"Let

ners?" Cardinal Bellarmin's elusion is not a little prejudicial to his own cause. He tells us, that St. Austin speaks of those points, which are simply necessary to salvation for all men: all which he acknowledges to be written by the Apostles: " But, besides these, there are many other things," saith he, "which we have only by Tradition." Will it not, therefore, hence follow, that the common sort of Christians need not look at his Traditions? that, commonly, men may be saved without them? that heaven may be attained, though there were no Traditions? Who will not now say, me come to heaven by Scripture: go you, whither you will, by Traditions?" To which add, that a great, yea the greater part, if we may believe some of their own, of that, which they call religion, is grounded upon only Tradition. If, then, Tradition be only of such things as are not simply necessary to salvation, then the greater part of their mis-named religion must needs be yielded for simply unnecessary to all men: and, if we may be saved without them, and be made citizens of heaven; how much more may we, without them, be members of the True Church on earth? As for this place, St. Augustin's words are full and comprehensive; expressing all those things, which contain either faith or manners, whether concerning governors or people. If now they can find out any thing, that belongs not either to belief or action, we do willingly give it up to their Traditions; but all things, which pertain to either of those, are openly comprized in Scripture.

What can be more direct, than that of holy Athanasius + ? avtágneis μèv ráp elow &c: "The Holy Scriptures, inspired by God, are, in themselves, all-sufficient to the instruction of truth;" and, if Chemnitius construe it, "all truth," this needs not raise a cavil. The word signifies no less for, if they be all-sufficient to instruction, they must needs be sufficient to all instruction in the truth intended.

:

Tertullian professes openly ‡, Adoro Scripturæ plenitudinem &c : "I adore the fulness of Scripture. Let the skill of Hermogenes shew where it is written: if it be not written, let him fear that woe, which is pronounced against those, that add or detract." Thus he. Who can but fear, that the Cardinal shifts this evidence against his own heart?" For," saith he, "Tertullian speaks of that one point, That God created all things of nothing, and not of a pre-existent matter, as Hermogenes dreamed: now, because this truth is clearly expressed in Scripture, therefore the fulness of Scripture, as concerning this point, is adored by Tertullian; and, for that Hermogenes held another opinion contrary to Scripture, he is said to add unto Scripture, and to incur that malediction." Now, let any reader of common sense judge whether the words of Tertullian be not general, without any limitation: and, if the first

Bell. 1. iv. de Verb. Dei. c. 11.

+ Athanas. l. iv. cont. Gent. Initio. αυτάρκεις μὲν γάρ εἰσιν αἱ αγίαι καὶ θεόπνευτοι Yeapai wpòs TŴY Tñs åλndelas áπayyedías, &c. Sufficiunt per se, vertit Nannius. Tert. lib. advers. Hermogenem.

clause could be restrained; the second cannot, Scriptum esse doceat &c. Whatsoever therefore is not written, by this rule may not be obtruded to our belief. Neither doth he say, "If it be written against;" but, "If it be not written:" and his challenge is, nusquam legi, that "the words are no where read;" as if this were quarrel enough, without a flat contradiction to what is read. So as the Cardinal's gloss merely corrupts the text.

How easy were it for me to tire my reader, with the full suffrages of Origen, Cyprian, Chrysostom, Basil, Cyril, Epiphanius, Jerome, Ambrose, Theodoret, Hilary, Vincentius Lirinensis, and, in a word, with the whole stream of Antiquity! which though they give a meet place to Traditions of ceremony, of history, of interpretation, of some immaterial verities; yet reserve the due honour to the Sacred Monuments of Divine Scriptures.

Our learnd Chemnitius hath freely yielded Seven sorts of Traditions, such as have a correspondence with, or an attestation from the Written Word: the rest, we do justly, together with him, disclaim; as unworthy to appear upon that awful bench, amongst the inspired penmen of God.

SECT. 2.

Traditions, against Scripture.

It is not to be imagined, that the same Word of God, which speaks for all other truths, should not speak for itself.

How fully doth it display its own sufficiency and perfection! All Scripture, saith the Chosen Vessel, is given by inspiration of God; and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; 2 Tim. iii. 16. "Profitable," saith the Cardinal, but not sufficient. Many things may avail to that end, whereto they suffice not: so, meat is profitable to nourish; but, without natural heat, it nourisheth not." Thus he. Hear yet what followeth, That the man of God may be perfected, and throughly furnished unto all good works; 2 Tim. iii. 17. Lo, it is so profitable to all these services, that thereby it perfects a Divine; much more, an ordinary Christian. That, which is so profitable, as to cause perfection, is abundantly sufficient, and must needs have full perfection in itself. That, which can perfect the teacher, is sufficient for the learner. The Scriptures can perfect the man of God; both for his calling in the instruction of others, and for his own glory.

Thou hast known the Scriptures from a child, saith St. Paul to his Timothy; which are able, not profitable only, to make thee wise unto salvation, through faith, which is in Christ Jesus; 2 Tim. iii. 15. It is the charge, therefore, of the Apostle, not to be wise above that

Bellar. de Verbo Dei, l. iv. c. 10.

which is written: the same with wise Solomon's, The whole word of God is pure. Add thou not unto his words, lest he reprove thee, and thou be found a liar; Prov. xxx. 5, 6. Lo, he saith not, Oppose not his words ;" but, Add not to them: even addition detracts from the majesty of that Word; for, The Law of the Lord is perfect, converting the soul: the Testimony of the Lord is sure, making wise the simple. The Statutes of the Lord are right, rejoicing the heart: the Commandment of the Lord is pure, enlightening the eyes; Psalm xix. 7, 8.

Cardi

As for those Traditions, which they do thus lift up to an unjust competition with the Written Word, our Saviour hath, beforehand, humbled them into the dust. In vain do they worship me, teaching for doctrines the commandments of men; Matt. xv. 9. Making this a sufficient cause of abhorring, both the persons and the services of those Jews, that they thrust human Traditions into God's chair; and respected them, equally with the institutions of God. nal Bellarmin would shift it off with a distinction of Traditions. "These were such," saith he, quas acceperant à recentioribus &c: as they had received from some later hands: whereof, some were vain; some others, pernicious: not such as they received from Moses and the Prophets." And the authors of these rejected Traditions he cites from Epiphanius *, to be R. Akiba, R. Juda, and the Asamoneans; from Jerome †, to be Sammai, Hillel, Akiba. But this is to cast mists before the eyes of the simple: for, who sees not, that our Saviour's challenge is general; to Traditions thus advanced, not to these or those Traditions? And, where he speaks of some later hands, he had forgotten, that our Saviour, upon the Mount, tells him ἐῤῥέθη τοῖς ἀρχαίοις † : that these faulted Traditions were of old. And, that he may not cast these upon his Sammai and Hillel, let him remember, that our Saviour cites this out of Isaiah, though with some more clearness of expression, who far overlooked the times of those pretended fathers of mis-traditions that I may not say, how much it would trouble him to shew any dogmatical Traditions, that were derived from Moses and the Prophets. In parallel whereof, let them be able to deduce any Evangelical Tradition from the Apostles, and we are ready to embrace it, with all observance. Shortly, it is clear, that our Saviour never meant to compare one Tradition with another; as approving some, rejecting others; but, with indignation, complains, that Traditions were obtruded to God's people, in a corrivality with the Written Word: which is the very point now questioned.

SECT. 3.

Traditions, against Reason.

EVEN the very light of Reason shews us, that, as there is a God; so, that he is a most wise and most just God.

Needs, therefore, must it follow, that, if this most just and wise God will give a Word, whereby to reveal himself and his will to mankind, it must be a perfect Word: for, as his wisdom knows. what is fit for his creature to know of himself; so, his justice will require nothing of the creature, but what he hath enabled him to know and do. Now, then, since he requires us to know him, to obey him; it must needs follow, that he hath left us so exquisite a rule of this knowledge and obedience, as cannot admit of any defect, or any supplement. This rule can be no other than his Written Word: therefore written, that it might be preserved entire, for this purpose, to the last date of time.

As for Oral Traditions, what certainty can there be in them? What foundation of truth can be laid upon the breath of man? How do we see the reports vary, of those things, which our eyes have seen done! How do they multiply, in their passage; and either grow or die, upon hazards!

Lastly, we think him not an honest man, whose tongue goes against his own hand. How heinous an imputation then do they cast upon the God of Truth, which plead Traditions derived from him, contrary to his Written Word! Such, apparently, are the Worship of Images, the Mutilation of the Sacrament, Purgatory, Indulgences, and the rest which have passed our agitation.

Since, therefore, the authority of Romish Traditions, is, besides novelty, erroneous; against Scripture and Reason; we have justly abandoned it; and are, thereupon, unjustly condemned.

As for those other dangerous and important Innovations, concerning Scriptures, their Canon enlarged, their faulty Version made authentical, their Fountains pretended to be corrupted, their mispleaded Obscurity, their restraint from the Laity, we have already largely displayed them in another place *.

"Serious Dissuasive &c."

CHAP. XIII.

ON THE ENCROACHMENTS OF THE BISHOP OF ROME.

SECT. 1.

The Newness of the Universal Headship of the Bishop of Rome.

THOSE transcendent TITLES OF HEADSHIP AND UNIVERSALITY, which are challenged to the Bishop and See of Rome, are known to be the upstart brood of noted ambition*. Simple and holy Antiquity was too modest, either to require or tolerate them.

Who knows not the profession of that holy Martyr in the Council of Carthage +? Neque, enim, &c: "There is none of us, that makes himself a Bishop of Bishops; or, by a tyrannous fear, compels his underlings to a necessity of obedience."

But, perhaps, at Rome, it was otherwise:-Hear, then, with what zeal their own Pope, Gregory the Great, inveighs against the arrogance of John, Bishop of Constantinople, for giving way to this proud style. His Epistles are extant in all hands; so clear and convictive, as no art of sophistry can elude them: wherein he calls this title (affected by the said John, and Cyriacus, after him,)“ a new name, a wicked, profane, insolent name, the general plague of the Church, a corruption of the faith, against Canons, against the Apostle Peter, against God himself §;" as if he could never have branded it enough.

And, lest any man should cavil that this style is only cried down in the Bishops of Constantinople, which yet might be justly claimed by the Bishops of Rome; Gregory himself meets with this thought, and answers beforehand |, Nunquam pium virum &c: That" Never any godly man, never any of his predecessors, used those titles;" and, more than so, That "whosoever shall use this proud style, he is the very fore-runner of Antichrist." If, in a foresight of this usurpation, Gregory should have been hired to have spoken for us, against the pride of his following successors; he could not have set a keener edge upon his style.

Consonant whereto, it is yet extant in the very Canon Law, as

* Hæreseos maler est principatûs cupiditas. Chrysost. in Gal. v.

+ Neque, enim, quisquam nostrum Episcopum Episcoporum se constituit; aut, tyrannico terrore, ad obsequendi necessitatem suos adigit. Orat. Cypr. in Syn.

Greg. Epist. 1. iv. Epist. 32. et 34. et l. vi. Epist. 24.

Novum, scelestum, profanum, &c. Et 1. iv. Epist. 38, 39. &c.

|| Nunquam pium virum hujusmodi titulis usum esse, &c. nullum prædecessorum meorum, &c.