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that are written: the things that are not written, neither think upon nor enquire after."
If now it be demanded, In what pope's days the contrary doctrine was brought in among Christians: I answer, that if St. Peter were erer pope, in his days it was, that some seducers first laboured to bring in will-worship into the Church; against whom St. Paul opposing himself“, counteth it a sufficient argument to condemn all such inventions, that they were the commandments and doctrines of men.” Shortly after them started up other heretics, who taught, that "the truth could not be found out of the Scriptures, by those to whom tradition was unknown: forasmuch as it was not delivered by writing, but by word of mouth: for which cause St. Paul also should say; We speak wisdom among them that be perfect."
The very same text do the Jesuits allege, to prove the dignity of many mysteries to be such that they require silence; and that it is unmeet they should be opened in the Scriptures, which are read to the whole world, and therefore can only be learned by unwritten traditions. Wherein they consider not, how they make so near an approach unto the confines of some of the ancientest heretics, that they may well shake hands together. For howsoever some of them were so mad as to say", that they were wiser than the apostles themselves; and therefore made light account of the doctrine which they delivered unto the Church, either by writing or by word of mouth : yet all of them broke not forth into that open impiety; the same mystery of iniquity wrought in some of Antichrist's forerunners then, which is discovered in his ministers
e Coloss. chap. 2.
I Quia non possit ex his inveniri veritas, ab his qui nesciant traditionem. Non enim per literas traditam illam, sed per vivam vocem : ob quam causam et Paulum dixisse ; Sapientiam autem loquimur inter perfectos. Iren. contr. hæres. lib. 3. cap. 2.
8 Bellarm. lib. 4. de verbo Dei, cap. 8.
h Dicentes, se non solum presbyteris, sed etiam apostolis existentes sapientiores, sinceram invenisse veritatem, &c. Evenit itaque neque scripturis jam, neque traditioni, consentire cos.
Iren. ut supr.
“ They confessed indeed,” as witnesseth Tertullian, " that the apostles were ignorant of nothing, and differed not among themselves in their preaching; but they say they revealed not all things unto all men: some things they delivered openly and to all, some things secretly and to a few; because that Paul useth this speech unto Timothy: 0 Timothy, keep that which is committed to thy trust. And again: that good thing which was committed unto thee keep :" which very texts the Jesuitsk likewise bring in, to prove that there are some traditions, which are not contained in the Scripture.
In the days of St. Hierome also, this was wont to be the saying of heretics: “ We are the sons of the wise men, which from the beginning have delivered the doctrine of the apostles unto us." But those things, saith that father, “ which they of themselves find out, and fain to have received as it were by tradition from the apostles, without the authority and testimonies of the Scriptures, the sword of God doth smite." St. Chrysostom" in like manner giveth this for a mark of Antichrist, and of all spiritual thieves, that they come not in by the door of the Scriptures. “Foro the Scripture,” saith he, “ like unto a sure door, doth bar an entrance unto heretics, safeguarding us in all things that we will, and not suffering us to be deceived.” Whereupon he concludeth, that “whosoP
Confitentur quidem nihil apostolos ignorasse, nec diversa inter se prædicasse ; sed non omnia illos volunt omnibus revelasse: quædam enim palam et universis, quædam secreto et paucis demandasse. quia et hoc verbo usus est Paulus ad Timotheum : 0 Timothee, depositum custodi. Et rursum: Bonum depositum custodi. Tertull. de præscript. advers. hæret. cap. 25.
k Bellarm. lib. 4. de verbo Dei, cap. 5. | Filii sumus sapientum, qui ab initio doctrinam nobis apostolicam tradide
Hieron. lib. 7. in Esa. cap. 19. m Sed et alia quæ, absque auctoritate et testimoniis Scripturarum, quasi traditione apostolica sponte reperiunt atque confingunt, percutit gladius Dei. Id. in Aggeum. cap. 1.
Chrysost. in Johan. cap. 10. hom. 59. op. tom. 8. pag. 346. • Καθάπερ γάρ τις θύρα ασφαλής, ούτως αποκλείει τοις αιρετικούς την είσοδον, έν ασφαλεία καθιστώσα ήμάς περί ών άν βουλώμεθα πάντων, και ούκ εώσα πλανάσθαι. Ιbid.
Ρ ο γάρ μη ταϊς γραφαίς χρώμενος, αλλά αναβάνων αλλαχόθεν,
useth not the Scriptures, but cometh in otherwise, that is, betaketh himself to another and an unlawful way, he is a thief.”
How this mystery of iniquity wrought, when Antichrist came unto his full growth, and what experiments his followers gave of their thievish entry in this kind, was well observed by the author of the book De unitate Ecclesiæ, thought by some to be Waltram bishop of Naumburg: who, speaking of the monks”, that for the upholding of pope Hildebrand's faction brought in schisms and heresies into the Church, noteth this specially of them; that, “despising the tradition of God, they desired other doctrines, and brought in masteries of human institution." Against whom he allegeth the authority of their own St. Benedict, the father of the monks in the west, writing thus: “The' abbat ought to teach, or ordain, or command nothing, which is without the precept of the Lord: but his commandment or instruction should be spread, as the leaven of divine righteousness, in the minds of his disciples.”. Whereunto also he might have added the testimony of the two famous fathers of monastical discipline in the east; St. Antony, I mean, who taught his scholars that "the Scriptures were sufficient for doctrine;" and St. Basil, who unto the question, "Whether it were expedient that novices should presently learn those things that are in the Scripture," returneth this answer : “ It' is fit
τουτέστιν, ετέραν εαυτό και μη νενομισμένην τέμνων οδών, ούτος κλέπTIS Xotiv. Chıysost. in Johan. cap. 10. hom. 59. op. tom. 8. pag. 346.
9 Quale mysterium iniquitatis prætendunt plures monachi in veste sua, per quos fiunt et facta sunt schismata atque hæreses in Ecclesia: qui etiam a matre filios segregant, oves a pastore sollicitant, Dei sacramenta disturbant : qui etiam, Dei traditione contempta, alienas doctrinas appetunt, et magisteria humanæ institutionis inducunt. Lib. de unitat. Eccles. toin. 1. script. Germanic. a M. Frehero edit. pag. 233.
"Ideoque nihil debet abbas extra præceptum Domini quod sit (or rather, as it is in the manuscript which I use, quod absit) aut docere, aut constituere, vel jubere : sed jussio ejus vel doctrina, ut fermentum divinæ justitiæ, in discipulorum mentibus conspergatur. Benedict. in regul.
• Τάς γραφάς έκανάς είναι προς διδασκαλίαν. Athanas. in vita Antonii : quod Evagrius Antiochenus presbyter reddidit ; Ad omnein mandatorum disciplinam scripturas posse sufficere.
"Το προς την χρείαν έκαστον εκμάνθανειν εκ της θεοπνεύστου γραφής ακόλουθον και αναγκαίον, είς τε πληροφορίας της θεοσεβείας, και υπερ
and necessary that every one should learn out of the holy Scripture that which is for his use; both for his full settlement in godliness, and that he may not be accustomed unto human traditions."
Mark here the difference betwixt the monks of St. Basil, and pope Hildebrand's breeding. The novices of the former were trained in the Scriptures, to the end they might not be accustomed unto human traditions : those of the latter, to the clean contrary intent, were kept back from the study of the Scriptures, that they might be accustomed unto human traditions. For this, by the aforesaid author, is expressly noted of those Hildebrandine monks, that they " permitted“ not young men in their monasteries to study this saving knowledge; to the end that their rude wit might be nourished with the husks of devils, which are the customs of human traditions: that, being accustomed to such filth, they might not taste how sweet the Lord was.” And even thus in the times following, from monks to friars, and from them to secular priests and prelates, as it were by tradition from hand to hand, the like ungodly policy was continued, of keeping the common people from the knowledge of the Scriptures; as for other reasons, so likewise that by this means they might be drawn to human traditions; which was not only observed by Erasmus", before ever Luther stirred against the pope; but
TOū un pooebioosval ávOpwzivais tapadógeot. Basil. in regul. breviorib. Ep. 95. op. tom. 2. pag. 449.
u Qui ne pueros quidem vel adolescentes permittunt in monasteriis habere studium salutaris scientiæ : ut scilicet rude ingenium nutriatur siliquis dæmoniorum, quæ sunt consuetudines humanarum traditionum: ut, ejusmodi spurcitiis assuefacti, non possint gustare quam suavis est Dominus. Lib. de unitat. Eccles. pag. 228.
* Verum enimvero vereor ne isti, qui velint populum nihil attingere, non tam pe riculo commoveantur illorum, quam sui respectu : videlicet, ut ab istis solis, velut ab oraculis, petantur omnia. Quid hac de re scriptum est ? Hoc scriptum est. Quem habet sensum quod scriptum est ? Sic intellige, sic senti, sic loquere. Atqui istuc est bubalum esse, non hominem. Fortassis movet et nonnullos, quoniam animadvertunt divinam scripturam parum quadrare ad vitam suam, malunt eam antiquari, aut certe nesciri; ne quid hinc jaciatur in os. Et ad humanas traditiunculas populum avocant, quas ipsi ad suam commoditatem prob commenti sunt. Erasm. in enarrat, 1. Psalmi, edit. ann. 1515.
openly in a manner confessed afterwards by a bitter adversary of his, Petrus Sutor, a Carthusian monk: who, among other inconveniences for which he would have the people debarred from reading the Scripture, allegeth this also for one; “ Whereas* many things are openly taught to be observed, which are not to be expressly had in the holy Scriptures, will not the simple people, observing these things, quickly murmur, and complain that so great burdens should be imposed upon them, whereby the liberty of the Gospel is so greatly impaired? Will not they also easily be drawn away from the observation of the ordinances of the Church, when they shall observe that they are not contained in the law of Christ ?"
Having thus therefore discovered unto these Deuterotæ (for so St. Hierome useth to style such tradition-mongers) both their great grandfathers, and their more immediate progenitors; I pass now forward unto the second point.
* Cum multa palam tradantur observanda, quæ sacris in literis expresse non habentur; nonne idiotæ hæc animadvertentes facile murmurabunt, conquerentes Cur tantæ sibi imponantur sarcinæ, quibus et libertas evangelica ita graviter elevatur ? Nonne et facile retrahentur ab observantia institutionum ecclesiasticarum, quando eas in lege Christi animadverterint non contineri ? Sutor de traditione Bibliæ, cap. 22. fol. 96. edit. Paris. ann. 1525.
y Hieronym. lib. 2. comment, in Esai. cap. 3. et lib. 9. in Esai. cap. 29.