The Lively Oracles Given to Us, Section 6
SECT. VI. The ſuffrage of the primitive Chriſtian Church, concerning the propriety and fitneſs which the Scripture hat towards the attainment of its excellent end.
AGAINST what has bin hitherto ſaid to the advantage of the holy Scripture, there oppoſes it ſelf (as we have already intimated) the autority of the Church of Rome; which allows it to be only an imperfect rule of Faith, ſaying in the fourth Seſſion of the Council of Trent, that Chriſtian faith and diſcipline, are contain'd in the Books written, and unwritten Tradition. And in the fourth rule of the Index put forth by command of the ſaid Council, the Scripture is declar'd to be ſo far from uſeful, that its reading is pernicious if permitted promiſcuouſly in the vulgar Tongue, and therefore to be withheld: inſomuch that the ſtudy of the holy Bible is commonly by perſons of the Roman Communion, imputed to Proteſtants as part of their hereſy; they being call'd by them in contemt the Evangelical men, and Scripturarians. And the Bible in the vulgar Tongue of any Nation, is commonly reckon'd among prohibited Books, and as ſuch, publicly burnt when met with by the Inquiſitors: and the perſon who is found with it, or to read therein, is ſubjected to ſevere penalties.
2. FOR the vindication of the truth of God, and to put to ſhame thoſe unhappy Innovators, who amidſt great pretences to antiquity, and veneration to the Scriptures prevaricat from both: I think it may not be amiſs, to ſhew plainly the mind of the primitive Church herein; and that in as few words as the matter will admit.
3. FIRST I premiſe that Ireneus and Tertullian having to do with Heretics, who boaſted themſelves to be emendators of the Apoſtles, and wiſer then they; deſpiſing their autority, rejecting ſeveral parts of the Scripture, and obtruding other writings in their ſteed, have had recourſe unto Tradition, with a ſeeming preference of it unto Scripture. Their adverſaries having no common principle beſides the owning the name of Chriſtians; it was impoſſible to convince them, but by a recourſe to ſuch a medium which they would allow. But theſe Fathers being to ſet down and eſtabliſh their Faith, are moſt expreſs in reſolving it into Scripture: and when they recommend Tradition, ever mean ſuch as is alſo Apoſtolical.
4. IRENEUS in the ſecond Book, 47. c. tells us, that the Scriptures are perfect, as dictated by the word of God and his ſpirit. And the ſame Father begins his third Book in this manner, The diſpoſition of our ſalvation is no otherwiſe known by us, then by thoſe by whom the Goſpel was brought to us; which indeed they firſt preach'd, but afterward deliver'd it to us in the Scripture, to be the foundation and pillar of our Faith. Nor may we imagin, that they began to preach to others, before they themſelves had perfect knowledg, as ſom are bold to ſay; boaſting themſelves to be emendators of the Apoſtles. For after our Lords Reſurrection, they were indued with the power of the holy Spirit from on high, and having perfect knowledg, went forth to the ends of the earth, preaching the glad tidings of ſalvation, and celeſtial praiſe unto men. Each and all of whom had the Goſpel of God. So Saint Matthew wrote the Goſpel to the Hebrews, in their tongue. Saint Peter and Saint Paul preach'd at Rome, and there founded a Church: Mark the Diſciple and interpreter of Peter, deliver'd in writing what he had preach'd, and Luke the follower of Paul ſet down in his Book the Goſpel he had deliver'd. Afterward Saint John at Epheſus in Aſia publiſh'd his Goſpel, &c. In his fourth Book, c. 66. he directs all the Heretics with whom he deals, to read diligently the Goſpel deliver'd by the Apoſtles, and alſo read diligently the Prophets, aſſuring they ſhall there find every action, every doctrin, and every ſuffering of our Lord declared by them.
5. THUS Tertullian in his Book of Preſcriptions, c. 6. It is not lawful for us to introduce any thing of our own will, nor make any choice upon our arbitrement. We have the Apoſtles of our Lord for our Authors, who themſelves took up nothing on their own will or choice; but faithfully imparted to the Nations the diſcipline which they had receiv'd from Chriſt. So that if an Angel from heaven ſhould teach another doctrin, he were to be accurſt. And c. 25. 'Tis madneſs, ſaies he of the Heretics, when they confeſs that the Apoſtles were ignorant of nothing, nor taught things different; to think that they did not revele all things to all: which he enforces in the following chapter. In his Book againſt Hermogenes, c. 23. he diſcourſes thus; I adore the plenitude of the Scripture, which diſcovers to me the Creator, and what was created. Alſo in the Goſpel I find the Word was the Arbiter and Agent in the Creation. That all things were made of preexiſtent matter I never read. Let Hermogenes, and his journy-men ſhew that it is written. If it be not written, let him fear the woe, which belongs to them that add or detract. And in the 39. ch. of his Preſcript. We feed our faith, raiſe our hope, and eſtabliſh our reliance with the ſacred Words.
6. IN like manner Hippolytus in the Homily againſt Noetus declares, that we acknowledg only from Scripture that there is one God. And whereas ſecular Philoſophy is not to be had, but from the reading of the doctrin of the Philoſophers; ſo whoſoever of us will preſerve piety towards God, he cannot otherwiſe learn it then from the holy Scripture. Accordingly Origen in the fifth Homily on Leviticus, ſaies, that in the Scripture every word appertaining to God, is to be ſought and diſcuſt; and the knowledg of all things is to be receiv'd.
7. WHAT Saint Cyprians opinion was in this point, we learn at large from his Epiſtle to Pompey. For when Tradition was objected to him, he anſwers; Whence is this Tradition? is it from the autority of our Lord and his Goſpel; or comes it from the commands of the Apoſtles in their Epiſtles? Almighty God declares that what is written ſhould be obei'd and practic'd. The Book of the Law, ſaies he in Joſhua, ſhall not depart from thy mouth, but thou ſhalt meditate in it day and night, that you may obſerve and keep all that is written therein. So our Lord ſending his Apoſtles, commands them to baptize all Nations, and teach them to obſerve all things that he had commanded. Again, what obſtinacy and preſumtion is it to prefer human Tradition to divine Command: not conſidering that Gods wrath is kindled as often as his Precepts are diſſolv'd and neglected by reaſon of human Traditions. Thus God warns and ſpeaks by Iſaiah: This people honors me with their lips, but their heart is far from me; but in vain do they worſhip me, teaching for doctrins the commandments of men. Alſo the Lord in the Goſpel checks and reproves, ſaying; you reject the Law of God, that you may eſtabliſh your Tradition. Of which Precept the Apoſtle Saint Paul being mindful, admoniſhes and inſtructs, ſaying; If any man teaches otherwiſe, and hearkens not to ſound doctrin, and the words of our Lord Jeſus Chriſt, he is proud, knowing nothing: From ſuch we muſt depart. And again he adds, There is a compendious way for religious and ſincere minds, both to depoſit their errors, and find out the truth. For if we return to the ſource and original of divine Tradition, human error will ceaſe, and the ground of heavenly Myſteries being ſeen, whatſoever was hid with clouds and darkneſs, will be manifeſt by the light of truth. If a pipe that brought plentiful ſupplies of water fail on the ſuddain, do not men look to the fountain, and thence learn the cauſe of the defect, whether the ſpring it ſelf be dry; or if running freely, the water is ſtopt in its paſſage; that if by interrupted or broken conveiances, it was hindred to paſs, they being repair'd, it may again be brought to the City, with the ſame plenty as it flows from the ſpring? And this Gods Prieſts ought to do at this time, obeying the commands of God, that if truth have ſwerv'd or fail'd in any particular, we go backward to the ſource of the Evangelical and Apoſtolical Tradition, and there found our actings; from whence their order and origination began.
8. IT is true Bellarmine reproches this diſcourſe as erroneous; but whatever it might be in the inference which Saint Cyprian drew from it, in it ſelf it was not ſo. For Saint Auſtin, tho ſufficiently engag'd againſt Saint Cyprians concluſion allows the poſition as moſt Orthodox; ſaying, in the fourth Book of Baptiſm, c. 35. Whereas he admoniſhes to go back to the fountain, that is, the Tradition of the Apoſtles, and thence bring the ſtream down to our times; 'tis moſt excellent, and without doubt to be don.
9. THUS Euſebius expreſſes himſelf in his ſecond Book againſt Sabellius. As it is a point of ſloth, not to ſeek into thoſe things, whereof one may enquire; ſo 'tis inſolence to be inquiſitive in others. But what are thoſe things which we ought to enquire into? Even thoſe which are to be found in the Scriptures: thoſe things which are not there to be found, let us not ſeek after. For if they ought to be known, the holy Ghoſt had not omitted them in the Scripture.
10. ATHANASIUS in his Tract of the Incarnation, ſaies, It is fit for us to adhere to the word of God, and not relinquiſh it, thinking by ſyllogiſms to evade, what is there clearly deliver'd. Again in his Tract to Serap. of the holy Ghoſt: Ask not, ſaies he, concerning the Trinity, but learn only from the Scriptures. For the inſtructions which you will find there, are ſufficient. And in his Oration againſt the Gentiles, declares, That the Scriptures are ſufficient to the manifeſtation of the truth.
11. AGREEABLE to theſe is Optatus in his 5. Book againſt Parmen. who reaſons thus, You ſay 'tis lawful to rebaptize, we ſay 'tis not lawful: betwixt your ſaying and our gain-ſaying the peoples minds are amus'd. Let no man believe either you or us. All men are apt to be contentious. Therefore Judges are to be call'd in. Chriſtians they cannot be; for they will be parties; and thereby partial. Therefore a Judg is to be lookt out from abroad. If a Pagan, he knows not the myſteries of our Religion. If a Jew, he is an enemy to our baptiſm. There is therefore no earthly Judg; but one is to be ſought from heaven. Yet there is no need of a reſort to heaven, when we have in the Goſpel a Teſtament: and in this caſe, celeſtial things may be compar'd to earthly. So it is as with a Father who has many children; while he is preſent he orders them all, and there is no need of a written Will: Accordingly Chriſt when he was preſent upon earth, from time to time commanded the Apoſtles whatſoever was neceſſary. But as the earthly father finding himſelf to be at the point of death, and fearing that after his departure his children ſhould quarrel among themſelves, he calls witneſſes, and puts his mind in writing; and if any difference ariſe among the brethren, they go not to their Fathers Sepulcher, but repair to his Will and Teſtament; and he who reſts in his grave, ſpeaks ſtill in his writing, as if he were alive. Our Lord who left his Will among us, is now in heaven; therefore let us ſeek his commands in the Goſpel, as in his Will.
12. THUS Cyril of Ieruſ. Cat. 4. Nothing, no not the leaſt concernment of the divine and holy Sacraments of our Faith, is to be deliver'd without the holy Scripture: believe not me unleſs I give you a demonſtration of what I ſay from the Scripture.
13. SAINT Baſil in his Book of the true Faith ſaies, If God be faithful in all his ſayings, his words, and works, they remaining for ever, and being don in truth and equity; it muſt be an evident ſign of infidelity and pride, if any one ſhall reject what is written, and introduce what is not written. In which Books he generally declares that he will write nothing but what he receives from the holy Scripture: and that he abhors from taking it elſewhere. In his 29. Homily againſt the Antitrinit. Believe, ſaies he, thoſe which are written; ſeek not thoſe which are not written. And in his Eth. reg. 26. Every word and action ought to be confirm'd by the teſtimony of the divinely inſpir'd Scriptures to the eſtabliſhment of the Faith of the good, and reproof of the wicked.
14. SAINT Ambroſe in the firſt Book of his Offic. ſaies: How can we make uſe of any thing which is not to be found in Scripture? And in his Inſtit. of Virgins. I read he is the firſt, but read not he is the ſecond; let them who ſay he is ſecond, ſhew it from the reading.
15. GREG. Nyſſen in his Dial. of the ſoul and reſurrect. ſaies, 'Tis undeniable, that truth is there only to be plac'd, where there is the ſeal of Scripture Teſtimony.
16. SAINT Jerom againſt Helvidius declares. As we deny not that which is written, ſo we refuſe thoſe which are not written. And in his Comment on the 98. Pſ. Every thing that we aſſert, we muſt ſhew from the holy Scripture. The word of him that ſpeaks has not that autority as Gods precept. And on the 87. Pſ. Whatever is ſaid after the Apoſtles, let it be cut off, nor have afterwards autority. Tho one be holy after the Apoſtles, tho one be eloquent; yet has he not autority.
17. SAINT Auſtin in his Tract of the unity of the Church, c. 12. acknowledges that he could not be convinc'd but by the Scriptures of what he was to believe; and adds they are read with ſuch manifeſtation, that he who believes them muſt confeſs the doctrin to be moſt true. In the ſecond Book of Chriſtian doctrin, c. 9. he ſaies, that in the plain places of Scripture are found all thoſe things that concern Faith and Manners. And in Epiſt. 42. All things which have bin exhibited heretofore as don to mankind, and what we now ſee and deliver to our poſterity, the Scripture has not paſt them in ſilence, ſo far forth as they concern the ſearch or defence of our Religion. In his Tract of the good of Widowhood, he ſaies to Julian, the perſon to whom he addreſſes. What ſhall I teach you more then that we read in the Apoſtle: for the holy Scripture ſettles the rule of our doctrin; that we think not any thing more then we ought to think; but to think ſoberly, as God has dealt to every man the meſure of Faith. Therefore my teaching is only to expound the words of this Doctor, Ep. 157. Where any ſubject is obſcure, and paſſes our comprehenſion, and the Scripture do's not plainly afford its help, there human conjecture is preſumtuous in defining.
18. THEOPHILUS of Alex. in his ſecond Paſchal homily, tells us, that 'tis the ſuggeſtion of a diabolical ſpirit to think that any thing beſides the Scripture has divine autority. And in his third he adds, that the Doctors of the Church having the Teſtimony of the Scripture, lay firm foundation of their doctrin.
19. CHRYSOSTOM in his third Homily on the firſt of the Theſſal. aſſerts, that from the alone reading or hearing of the Scripture one may learn all things neceſſary. So Hom. 34. on Act. 15. he declares. A heathen comes and ſaies: I would willingly be a Chriſtian, but I know not who to join my ſelf to; for there are many contentions among you, many ſeditions and tumults; ſo that I am in doubt what opinion I ſhould abuſe, Each man ſaies, what I ſay is true, and I know not whom to believe; each pretends to Scripture which I am ignorant of, 'Tis very well the iſſue is put here: for if the appeal were to reaſon, in this caſe there would be juſt occaſion of being troubled: but when we appeal to Scripture, and they are ſimple and certain, you may eaſily your ſelf judg. He that agrees with the Scripture is a Chriſtian, he that reſiſts them, is far out of the way. And on Pſ. 95. If any thing be ſaid without the Scripture, the mind halts between different opinions; ſomtimes inclining as to what is probable, anon rejecting as what is frivolous: but when the teſtimony of holy Scripture is produc'd, the mind both of ſpeaker and hearer is confirm'd. And Hom. 4. on Lazar. Tho one ſhould riſe from the dead, or an Angel come down from heaven, we muſt believe the Scripture; they being fram'd by the Lord of Angels, and the quick and dead. And Hom. 13. 2 Cor. 7. Is it not an abſurd thing that when we deal with men about mony, we will truſt no body, but caſt up the ſum, and make uſe of our counters; but in religious affairs, ſuffer our ſelves to be led aſide by other mens opinions, even then when we have by an exact ſcale and touchſtone, the dictat of the divine Law. Therefore I pray and exhort you, that giving no heed to what this or that man ſaies, you would conſult the holy Scripture, and thence learn the divine riches, and purſue what you have learnt. And Hom. 58. on Jo. 10.1. 'Tis the mark of a thief, that he comes not in by the dore, but another way: now by the dore the teſtimony of the Scripture is ſignified. And Hom. on Gal. 1.8. The Apoſtle ſaies not, if any man teach a contrary doctrin let him be accurs'd, or if he ſubvert the whole Goſpel; but if he teach any thing beſide the Goſpel which you have receiv'd, or vary any little thing, let him be accurs'd.
20. CYRIL of Alex. againſt Jul. l. 7. ſaies, The holy Scripture is ſufficient to make them who are inſtructed in it, wiſe unto ſalvation, and endued with moſt ample knowledg.
21. THEODORET Dial. 1. I am perſwaded only by the holy Scripture. And Dial. 2. I am not ſo bold to affirm any thing, not ſpoken of in the Scripture. And again, qu. 45. upon Geneſ. We ought not to enquire after what is paſt over in ſilence, but acquieſce in what is written.
22. IT were eaſy to enlarge this diſcourſe into a Volume; but having taken, as they offer'd themſelves, the ſuffrages of the writers of the four firſt Centuries, I ſhall not proceed to thoſe that follow. If the holy Scripture were a perfect rule of Faith and Manners to all Chriſtians heretofore, we may reaſonably aſſure our ſelves it is ſo ſtill; and will now guide us into all neceſſary truth, and conſequently make us wiſe unto ſalvation, without the aid of oral Tradition, or the new mintage of a living infallible Judg of controverſy. And the impartial Reader will be enabled to judg whether our appeal to the holy Scripture, in all occaſions of controverſy, and recommendation of it to the ſtudy of every Chriſtian, be that hereſy and innovation which it is ſaid to be.
23. IT is, we know, ſeverely imputed to the Scribes and Phariſees by our Savior, that they took from the people the key of knowledg, Luk. 11.52. and had made the word of God of none effect by their Traditions, Mat. 15.6. but they never attemted what has bin ſince practiced by their Succeſſors in the Weſtern Church, to take away the Ark of the Teſtament it ſelf, and cut off not only the efficacy, but very poſſeſſion of the word of God by their Traditions. Surely this had bin exceeding criminal from any hand: but that the Biſhops and Governors of the Church, and the univerſal and infallible Paſtor of it, who claim the office to interpret the Scriptures, exhort unto, and aſſiſt in the knowledg of them, ſhould be the men who thus rob the people of them; carries with it the higheſt aggravations both of cruelty and breach of truſt. If any man ſhall take away from the words of the Book of this prophecy, ſaies Saint John, Revel. 22.19. God ſhall take away his part out of the Book of Life, and out of the holy City, and from the things which are written in this Book. What vengeance therefore awaits thoſe, who have taken away not only from one Book, but at once the Books themſelves, even all the Scriptures, the whole word of God?