. The Communion in one kind is a Tradition vnwritten, (and therefore not to be found in any Apoſtolique Author) yet Fiſher Biſhop of Rocheſter, proues it out of the Word written:Roffen adverſ. Luth. A…t. 16. GiueGive vsus this day our daily bread. Prayer and Seruice in an vnknowne tongue, is a Tradition vnwritten, and therefore not to bee found in Scripture,Ledeſ. de diuin. ſcrip. quauis lin…uâ non legendâ. c. 22. yet Ledeſma the Ieſuite prooues it ſtrongly out of the Word written: Our Sauiour opened the booke of the Prophet Eſay, and afterwards cloſed it. How poore and weake are theſe and the like authorities deduced from the Scriptures, I leaue to eueryevery mans iudgement: but ſure I am, the number of their Traditions is vncertaine, and the nature of them is deſtroyed by their owne Tenets, when they confound the written word with their vnwritten Doctrines.
It was the ancient rule of Vincentius Lyrinenſis, In ipſâ Catholicâ Eccleſia magnopere curandum eſt, vt id teneamus, qd vbique qd ſemper quod ab omnibꝰ creditū, hóc eſt enim verè proprie que Catholicum qd ipſa vis nominis ratic que declarat Vincēt. Lyrin. c. 3.In the Catholique Church we ought to bee carefull, to hold that which hath been beleeued in all places, at all times, and of all perſons, for that is truely and properly Catholique, which the force and reaſon of the name doth declare. Thoſe men therefore which aſſume the name of Catholique, and accurſe all thoſe, who receiue not Traditions with equall reuerence and authoritie with the Scriptures; let them proue that their doctrinall Traditions, (before named) hauehave been euer held and beleeued at all times, in all places, and of all perſons; let them proue they were receiued with the vniforme conſent of Fathers, let them proue they were decreed in a conſtant ſucceſſion from age to age, from Chriſtians to Chriſtians throughout the whol vniuerſal Church. Theſe are requiſite conditions, and ancient characters of Apoſtolique Traditions: But that there are any ſuch, or euer were in the Chuch of Rome, excepting thoſe onelyonly which are expreſſely, or by neceſſary conſequence deduced from the word of God, although they are daily pretended by them, yet to this day were neuer proued. And hence it is, that for want of ſure footing and foundation in the Scriptures, many Rituall Traditions, and Obſeruations of the ancient Church are changed, and many doctrinall Traditions and Conſtitutions of the Roman Church are newly brought in, which are pretended to be ancient.
Touching Rituall Traditions,foreign. Baſſ. de Spirit. ſanct. ca. 27. Saint Baſil tels vsus: It was not lawfull for any man to kneele in the Church vponupon the Sunday: and this Traditionn (ſaith he) was giuen vntounto vsus in ſecret charge by the Apoſtles of Chriſt. Yet this Tradition is altered. St. Auſten ſaith, Betweene Eaſter and Whitſuntide it was not lawfull for any man to fast, Aug. ad Caſulanum.by the Tradition of the Apostles: yet this Tradition is abrogated.Sententiae haec infantibꝰ Euchariſtiam eſſe neceſſariam cercitèr ſexentos annos viguit in Eccleſia. Mald. Com. in Iohn 6. The giuing of the Eucharist to Infants, was an ancient Tradition, & continued in the Church ſix hundred yeeres after Christ, ſaith Maldonat: yet this Tradition is aboliſhed. And as touching the doctrinall Traditions and Conſtitutions of their Church, (which are made of equall authoritie with the Scripture,) you ſhall ſcarcely find any of them; I ſay confidently, you ſhall finde none of them to hauehave been receiued de Fide, as Articles of faith, with the Vniuerſalitie of Churches, the conſent of duplicate page duplicate page Fathers, and continued ſucceſſion of the now receiued doctrine in all ages.
That this may the more plainely apeare, I will examine the Tenets of the Papall Traditions ab Initio, and ſee what the Romane Church in generall, and the Greeke Church in particular, (which for many hundred yeeres communicated in the ſame Faith with the Romane) hath taught and beleeued concerning their doctrine.