To him that would heare none but Fathers speake , it may be answered in a word , as one of the number saith : Hillar. i● Psalm. 1● Whatsoeuer is not conteined in the booke of the Law , we ought not to know it . He that speaketh so , would not haue vs seeke that elsewhere , which is not found in the Scripture . We say that all that is necessary to saluation , touching those and all other points , is conteyned in the scripture , either in expresse tearmes , or in necessary consequence and true analogue . Gen. 17● Exod 6. ● Exod. 20● In the writings of Moyses we find , that God maketh a couenant with the Hebrews , that he promiseth to be their God , and the God of their seed , to exercise mercy vpon them vnto thousand generations , that is to say for euer : to dwell in the middest of them , 〈◊〉 . 10. 〈◊〉 . 29. to keepe them as the apple of his eie . In them is Israell called happie , for that it was sa●ed by the lord God . 7.9 . Iacob being ready to depart out of this life , comforted himselfe in the expectation of the saluation of the lorde , to shew that he went to take possession of a b●tter countrey ; He and his Father called themselues straungers in the land of Canaan , which notwithstanding was promised them for inheritance ; Therefore they beleeued the true country , that is to say , Paradise . This consequent is not onely necessary , but also manifest , by the testimony of the Apostle , who draweth it from this place of Scripture , not from any vnwritten Tradition , 〈◊〉 1.9.13 . when he saith , that they which so speake , shew playnly that they seek a Country , which is the thing that Du Perron can not find in the bookes of Moyses : although we find in them that the wicked and vnfaithfull that defended lyes against the trueth , 〈◊〉 ● . 11 . did wish it . For what else meaneth that false prophet Balaam , when he sayth : O that my soule might dye the death of the righteous , or that my end might bee like theirs ? This wish expresseth clearly enough , the apprehension he had of the last iudgment . 〈◊〉 ● . 1 . When Moyses calleth the Israelites the children of the Lord their God , forbidding them to sorrow for the dead as infidells , he speaketh no lesse manifestly of the resurrection , 〈◊〉 4.13 . than S. Paul , when he exhorteth the Thessalonians not to lament for the dead , as they do that haue no hope . 〈◊〉 3.2 . When Moyses saith that God holdeth all his saints in his hands , he saith the same thing that is sayd by other that haue written after him , That the soules of the righteous are in the hands of the Lord : and that they commit their soules vnto him , 〈◊〉 ● . 1 . 19. 2.32 . 24. ● . Iud. ● . 29 . ●0 . 19 . as vnto a faithfull creator . So when he speaketh of the book of life , of the taking vp of Henoch , which Tertullian calleth Candidatum aeternitatis : when he saith , that those that feare God and keepe his commaundements , shall be happy for euer : when he setteth before the Iewes , life and death , blessing and cursing : when he threatneth them with the fire of the Lords wrath , Deut. ● which shall burne euen to the bottome of hell , shall consume the earth with her encrease , and set on fire the foundations of the mountaines : When ( I say ) he writeth all these things , he sheweth clearly enough the immortality of the soule , the resurrection of the body , the last iudgement , Paradise and He●l , which points are vnseparably linked together .

Jf these testimonies seeme not cleare enough to the Bishop of Eureux , who confesseth neuerthelesse that in Daniell , and the other Prophets that haue written since Moyses , there is some found ; Let him consider , that they which among the Corinthians denied the resurrection , 1. Cor●● shifted off the one as well as the other : Which sheweth , that if those that doo erre in some point , will not suffer themselues to be vanquished by the scripture : that commeth not through any obscurity and imperfection of which they falsely accuse it , but from their owne malice and blindnes .

Moreouer , it is to be noted , that it hath pleased God orderly to distribute the reuelation of his will , of his promises , and of his couenant , by certayne degrees , increasing alwaies the measure of this reuelation , as the age of the world increased . This oeconomy is clearely obserued in the Scripture , if we mark therein the degrees from Adam to Abraham , from Abraham to Moyses , from Moyses to Dauid , from Dauid to the captiuity of Babylon , and from the captiuity of Babylon to Iesus Christ , who was the light it selfe . For this cause the time of the Iewish Church is called the time of Infancy , ours on the contrary , the fulnes of time . If then the Scripture of the old Testament were a sufficient light to the Iewes , though it was not so cleare as ours , how much more ought we to content our selues , with that light which we haue by the addition of the new Testament ?

As for the booke of Iob , in which the resurrection of the body , and by consequent the immortality of the soule are found in expresse tearmes , whatsoeuer Du Perron saith , who wrongfully attributeth vnto vs , the false exposition of some Anabaptists : We learne indeed of the Iewes , that Moyses hauing found this booke in the countrye of Madian , where his father Law was , brought into Egypt , to propound it vnto the Iewes as an example of patience in their seruitude . But when we say , that this history hapned before Moyses wrote the Law , wee are grounded on good consequence drawne from the scripture , which teacheth vs , that after the publishing of the law , it was not lawfull to offer sacrifice else where than before the Arke or Tabernacle , without speciall commaundement : So that if Iob had liued after the law of Moyses neither woulde he haue transgressed the Law in offering sacrifice , nor God haue approoued his sacrifice . The age also that the scripture giueth to Iob , maketh vs beleeue that he was before Moyses , ● 10. who witnesseth that those of his time liued not so long . Du Perrons coniecture , who will haue him to haue liued before the captiuity of Babylon , is friuolous ; he groundeth it on this , that Ezechiell nameth together Daniell and Iob , ● 14. whence it would follow also , that Noah should haue liued in those times , for the Prophet nameth him with the other .

The knowledge of these things , eyther is not necessary to Saluation , or is found in the Scripture by analogy or by consequence . If the Exorcists of whom Saint Matthew speaketh , be such as those of whom speaketh saint Luke , Math. ● Acts 19 ( as Du Perron hath it from Caluine ) there was no diuine institution : For they in the Acts , were certayne vagabonds that abused the name of Jesus , for which they sped very ill . We know that in the beginning of the Christian Church , this miraculous guift of casting out deuills was vsuall there , but we find not that they which had it , in the exercising thereof did vse any mysticall prescript forme : but that they did simply coniure the * * Ener●● Possessed in the name of God : whence we gather that such as in the Iewish Church had this guift , and did vse it lawfully , brought thereunto none other mysterie , than the calling on the name of the God of Abraham , Isaack and Iacob , which forme is found euidently enough in the Scripture .

The miracle of the Poole was visible , as the miracles of Iesus Christ , the Apostles , and the Prophets afore them were : Iohn . 5. ● It tended not to establish or confirme any false doctrine , in which case the caution that Du Perron requireth had been necessary . Nehem: ● Nehemias sayth that the gate of this Poole was hallowed , when he City was reedified , after the returne from captiuity . Whence we may coniecture , that God then adorned it with this miracle , in token of his approuing the restoring of the City . And the word Beth-chesda , which was the name of the Poole in the Syriack tongue , signifieth the house of benignity , because God there did visibly shew his goodnesse , in healing all the diseases of his people .

The custome to deliuer a man at Ester , was rather a corruption of Iustice , brought in by infidell Gouernors , than any necessary point to saluation , reuealed and commanded of god to the faithfull .

Moyses made not expresse mention of some ceremonies , which the Apostle reciteth ; 〈◊〉 : 19 : 21 : but we learne them better by analogie and consequence of Scripture , than by vnwritten Tradition . It was commaunded to vse water in all sacrifices : And if that was requisite in particular mens sacrifices , how much more in the ratification of the publick couenant wherof Moises speaketh ? 〈◊〉 ●4 :

He nameth not likewise in expresse words the hee goats , purple wooll and hysope : but he saith , that the children of Israell offered burnt offerings , and then peace offerings , or offerings of thanksgiuing . Now the whole burnt offerings , which were expiatory for sinne , could not be but of goats , Leuit: & 16 : 8● as the scripture teacheth elsewhere . So we see that god commandeth they should offer vnto him purple wooll : Hysope was commaunded before they came out of Egypt , Leuit ● Numb and after was ordayned to serue alwayes for an Jnstrument to the sprinklings ; whereunto Dauid alludeth , Psal. 5 when he prayeth that god would purge him with hysope , that he might be clean . Now seeing god would that these things should be ordinary vnder the Law , it appeareth by Analogy , that he had caused them to be as an example of the other that should com after .

Touching the sprinckling of the book , Exod. 2● we gather by that which is sayd in the same place , that Moyses hauing sprinkled the Altar , tooke the book , which ( as appeareth ) was vpon the Altar , with which it was in like manner sprinckled .

As for the pot of Manna , Moyses saith , Exod. 1 Numb● 1. King ● 2 : Chro● that it was put before the face of the Lord , that is , before the Arke and not with in it : the same is said of Aarons rod . And elsewhere the scripture saith in expresse words , that there was nothing in the Ark , 〈◊〉 4. but the two tables of stone . That which is sayd in the Epistle to the Hebrewes is not against it : For the relatiue En hi , is not to be referred to the word Kibotou Arke , though it be neerest to it ; but to the word , Scéné Tabernacle . And of such like constructions , there are found many other examples in Scripture : otherwise there should be a manifest contradiction , which is that du Perron would fain find if he could , in the Scripture .

The knowledge of the combat of the Angell with the diuell , about the body of the Moyses , is not so come by Tradition , but that we learne some thing of it euen from the Scripture : 〈◊〉 3 : 2 : for there is no doubt but that saint Iude aymed at the place of Zacharie , where we read the same words : The Lord rebuke thee ô Satan . The Prophet calleth him the Angell of the Lord , whom the Apostle calleth Michael the Archangell : both of them doo meane the Prince of angells , that is to say , Jesus Christ , who hath combatted and ouercome Sathan , and wonne the body of Moyses , that is , hath accomplished the mystery of our redemption , figured by the shadowes of Moyses , 〈◊〉 ●2 : 17 : whereof Christ is the true body , as the Scriptur saith . And in that he durst not denounce the sentence of curse , it derogateth nothing from his deity and Maiesty . For we must consider him in this place as Mediatour , in which quality , he is subiect and obedient to his Father , not exercising his Allmightines .

If the L. of Perron wil not admit this exposition , let him know then , that the reason , the apostle draweth from this vnwritten history , is found very well grounded on the Scripture , Exod , 22. ● which in expresse words forbiddeth to curse or speake euill of Princes . But the Church of Rome doth profit very ill by this Tradition of saint Iude : For first it exposeth and prostituteth all the bodies and reliques of Saints departed , and suborneth false ones too in their roome , to cause the people to commit Jdolatry , in steade of resisting the diuell when he bringeth foorth such inuentions , as the Archangell did ; who according to the common exposition of this place , fought with him , when he woulde haue discouered the sepulcher of Moyses , which God had of purpose hid , that he might take away from his people all occasion of idolatry : and secondly , Deut 3 . 4● it taketh liberty to it selfe to blaspheme and tread vnder feete the greatest dignities of the earth , as the Popes haue impiously and arrogantly shewed it euen to Kings and Emperors .

The prophecy of Enoch , which the same Apostle alledgeth touching the last iudgement , is not onely not repugned by the scripture , but is also therein more clearly expressed , than the prophane contemners of God would haue it . We receiue most willingly all Traditions , which haue like conformity and approbation in scripture , as this prophecy : We confesse that all particular deeds and sayings are not conteyned therin ; For Singularium nulla est scientia : but the reason & ground of all these things are found therein ; and the sentence of saint Iohn remayneth true , though all that our Lord hath doon be not written , yet that which is written , Iohn : 20●30 : 31 : is sufficient for vs to beleeue that Iesus is that Christ , and that in beleeuinge we might haue life in his name . I remember that in the verball conference the B. of Eureux accused those of our side of a most wicked falsifying of this place , for hauing translated the word , tavta ; these things : in stead of referring it onely to miracles , of which alone , he maintained that S. Iohn meant . And because I could not get from him any cleare answer , as then , on expositions of S. Augustin and saint Cyrill , that I alledged , wholly agreeable vnto ours , I will in this place rehearse them . ●t Tract . 〈◊〉 . 45. The first saith , though Iesus had doon very many things , yet all were not written : but that which seemed sufficient for the saluation of beleeuers was chosen to be written , The other speaketh yet more clearely : 〈◊〉 lib. 2. in 〈◊〉 cap. vlt. All the things ( saith he ) that Iesus did are not written ; but only those things that the writers thought sufficient , as well for doctrin as for manners , &c.

When saint Paul wrote this Epistle , there was scarce any scripture of the new Testament : For after our aduersaries own account , no Euangelists yet had written , and saint Paule had than written , but his former Epistle to the Thes●●●nians Seing then , these two Epistles did not conteine al the doctrin of Christ , necessary to be known , the Apostle fitly exhorteth the Thessalonians to obserue , not only what he had afore written vnto them , but also what he had taught them by word of mouth . But doth it follow therefore that none of that should afterward be written ? Du Perron saith , it doth , because it is in consequence of a Tradition , that he had giuen them , touching the cause that hindred the comming of Antichrist , which was neuer written , that he frameth this generall Law . But that is altogether false , 2. Thes. 2. ● we need but looke into the text , to know of what Traditions the Apostle speaketh : We ought alwayes , saith he , giue thanks vnto God for you , because he hath chosen you to saluation , through the sanctification of the spirit , and the faith of truth , whereunto he hath called you , by our Gospell , to obtaine the glory of our Lord Iesus Christ . Whereupon he addeth ; Wherefore keepe the Traditions , that is to say , these instructions of truth , which you haue learned , and which I haue giuen you , either by word of mouth or by our Epistle . By the consequence Du Perron draweth , it should folow , that , part of this tradition , touching the hindring of Antichrists comming , should be written : which was doon , and therefore he ouerthroweth his own exposition . Furthermore , though all he saith were of force , as it is of none : yet could he but prooue thereby the traditions of the Apostles , and not an infinite number of others , which the Church of Rome causeth to be obserued , as the Lawes of god which we know by their histories , were instituted many ages after the Apostles times . If because Moyses had giuen som instructions , by word of mouth to the Israelites , the Cabalists and Iewish Rabins would make vs receiue the Traditions of their Thalmud , who would admit them ? And if du Perron beleeue the Fathers , let him beleeue then Tertullian , Chrysostome , and saint Hierome , who say that after the ruine of the Romane Empire , the throne of Antichrist should be established 〈◊〉 ●ome . Which therefore , is fulfilled , seeing that the ruine o● 〈◊〉 Empire , is notorious to all the world .