CHAP. 1. Concerning the nature of this Controversie .

OVr Adversaries were accustomed a great while to dispute by way of Scripture ; but at length perceiving themselues weake in the cause , and being much disquieted that the Scripture doth locke them vp into so narrow a roome , they spurne against it , labouring to make it appeare doubtfull , and without authoritie . By this meanes our Controversies change their nature ; for instead of disputing by ground of Scripture , we are now led backe to dispute of the Scripture it selfe , and to defend the Authoritie and Perfection of it . This is now the field wherein our Adversaries doe sport , and display the mettall of their conceits . They accuse the Scripture of imperfection and insufficiencie , of obscuritie and vncapablenesse to determine any difference , calling it a dumbe and imperfect rule , a nose of wax , a rocke of scandall , a scabbard , that receiveth as well a leaden , as a steele blade . And though Church of Rome bee partie in the cause , yet will it bee Iudge supreame , and infallible . If the Church bee Iudge , shee of Rome will bee Iudge , and will haue it appertaine to her to prescribe her taske vnto her selfe , and to bee soveraigne Iudge of her owne proper dutie . Our Adversaries make the Church of Rome the Iudge infallible of her owne proper infallibilitie , and that shee shall bee soveraigne Iudge of the interpretation of the same Lawes , wherby God doth judge her sinnes . They sticke not to say , that the Church of Rome is no way subject to the Scripture , that is to say , to God speaking by his Prophets and Apostles . So on the other side they maintaine , that the Scripture is subject to the Church of Rome , and ought to be regulated by the Faith of that Church . They avow that to bee the singular and onely Church which giueth authoritie to the Scripture , and will haue the Scripture inferiour to the Church in Dignity , in Stability , in Certainty , in Antiquitie , and in Amplitude : Yea , so farre they proceed , that the Pope may adde to the Creed , dispense contrary to the Apostles , alter that which God hath ordained in the holy Scriptures , and dispose of his Commandements . They hold , that the sacred Scripture bee therefore entertained and received amongst men , because the Pope doth approoue and ordaine it so to be : as if the Pope were more to be credited then God , speaking in his holy Scriptures ; or that he were no whit subject to the Law of God conta●ned in the Scripture .

In all this controversie betweene the Scripture and the Church , concerning the preheminence , by this word Church , our adversaries alwayes understand the Romish , although there be many other more ancient and more pure ; namely , the Greeke , the Syrian , the Affrican , &c. and by the Romish church they understand the Pope alone , in whom resideth the soveraigne authori●ie , & who judgeth all ●hings without possibility to erre ; yea , then especially when hee judgeth alone motu proprio , of his owne meere motion , and speaking in the Chayre Apostolique ; and when it is his pleasure to joyne unto him some Prelates for his assistance in Decreeing , hee reinvesteth them with infallible knowledge and vnderstanding , yea in the poynts which he himselfe understandeth not .

Whosoeuer will heere open his eyes , and not forbid himselfe the use of reason , shall easily perceiue , that Satan by this proceeding indeavoureth slily to bring in Atheisme , and to vndermine the foundations of Christian Religion For by this meanes the Christian Faith is not founded vpon the Word of God contained in the holy Scriptures , but vpon humane and uncertaine evidence , yea the most uncertaine that can bee conceived ; they justifying the authoritie of the Church of Rome to be onely established vpon the testimony of the Romish Church , making her Iudge , witnesse , and party in the same cause , and endeavouring to make men beleeue , that the Church of Rome hath more authoritie then the Scriptures , for she her selfe doth say it .

If it be so , that the authoritie of the Scripture bee grounded vpon the authoritie of the Church of Rome , why doe they alledge unto us passages of Scripture to support the authoritie of the Church of Rome ?

And when instead of directing the Faith of a Christian by the Word of God , speaking in the Scriptures , they send him to the Church , the simple people are perplexed and hindred from choosing the best Church amongst many contrary . How shall they choose ? Church from the false ? shall they know it in examining her doctrine by the Scripture ? that may not be ; for the Scripture is a Booke that the people are not permitted to reade : and our adversaries affirme , that the Church is not subject or bound to the Scripture , and that the Church may change the same which God commaunded in the Scripture .

Shall they discerne the true Church by antiquity and succession ? nor that ; for the Syrian and Greeke Churches ( contrary to the Romish ) are more ancient then that of Rome , deriving their succession from the Apostles ; and punctually to judge in this succession and antiquitie , infinite Histories both Greeke and Latine ought to be read , wherein the people vnderstand little or nothing : And amongst the Clergie it selfe , scarce one of an hundred is found , that hath but ordinary or competent knowledge therein . Hee that but entreth into the view thereof , shall discouer the seat of the Romane Pontifies defiled with heresies and enormous crimes , yea mangled and rent with Schismes that are decided by stroke of sword ; and according to the power of Emperours and Kings doeth the scale weigh downe .

Shall they haue respect to the generalitie and multitude ? no , Iesus Christ calleth his Church a little flocke , Luke 12. 32. and signifieth vnto vs , that the multitude and broad way leade to perdition , Math 7. 13 , 14.

Shal they giue heed to miracles ? no , the Apostle hath foretold us , that the sonne of perdition , who is Antichrist , shall come with signes and miracles , 2. Thess. 2. 9. And Iesus Christ admonisheth vs , that false prophets shall arise , and shall make signes & wonders to seduce , Math. 24. 24. Now seeing that so many false miracles are wrought , and the most predominant Courts of Iustice haue made many Decrees against the workers of them , how and by what markes shall the poore people distinguish the true miracles from the false , seeing there is no knowledge of the true doctrien declaring Gods will that we should discerne the miracles ? Deut. 13. v. 1 , 2 , & 3. Briefly , it is certaine , that the Scriptures authoritie being no more the foundation and direction of the beleeuers faith , all Religion vanisheth , and turneth into smoke , and there remaines nothing but to beleeue at adventure , to follow the generalitie , and like blind men to lay hands on him that marcheth next before vs .

It is answered , that in this perplexitie the people are to follow their Doctors and Pastors , for they are the men that vndertake with God for the people . What ? must euery man beleeue the Pastors of his owne countrey ? must they follow the Church wherein they are borne ? shall man owe his Religion to his birth , or the custome of his countrey , or the successe of affaires ? If it bee answered , that by the Pastors and Doctors , those of the Church of Rome are to be vnderstood , therein lies the poynt of difficultie . For the question is , if those Doctors bee sound and good , teachign the true way of health , conformably to the Word of God , which they conceale from the people , in denying them to reade the holy Scriptures ; then are the people bound to beleeue , that these are good Doctors , before they know the good doctrine ; and that this church is the true church , before they know or apprehend the truth . They are also bound to beleeue what the church of Rome beleeveth , not knowing what that Church ought to beleeue . But if it be their tenent , that every particular person bee assisted with the Spirit of God , to bee able to discerne the true Church ; why hold they not that hee bee assisted with the same spirit to discerne the true doctrine , and to examine it by the holy scriptures , seeing that the true Church cannot bee distinguished but by the true doctrine ? for the true faith is first to be knowne before the true faithfull can be distinguished ; and the true rule is to be well vnderstood , before those that follow it can be knowne . Christ must first be knowne , before there is possibility of knowing undoubtedly , what Church is truely his flocke .

Adde likewise heereunto , that the faith of the Romish Doctors dependeth entirely upon the Popes faith ; neverthelesse they ( for the greatest part ) doe beleeue that the Pope may erre ; and the Popes themselues doe confesse the same , as wee haue elsewhere prooved . Yea , their errors are condemned by those Councels , which the Church of Rome did allow . And it is hard to beleeue that he cannot erre , who boasteth of his authority and power , to change that which God hath ordained , & to dispense with his commandements .

Add moreover , that the greatest ●●atterers of the Popes , that haue written their histories and liues , doe lament the corruption of that seat , and complaine of the traffique it exerciseth , and of the infamous ●●ving of many Popes , and their intolerable pride : for what doth the Pope ? hee is advanced so far as to call himselfe God , and the divine Maiestie , to cause himselfe to bee adored , to reach forth to Emperours a pantable to be kissed , to dispose the crownes and liues of Kings , and to release soules out of Purgatory : insomuch as from a poore Biship of a citie , who in the Primitiue time appeared not but in the martyrdomes , is by degrees become a great Monarch of the earth , that surpasseth in riches and treasure the greatest Kings of the world .

These things considered may we fix in our minds a just cause to suppose , that the Pope is the same man that the Scripture hath foretold to come into the world , to * * 2 Thess 2. 7 & 8. Apoes 13. 11 2. Thess. 2. ● . 4. & 9. Apocal. 17. 3. 4. 9. 18. Apocal. 17. 2. Apocal. 13. 15. lift himselfe up into the shrone of Roman Emperours , stile himselfe God , vaunt of signes and miracles ; he that should be● cloathed in scarlet , should possesse his seat in a towne of seven mountaines , ( which is Romes description ) , should seduce Kings , wage war against the Church , and vanquish it , and all this vnder the name of Christian , assuming to himselfe the title and authoritie of Iesus Christ . For so saith the Spirit of God in the 13 of the Apocalipse : Hee shall haue the hornes of a Lambe , but shall speake like a dragon . These things having beene foretold aboue fifteene hundred yeares past , no man since that time hath so swelled himselfe to so high a pitch , as to haue these recived things appropriated vnto him , but the Pope of Rome . Is it by chance or adventure , that such pre●ogatiues haue met in one man ? Surely these considerations are sufficient to cause a suspition in ●s , that this is the man who should haue more authoritie then the Scripture , that would haue himselfe beleeved , when hee saith that the Scripture is subject vnto him , and that he hath power to change it , that is to say , to contradict it . For no man can extoll himselfe aboue the Scripture , vnlesse it bee meerely to impugne it .

Now though man fearing God , and touched with the zeale of his house , cannot see the Scriptures , ( that are divinely inspired ) to bee so injuriously despighted , without extreme horrour and griefe ; and though it bee a very prodigie or wonder of men , that call themselues Christians , but so powre out their hearts in invectiues against the Scripture , ( whereof neither Porphyry , nor Lucian , nor the most capitall enemies of the Christian name were ever advised ) : yet to us is it a subject of joy , and no little consolation in the midst of reproaches cast upon us , to be imployed to speake in Gods behalfe , and to defend the honour of his word , against men perversly ingenious to defame it . For it is better to suffer for him , then to triumph without him . There is not a more honourable blemish , nor more honest disgrace , then to bee defamed , and oppressed for his name .

True it is , that the staine and disreputation exceed our strength , and it is no easie matter to speake worthily of the condigne honour belonging to holy Scripture , and with imperfect mindes to defend her perfection , it were in some sort to light the day with a candle , and to demonstrate the Sanne with the finger , as to endeavour to arriue at the bright evidence of the Scripture : for at all times all that wee can performe is lesse cleare then her perfection . I hold it therefore expedient to publish to the light the scandalls and accusations which our adversaries doe raise against the Scripture , and to shew how God hath strucken them with the spirit of amazement : as also to compare the wickednes and vanitie of the Romish Traditions , with the perfection and sanctitie of the holy Scripture . And wee hope that in this so holy and just quarrell God will assist vs , and that he will vouchsafe vs the grace to maintaine the honour of his Word , by such meanes as are most agreeable to his Word : and that he who hath confounded the tongues of the builders of Babel , will confound the thoughts and spirits of those that labor daily to rebuild it .

In my three former Treatises , entituled , The Iudge of Controversies , I haue defended the authoritie of the Scripture , and shewen , that our adversaries in this cause haue not onely the Scripture contradicting them , but also themselues , common sense , antiquitie , and experience ; and that they are not onely at variance among themselues , but every one particularly thwarteth himselfe . It remaines now to speak of the perfection of the Scripture , and to shew that our Adversaries wrongfully find fault therein , and most injuriously accuse it of insufficiencie .

These two Questions , the one touching the authority of the Scripture , the other as concerning her perfection , are linked together inseparably . These two properties of Scripture reciprocally embrace one the other , and afford to themselues mutuall succour . For the Scripture it selfe by her authoritie maintaineth her sufficiencie , and her sufficiencie giveth her authoritie . And whosoeuer withstandeth the authoritie of the Scripture , fighteth also against her perfection : for if the Scripture be soveraigne Iudge , it is deficient in nothing to judge well And it is certaine that shee cannot bee Iudge of poynts whereof shee speaketh not . If shee bee wanting in any thing , some superiour authoritie must supply her default . And if our Adversaries haue reason to say that the Church of Rome is the rule of Scripture , for a certaine it is of that Church wherein we ought to learne , whether there bee any imperfection in the Scripture : but the decision of the question touching the Scriptures authoritie , levelleth the way for us to the question concerning her perfection : which shall bee ( if God permit ) this last Treatise , wherein wee defend the absolute perfection of the Scripture , against the Appendixes and Additions of the Romish Church , which men call Traditions ; yea against men that with a depraved subtiltie search and hunt after defects in Scripture : like vnto Holland spectacles , that discover spots and staines in the shining sunne .

When we compare the Romish Traditions with the doctrine of holy Scripture , they will be found not onely infinitely beneath the sanctitie and excellencie of the Scriptures , and as coales mingled amongst Diamonds : but also contrary to them , and meere insurrections against Gods commandements , vnder colour of addition . It will bee found , that these Traditions , which they deriue and make to descend from the Apostles , are forged de novo , and resemble the Gibeonites who being very neere , spake as if they were come from farre . It will appeare , that these Traditions which men exalt in generall , when they come to a particular scanning , they are but a frivolous bundle of human Inventions , contrived for gaine , and of malicious deceits , to subdue the people under the Ecclesiastiques , and to retaine them in blind ignorance .

CHAP. II. Of the word Tradition .

IT will be necessary to expound the word before wee speake of the matter . This word Tradition signifieth a doctrine giuen by succession from hand to hand . From whence we conclude , that the holy Scripture , the Law of God , and the Gospell are Traditions . The Apostle St. Paul , in his first chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Galat. v. 14. affirmeth himselfe to be exceedingly zealous of the Traditions of his Fathers ; calling so the Law of Moses , whereof he had been very zealous , or at least comprehending it in these Traditions . The same Apostle in the second to the Thessal . chap 2. v. 15. exhorteth them to preserue the Traditions which they had learned either from his mouth or by his Epistle , calling the doctrine which he had written unto them a Traditon . And in the 15 chap. to the Corinth . the I. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siergo aut Evangelio praecipitur , aut in Apostolorum epistolis aut actibus continetur , &c. observetur divina haec & sancta traditio . I have given you by tradition , ( for so is the Greeke word ) that Iesus Christ is dead for our sinnes , according to the Scriptures . He then calleth Tradition that which is in the Scripture . Iust in the same manner speaketh hee in the same Epistle at the 23. vers. of the 11. chapter .

Thus speake the Fathers . Cyprian in his 74. Epist. to Pomp. If it bee commanded in the Gospell , or contayned * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. in the Epistles of the Apostles , or in the Actes , let this divine and holy Tradition bee obserued . And Basil in the third Booke against Eunomius : The Lord himselfe in the tradition of saving Baptisme , gaue this order , saying , As you goe along , baptize in the name of the Father , the Sonne , and the holy Ghost .

But Custome hath prevayled , that by this word Tradition , some Document , Rule Recitall , or Ceremonie in matter of Gods Service , not contained in the holy Scriptures bee observed . And so shall the word bee taken in all this Treatise .

CHAP. III. The beleefe of our Churches . The calumny of Regourd a Iesuite .

THe fift article of our confession expresseth , that the holy Scripture is the rule of all veritie , containing all that is necessary for the service of God and our owne salvation , whereunto it is not lawfull to adde , diminish , or change .

Hereby we intend not absolutely to reject all Tradition : for if there bee a Tradition that addeth nothing to the Scripture , but serveth onely to maintaine her authoritie and perfection , wee imbrace that most willingly . Such a Tradition is that the Books of the old and new Testament are sacred and Canonirall . This Tradition is so far from adding to the Scripture , that on the contrary it sayeth , that nothing ought to be added thereunto . Neither is it without the compasse of the Scripture , seeing that it springeth and results from the perfection of the Scripture it selfe ; and the credit or testimony that a Church ( bee it true or false ) conferreth upon these Bookes , is but a probable and humane testimony , vntill God ( giving efficacie to this Scripture to touch and stirre vp devotion ) imprinteth in it a more effectuall perswasion . For it is not the Church that giveth faith , but the spirit of God that worketh in our hearts by his powerfull word .

As a river that passeth through a towne , is sufficient to refresh and water it throughout , yet notwithstanding is it behoouefull that some Pipe or channell should conduct it from the source into the place : so the holy Scripture is sufficient to instruct vs to salvation , neverthelesse it must come to vs as it were by the course of successiue Tradition . Such a Tradition addeth no more to the Scripture , then the channell addeth to the water of the River .

Also when wee reject unwritten Traditions , we intend not to reject all the words that are not found in the Scripture , in regard that wee may there finde the matter in substance and equivalent termes , and that these words doe add nothing to the doctrine of salvation contained in the Scriptures . Such are the termes of Gods providence , and of the Immortalitie of the soule . Likewise the words of Trinitie , Consubstantiall , and the Procession of the holy Ghost , words profitably imployed by our forefathers , to make that perspicuous which is contained in the Scriptures , and to shut vp heretikes into a more narrow strait .

Also wee willingly admit of unwritten Traditions which concern not the doctrine , but onely the Ecclesiasticall pollicie , and outward order , in regard that such Lawes and Customes are not given for absolutely necessary , and equalled with the doctrine of salvation : as also , because they serue not the Pastors use for traffique , avarice , or ambition ; and that in this order and outward pollicie there is nothing dishonest , and contrary to good morality , or that may expose the Christian Religion to ridiculousnesse ; and lastly , because that with these Ceremonies and observations the multitude is not excessiue , neither doe they divert the piety by postures of the countenance , or the spirituall service by corporall exercise . For as the Romans having conquered a Province , did amuse the people with Sports and pompous Triumphes , feasting them with their spoyles , whilst they were then busie in plotting and aggravating the peoples servitude : so doth the enemie of our salvation amuse the people by the splendour of Ceremonies , whilst hee then inthralleth consciences , and tacitely insinuateth idolatry ; to which , the very inclination of the people doth much contribute . For a man naturally loveth rather to recreate his sense , then to instruct his understanding ; to behold publike spectacles , then heare wholesome doctrines ; to admire pictures , then edifie by good precepts ; and findeth lesse difficultie to shape stones to the image of man , then to unshape or reforme man to the image of God .

Our confession then rejecteth onely the Traditions , that adde something to the doctrine of faith & manners contained in the Scripture , and which are given forth to supply that which is thought to be wanting in the doctrine of the holy Scriptures .

The Iesuire Regourd in his booke Pag. 786. & 787. intitled , Catholike Demonstrations , in the sixt Demonstration , proposeth salsely our Beliefe . Hee alledgeth the wordes of the fift Article of our confession of the faith , where hee makes vs say , that the Word of God contained in the Bookes received by vs , is guided with all veritie , and containeth all that is necessary for the service of God , and for our owne salvation , and that by it all things ought to be examined and squared ; Antiquity , Customes , the Multitude , humane Wisdome , Iudgements , Sentences , Edicts , Decrees , Councells , Visions , Miracles . But he changeth the words of our Confession by a most notorious falsification : for we say only that these things must not bee opposed against the Scripture . Marke our very words : It is not lawfull for men nor Angals to adde thereunto , nor diminish , nor change . Whence it followeth , that neither Antiquitie , nor Customes , nor the Multitude , &c. ought to be opposed against the holy Scripture . We condemne not Antiquitie , nor Councels , as Regourd imposeth upon vs ; but wee say , that hee that would oppose these things against the Scripture , ought not to bee beleeved . Wee affirme this , because our Adversaries say , that the Romish Church may change that which God hath commanded in the Scripture , dispense Gods word contrary to the Apostle , and esta●lish new Articles of Faith : wherof we haue set downe multitudes of proofes , in the forepart of our first Booke , and will produce more here following .

CHAP. IV. The opinion of the Romish Church . That our Adversaries with one consent accuse the Scripture of insufficiency , and of not containing all the doctrines necessary to salvation .

WHen our Adversaries dispute against Pagans , and compare the holy Scripture with humane wisedome , they exalr the sanctitie , perfection , authoritie , perspicuity , and divine efficacy of the holy Scripture ; yea , you would imagine they accorded with vs , and borrowed our termes . But when the question is of comparing the Scripture with the church of Rome , then alter they their language , debasing the dignitie of the Scripture , to the end to magnifie the authoritie of the Pope . They vphold , that the Scripture is not Iudge , & that this title appertaines unto the Pope , and to the Prelates which he authoriseth ; then ( I say ) they make all authoritie of the Scripture to depend upon the power and testimonie of the Romish Church . They accuse the Scripture of incertitude , of being depraved , of obscuritie , of insufsiciencie , and imperfection .

But if one represent vnto them their owne proper words , wherein they commend the perfection of the Scripture , and acknowledge that it containeth all that is necessary to salvation , they haue an evasion ready at hand : for they say that the Scripture may bee called ●erfect , because she referreth to the ●hurch , which supplyeth all her ●efects . Wherein they apparantly ●putradict themselues . For if the Scriptures send back to the church to learne of her wherein they are de fectiue , by the same message and ●●nding backe they confesle their ●wne imperfection . The Merchant that sendeth away his Chapman to another shop , to finde that which hee hath not in his owne , by this dismission hee confesseth that his owne shop is ill furnished . And if it be sufficient for the Scripture to be called perfect , when as she sends is to the Church , it is most cer●aine , that instead of all the Scrip●ure , one sole line might suffice , spcaking thus ; Goe but to the Church of Rome , and shee will teach you all things infallibly .

Now to vnderstand what is the imperfection where of our adversaries accuse the Scripture , let v●● obserue what they discourse vpon the same .

The Councell of Trent in the fourth Session pronounceth that the Church shall rece●ue and honour the vnwritten Traditions with equall affection of piety and reverence as the holy Scripture . The hallowed Synod ( say these Fathers ) Omnes libros tam veterus quam novi Testamenta nec non Traditiones ipsas tum ad fiaem tum ad mores pertinentes , tanguam vel ore tenus à Christo , vel à Christo , vel à spiritu sancto dictatas pari pietatis affectu , ac reverētia suscipit ac veneratur . receaues and honoureth with like affection of godlinesse and reverence all Bookes as well of the Old as the New Testament , and the Traditions appertaining to faith and manners , as dictated onely by the mouth of Christ , or by his holy spirit . Yea by this decree the commandements of the Church of Rome are equall to the Law of God , and the doctrine of the Gospell contained in the New Testament . By this rule the Invocation of Saints commanded by Tradition , ought to bee done with like pietie and reverence , as the Invocation of God commaunded in the holy Scripture .

By the authoritie of this Councell Catechismus ad pa ochos ex Decrete Con●tly arid . Py 4. Pont. Max. iussis editus . Omnis aoctrinae ratio quae fidelibus tr●aeda sit , quod in Scripturam traditionésque distributum est . a Catechisme was framed , which in the very entry and be ginning placeth this Maxime that all doctrine which ought to be given to the faithfull , is contained in the Word of God , which is divided into Scripture and Traditions ; whence grew vp the distinction of the word written and unwritten .

Gregory de Valentia the Iesuite in the fift Booke of his Analysis , and Scripturans non esse sufficientem fides regulam , quta non continet omnia . Title of the third Chap. The Scripture is not a sufficient rule of faith , for it containeth not all things .

Cardinall Bellarmine a Iesuite , in his Booke of the Vnwritten word Scripturas sine Traditioni●us nec fuisse fimpliciter necessarias , nec s●fficientes . Chap. 4. The Scriptures without Traditions are not simply necessary nor sufficient . And there againe he calleth the Scripture regulam non totalem , sed partialem , a rule not entire , but a piece or parcell of a rule .

The Iesuite Baile in the 9 question of his Catechisme : I will make you poynt it with your finger , that the Scripture is not sufficient .

Peter Charren in the fourth Chap. of his third Verity , saith , that to require all to bee proued by Scripture , is an vniust demand . And not much after : The Scripture is nothing but a little par cell of truth revealed . Part. 3. disp. 8 § 〈◊〉 〈◊〉 Stultum est omnia ab Apostolus scripta putare vol omnia ab●●is tradita 〈◊〉 Etin iniurtam vergerat agentis & r●velantis Spiritus : Et insuave esset natura nostre , quae omnia simul non capit .

Salm ron the Iesuite in his 13. Tome of the first Booke of his Commentaries vpon the Epistles of Saint Paul : It is a sottishnesse to thinke that the Apostle haue written all things , or haue given all by Tradition , that would turne to an injury against the holy Ghost operating and revealing : and it would bee a thing repugnant to our nature , that comprehenaeth not all things at a clap .

Of which vn written Traditions that haue been started since the Apostles time , he fercheth some examples : to wit , the Ecclesiasticall § Quint. opus . Hierarchy , that is to ay , the Papall Monarchy , with the subordinate degrees ; the service of Images , and §. Postremo . the suffrages of the dead , the Masse and manner of sacrificing , and the §. Porro . Tradition that Iesus Christ hath made a sacrifice in bread and wine : & that he then made the Chrisme , &c. Hee rendreth the reason why these things should not be written : to the end that the Commandement §. Quint. opus . Haec literis consignari minimè debuerisnt , ●● soruaretu praecepium Christi ; Nolite dare sanctum canibus . of Iesus Christ bee kept , who chargeth in this manner : Giue not to dogs that which is holy . Vpon this Iesuites reckoning , the doctrine of the birth and death of our Saviour was given to dogs , when it was digested in writing . And God gaue his Law to dogs , when he wrote it in two Tables . But as for the Papall Hierarchy , Image-service , Romish Indulgences , Invocation of Saints , &c. God would not haue such holy things to be cast to dogs , nor hath he permitted them to be written .

And there againe : Waxing insolent § Tertio . Protervire voientes scriptu●● refelli non possunt , idea una tradi●●one lugulandi sunt . and froward , they cannot bee vanquished by the Scriptures , therfore must their throats be cut with one Tradition alone .

Coster a Iesuite in the Preface of P●aefat Enchi●●d . Nostri toporis haretici ad solas S●ipturas tanquam ad laxum adharescunt . Idem cap de sacra script . In membranis tam n●vi guae veteris Test Turrian . multa desiderantur . In ea tamen o● nta non contineri valde impudenter affirmare non verentur . A Christe videtur cautum ne omni● fider dogmata scriptu cōmendarmtur dum ait , Nolite dare sanctum canibus . his Manuell : The Heretiques of our time doe sticke to the Scriptures as to a rock . That displeaseth the Doctor , for ( saith hee ) In the Parchments as well of the Old as New testament many things are wanting . And further : they feare not to affirme with great impudence , that all things are contained in the Scripture . And a little after : It seemes that Iesus Christ forbad all the doctrines of Faith to be couched in writing , when hee sayd : Giue not to ●ggs that which is holy . As if the Scripture were made for the dogs . And who may these dogs bee but the Christian people ? Now seeing that Iesus Christ hath given the Scripture to these dogs , that is to say , to the people , wherefore doth the Pope take from them that which Iesus Christ hath given unto them , in debarring them of the reading ?

Reason would require , that our Adversaries specifie vnto vs , what are the Doctrines that are wanting in the Scripture , and that they make us a catalogue of their Traditions . But they haue not dared to doe it hitherto , fearing to affright the people with the multitude of doctrines , which they haue patched to the word of God .

We learne by the History of the Hist. del Concilio Trident. lib. 2. Ann. 1546. Councell of Trent , that besides the publike Sessions of the Councell , they caused Congregations to be made of Prelates and Doctors to make draughts of the Decree which should bee proposed to the Councell : and when these were afterwards to be read in full Councell , the Fathers gaue their suffrage by the word Placet , without scruple or difficultie therein , receiving the said Decree as a Law already ratified by the Popes Legats . Before the fourth Session was held , where in was established the Decree touching Traditions , some selected Doctors were assembled to frame this Dectee , which was for a long space debated . Some interposing that it was necessary a Decree should be made , wherein it should be declared that all the Catholike doctrine is founded upon Tradition , in regard that the Scripture it selfe is not to bee beleeved , but by the leaue and meanes of Tradition that ministreth authoritie unto it .

Vincent Lunel , a Cordelier was of opinion to make a Decree of the authoritie of the Church , before Traditions should bee mentioned , because these are grounded upon the authoritie of the Church , and the Church is that which affor●eth all authoritie to the Scriptures . To which opinion the Legats would not condiscend , fearing that heereby the memory of the Councels of Constance and Basill should be revived , which haue adjudged , and definitiuely determined , that the soveraigne authoritie of the Church abideth in the Councell , and not in the Pope , and that the Pope is subject to the Councell , and that to enter into dispute hereon , were to signifie that it is not yet knowne who should be Iudge .

But Anthony Mariner the Carmelite , a sage and learned man , was of opinion , that nothing at all should be spoken of Traditions , alleaging , that without all doubt God under the old Testament had commanded Moyses to write his Booke of the Law , charging the Kings to reade it carefully , and to put a copy of it into the Arke of the Covenant ; but saith , that under the new Testament the Scripture is not necessary , in respect that Iesus Christ hath written his doctrine in mens hearts , without need either of Tables , Arke , or Booke . Hee further saith , that if there were no Scripture at all , yet the Church should loose nothing of her perfection : It is true , that God hath not forbidden his Apostles to write , but so also is it certaine that they haue not written by his commaundement , and it is an abuse to say , that God hath commaunded them to write one part of the doctrine , and forbidden them to write the other . Againe he presseth , that if any man he of a contrary opinion , he should haue too maine difficulties to vnfold , the one to declare the things forbidden to be written ; the other to tell us who hath made those men that came after the Apostles so adventurous and bold , to commit to writing that which God had forbidden his Apostles to write . Lastly he sayth , that if any man avowed it to bee chance and without expresse commandement from God , that some things haue been written , and others not , hee should accuse the providence of God , in taking no care of so important a matter , and should call into doubt the assistance of the holy Spirit , that hath instructed the Apostles to write . For these reasons was he of opinion to make no comparison of Traditions with the Scripture , since by this meane also they might passe over the Scripture .

But Cardinall Poole an English man , and third Legat , did utterly renounce this opinion . Yet for al● that there was a decree framed wherein ( without mentioning the authoritie of the Church , or that Traditions are aboue the Scripture ) it is averred , that simply the Scripture and Traditions ought to be received with equall pietie and reverence . Which is a perpetuall rule that the Councell hath observed , to devise emptie Decrees , not expressing the moity of the church of Romes opinion , and that in ambiguous words , to the end , that upon all occasions they may make Interpretations fit for their owne turnes .