things about Mary, the rest of the saints, and about the Roman Pontiff; but we affirm, that these are not objects either of any knowledge or worship which the church ought to bestow on them. And those things which the Papists attribute to them, are such as, according to the sure judgment of the scriptures, cannot be attributed to them without sacrilege and a perversion of the gospel of Christ.

XXIV. We conclude, then, that all things which have been, are now, or to the final consummation will be necessary for the salvation of the church, have been of old perfectly inspired, declared and written; and that no other revelation or tradition, than those which have been inspired, declared and contained in the scriptures, is necessary to the salvation of the church. (2 Tim. iii, 16; Matt. iv, 3, 4; xxii, 29; 9 Acts xviii, 28.) Indeed we assert, that whatsoever relates to the doctrine of truth is so perfectly comprehended in the scriptures, that all those things which are brought either directly or indirectly against this truth are capable of being refuted, in a manner the clearest and most satisfactory, from the Scriptures themselves alone. This asseveration we take with such solemnity and yet assurance of mind, that as soon as anything has been proved not to be contained in the scriptures, from this very circumstance we infer that thing not to be necessary to salvation; and whenever it is evident, that any sentiment cannot be refuted by the Scriptures, we judge from this that it is not heretical. When, therefore, the Papists sedulously attempt to destroy the whole perfection of Scripture by [exempla] specimens of articles, which they call necessary, but which are not proved from Scripture, and by those which they consider heretical but which are not confuted from Scripture the sole result of their endeavors is, that we cannot conclude with any certainty the former to be necessary and the latter heretical.

XXV. In the mean time we do not deny, that the apostles delivered to the churches some things which related to the external discipline, order and rites to be observed in them, and which have not been written, or at least are not comprehended in those of their books which we call "Canonical." (1 Cor. xi, 34.) But those things do not concern the substance of

saving doctrine; and are neither necessary to salvation, perpetual, immutable, nor universal, but accommodated to the existing state and circumstances of the church.

XXVI. We likewise confess, that individual churches, or great numbers, or even all of them, if they can agree together in unity, may frame certain ritual Canons relative to their mutual order and decorum, (1 Cor. xiv, 40,) and to the discharge of those functions which minister to edification; provided those rites be neither contrary to the written word, superstitious, nor difficult of observance in consequence of being numerous and burdensome. (Coloss. ii, 8; Acts xv, 10, 28.) This proviso is needful to prevent those rites from being considered as a part of Divine worship, or from becoming prejudicial to the liberty of the church, whose equitable "power" in abrogating, changing, or amplifying them, is always subservient to "edification and not to destruction." (1 Cor. xiv, 5, 26; 2 Cor. xiii, 10.) In this sense we admit the distinction of Traditions into Written and Unwritten, Apostolical and Ecclesiastical; and we call those men "violators of order," (2 Thess. iii, 6; 1 Cor. xiv, 32, 33,) who oppose ecclesiastical canons that are constituted in this manner, or exclaim against them by their own private authority.

DISPUTATION III.

ON THE SUFFICIENCY AND PERFECTION OF THE HOLY SCRIPTURES, IN OPPOSITION TO HUMAN TRADITIONS.

Respondent, DE COIGNEE.

Because the Papists contend for unwritten traditions, against the entire perfection of Scripture, as if it were for every thing sacred and dear to them, that they may be able to obtrude, on mankind, many dogmas, which, even by their own confession, are not comprised in the Scriptures, and to assume to themselves an irrefragible authority in the church; it seems, that we shall not spend our time unprofitably, if, in a few Theses, we discuss in the fear of God what ought to be maintained on the subject of Divine traditions and on the opinion of the Papists.

I. The word "Tradition," according to its derivation, signifies the act of delivering; but having been enlarged through usage to denote the object about which the act is occupied, it also signifies the doctrine itself that is delivered. We ascribe this epithet, in either or both of its senses, to a Divine acceptation, on account of its cause which is God, to distinguish it from that which is human. (1 Cor. ii, 12, 13.) And we say, "That is excellently Divine which is such at the same time in its act and in its object." We define it, Divine doctrine, manifested by a Divine act, with less excellence, by men; because, however Divine it is in its object, still it is human in the act of tradition. (2 Pet. i, 21.) The apostle Paul had regard to this when he said, "As a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon." (1 Cor. iii, 10.) And St. Peter, when he said, "if any man speak, let him speak as the oracles of God." (1 Pet. iv, 11.)

II. Divine tradition, both with respect to its object and to its act, is variously distributed. In regard to its object. (1.) According to the actions which it requires to be performed to itself by men, we distinguish it into that which is of Faith, (1 John v, 13,) and to which we add hope, and into that which relates to [mores] morals. In the first, it is offered as an object

to be believed, in the other as one to be performed. (Luke xxiv, 27; Mark i, 15; Matt. xxi, 22, 23; ix, 13.) (2.] From the adjuncts of the act required, we call one act necessary to righteousness and salvation, while another is supplementary to that which is necessary. [Heb. ix, 10.] [3.] From the duration of time, we call one perpetual and immutable, another temporary and subject to change according to the appointment of its author. [John iv, 21-23.] [4] According to its extent, we call one universal, which binds all believers either those of all ages of the world, or those who exist at the same time; and another particular, which has reference to certain persons whether they be many or few, such as that which respects the legal ceremonies and the Levitical priesthood. [Rom. ii, 26, 27.]

III. Tradition is distinguished, in regard to the act. [1.] From its subject, into internal and external. An internal one is that which is made to the mind by the illumination and inspiration of the Holy Spirit. [Isai. lix, 21; with Eph. i, 17-21.] To this we likewise refer that which is made to the internal senses, by sensible [species] images formed in [imag inatione] the inward receptacle of images. [1 Cor. ii, 10.] An external tradition is that which is made by means of signs presented to the external senses; among these the principal place is occupied by the word, [tradendi] in the delivery of which, two methods are employed, an enunciation made by oral speech and writing. [Rom. x, 17; 1 Cor. i, 28; 2 Thess. ii, 13, 14; Gen. iii, 9-19; xii, 1-3; Ezek. ii, 5; v,1–3. [2.] From its causes, into immediate and mediate. An immediate one is that which proceeds from God, without the intervention. of man. Let permission also be granted, to us, for the sake of greater convenience of doctrine, to reckon under immediate tradition that which is made by angels, lest we be compelled to introduce many mediate traditions subordinate to each other. A mediate act of tradition is that which is performed by God, as the chief author, through the hands of a man peculiarly sanctified for its execution. (3.) According to its dignity and authority, it may be distributed into primary and secondary; so that the primary may be one, transacted indeed by

man, but by a man so instructed and governed by the inspiration and direction of the Holy Spirit, (2 Sam. xxiii, 2, 3,) that "it may not be he himself that speaks, but the Spirit of the Father that is in him;" (Matt. x, 20;) that he may not himself be the crier, but "the voice of God crying;" not himself the Scribe, but the amanuensis of the Holy Spirit. (2) Tim. iii, 16; 2 Pet. i, 21.) The secondary is that which is indeed according to [institutionem] the appointment of God, but by the will of man who administers the act of tradition at his own option. (1 Pet. iv, 11.)

IV. Internal tradition is always and absolutely necessary to the salvation of men. For in no way, except by a revelation and an inward sealing of the Holy Spirit, (2 Cor. i, 20-22,) can any man perceive, and by an assured faith apprehend the mind of God, however it may be manifested and confirmed by external signs. (1 Cor. ii, 10-16.) External tradition is necessary through the pleasure of the Divine will, whether we consider that will universally; for without it he can abundantly instruct the mind of man. (1 Cor. iii, 7-10; 2 Cor. iv, 6.) Or whether we consider it according to special modes; for it is sometimes delivered by the pronunciation of lively sounds, and at other times by writing, and at times by both methods, according to his own good pleasure, and which of them soever He has seen proper to employ. (1 Cor. v, 9; Exod. xxiv, 7; 2 Thess. ii, 13, 14; Luke xvi, 27-31.) It is, from this very circumstance, necessary to men; and from it the inconclusiveness of this argument is apparent, "Because God formerly instructed his own church without the Scriptures by the words which He spoke himself, therefore, the Scriptures are now unnecessary."

V. Though all the doctrines delivered by God, either from his own lips or in writing, possess Divine authority; yet we may distinguish between them, and may, according to certain respects, claim a greater authority for one than for another. (1.) The efficient cause makes the principal difference. For whatever doctrine it wills more, [than any other,] it makes that doctrine be of greater authority. Thus it is said, “I will have mercy, and not sacrifice." (Matt. ix, 13.) (2.) The con