The True Catholic

6. Of the reading of the Scriptures, and of their sufficiency.

S Taphilus a Papist, Counselor to the Emperor, whose Apology was translated by Thomas Stapleton student in Divinity, in his Apology writes thus: Surely I could never yet find in holy Scripture, that the common people ought of necessity to read the scripture: but that of the reading thereof, much Schism, and the destruction of many souls hath proceeded, daily experience teacheth us; and holy writ warneth us, where our Savior thus speaketh: It is given to you to know the mysteries of the Kingdom of God, but to the rest in Parables, that seeing yet they see not, and hearing they understand not. Who are those unto whom our Lord saith: To you it is given? &c. Surely the Apostles, and their successors, the rulers of Christ's flock. And Who are they that should learn by parables? Surely such men, as were better not to know y ^e mysteries, least misusing them, they procure to themselves a greater damnation. For precious stones ought not to be cast before hogs: and such of all likelihood, are the Lay ignorant people. Thus far Staphilus.

Let all true Christians mark what commendations the papists yield unto the scriptures, that daily experience teacheth, that the destruction of many souls have proceeded thereof: when as God's spirit calls the scripture always, The word of life, and the wholesome doctrine of Christ. The one mark were sufficient to descry, of whose spirit they are, that write this of the scriptures.

But it is also worthy the marking, how in this point the papists disagree among themselves. Viuiennus a Papist writes thus: I counsel thee and all other, which have not as yet purchased to themselves the sound knowledge of the holy scriptures, that they eschew that book of his ( meaning Ovid:) and in the mean while, that they read the Bible, and other godly men's works. For it is not possible, that he which is not very expert in the scriptures, should not stumble very dangerously, and that his faith should not by some means be shaken and weakened.

Hector Pintus also a Papist, of the holy scripture writes thus: But amongst all other, they bear the bell, who being guarded with the furniture of virtue, give themselves to the study of the holy scriptures, that they may behold with the eyes of their mind, the hie mysteries of God, clearer then the sun it self: for the knowledge of the holy scriptures is that heavenly philosophy, wherewith the souls of men are refreshed, and are nourished to everlasting life. This is the finder out of virtues, and expeller of vices, which eases our souls, takes away vain cares, delivers us from wicked desires, and gives us tranquility of life: wherefor the course of a man's life being well passed over, and according to the precepts thereof, is to be preferred before all the prosperity in the world. The divine and Kingly prophet foreseeing that in his mind, calls Him blessed that studies in the law of God day and night. For as the same in another place testifieth: The law of God is an undefiled law, converting the soul, and the Testimony of the Lord is faithful, and giveth wisdom even to children. For such is the excellency of God's law, that it converts the minds of men from an evil custom, to an honest kind of living; and to those men which wander and go out of the way, it shows the right path to obtain everlasting glory. Thus far Pintus. The which his saying if it be true, (as it is most true) then is Staphilus and Master Stapletons sentence false, that the reading of the scriptures should lead many souls to destruction: it leads them the way to everlasting life, which wander and go out of the way, saith Pintus.

And of the authority of the scripture also he yields this excellent Testimony. The most part of the Papists say, that the Scriptures take authority of the Church: but Pintus of them writes thus; Even as (saith he) that same strange precious stone called Draconites, is not polished, nor admits any art or cunning about the dressing of it; but of it self is very beautiful and bright: so the divine scripture is not adorned with child • sh eloquence of words, nor stands need of the skill of man's Rhetoric; being famous and excellent by her own majesty and proper brightness. Thus far Pintus.

As this precious stone of it self caries a Majesty and glory with it, it needs not the help or skill of man to polish it: So much less the scriptures. They glorify themselves: their authority is their own majesty. And no doubt, as in the handling of them (of which Pintus seems here to speak) so also in the discerning of them. Who requires a witness to prove that the sun shineth? Here the thing it self is a sufficient witness: So the scriptures by their own Majesty especially bear witness to themselves. To Infidelles perchance, which never knew nor read the Scriptures, the authority of the Church may be an Introduction to believe them, as that woman was to the Samaritans, to believe in Christ, &c. But after they shall have once read them, and having also well meditated upon them day and night, and laid them up in their harts, as Mary did the words of Simeon and Anna; they will then say, as the Samaritans also said to the woman: Now we believe, not because of thy saying: For we have heard him our selves, and know that this is indeed that Christ, that Savior of the world: So they will also say of the Churches Testimony.

Pintus of reading the holy scripture writes thus: All holy Scripture given by inspiration of God, is profitable to teach. In all men's Books may errors be found, be the Author thereof never so wise, nor never so learned: for even as in a fruitful field, sometimes amongst wholesome herbs, grow those that be hurtful; so men's wits, sometimes amongst wholesome counsels, yield also many errors. The heathen Philosophers, although setting apart all private and public actions, they gave themselves wholly to search out truth, yet they have committed to writing their own vain devises, and innumerable vanities. For, All men are liars, as the Psalmist saith. What shall I speak of the unprofitable fictions of the Poets? The Poets sing of strange, but not credible matters. If sometimes they afford us anything that is good, they mingle it with a thousand lies. But all the holy Scripture is true, all to be read, all to be searched, all to be devoured. As they which dignity mettalles, do not lose the least scrappes; but if so be that they find any mine of gold, they diligently search after every vain, and they take out the earth also with the Gold, and they are very circumspect: so we must do in the holy Scripture, we must pass over nothing, we must not make light account of one word of the holy Scriptures; yea we must be much more desirous and diligent in searching out this treasure, and we must endeavor to bring all to light. For here is no earth mingled with gold, it is all most pure gold, tried to the uttermost; yea as the Psalmist saith, Above thousands of gold and silver. In the holy Scriptures, because God is the author of it, Who can neither be deceived, nor deceive any, whatsoever is written, is truth; whatsoever is taught, is virtue; whatsoever is promised after death, is immortality and everlasting felicity. The word of God giveth light, and directs us the way to heaven: for the divine Psalmist saith: Thy word is a lantern to my feet. Therefore all that love God, desire to hear it: therefore saith Christ our God: He that is of God, heareth God's word. And in Saint Luke's Gospel: Blessed are they which hear the word of God and keep it. O wonderful relics, being so precious, and in the world so little esteemed! If we make great account of the garments of the saints, and if we reverence some parts of their garments, and that rightly, because they touched their bodies: how much more ought we to esteem the words of Christ, which issued from his heart, by his most blessed mouth, and touched both his tongue and his lips? They are all heavenly, full of holiness, breathing heavenly mysteries. Moses began his book from the generation of the creatures: but Saint Matthew began his from the generation of the creator saying: The book of the generation of Jesus Christ.

And after: This book is the Chronicle of Jesus Christ, this is his testament: what son will not read the Testament of his father? who is it that will not give good heed to his fathers last will? This New Testament is an infinite treasure, which can never be spent, of heavenly wisdom and celestial treasures.

And after: The word of God ought to be in our hands, that we might never forget it: but it cannot be in our hands, unless it be first in our heart: and therefore before God saith, My words shall be in thy hand, he saith, They shall be in thy heart. He that will not fall into sins, let him keep God's words in his heart. The holy Prophet would teach us this in these words; I have hid thy words in my heart, least I should sin against thee. He loved the word of God so greatly, that as a most precious treasure, and most excellent Iewelles, he kept them laid up in the closet of his heart. And Solomon in the Proverbs, speaking of the law of God: Bind it (saith he) always in thie heart, and compass it about thie neck, and when thou walkest, let it go with thee. As in the ark of the Testament, was the law of God & manna, as the holy scriptures do record in many places: So in the soul where the word of God is kept, Christ that hidden and heavenly manna is there by his grace; of whom Isaiah saith: Truelie thou art a hidden God. And the same Christ in Saint John's Gospel saith, I am the lively bread, that came down from heaven. In that soul, which is refreshed with this heavenly food is the law of God written, not with ink (that I may use Saint Paul's words) but with the Spirit of the living God; not in Tables of stone, but in the fleshy Tables of the heart. Saint Paul saith, That those which have the law of God imprinted in their mind, that they show the work of the law written in their hearts. And these obey and love GOD, whereof the truth it self saith in Saint John's Gospel; If any man love me, he will keep mie saying: And in Saint Luke's Gospel; Blessed are they which hear the word of God and keep it. For as saint Paul in the Epistle to the Romans saith: Not the hearers of the law are just before God, but the doers thereof shall be justified: And saint James saith in his Canonical Epistle: Be ye doers of the word, not hearers only, deceiving your own selves. Even as he which will make an assault upon his enemies, or defend himself from them, stands need of a sword, the which being taken in his hand, he may strike them, that he may obtain the victory: So he that will triumph over the world, the flesh, and the devil the most cruel enemies of the soul, he must carry in his hands, that is, in his works, the word of God. For the word of God is the sword of God, whereof saint Paul speaks to the Ephesians; Take unto you the Sword of the Spirit, which is the word of God, &c. Thus far Pintus.

The scriptures are most pure gold, and shall we not earnestly labor for them? They are our fathers will and testament; and shall we not read them? They are the only sword to have in our hands against the world, the flesh, and the devil our most deadly enemies, and shall we go unarmed amongst so many and so cruel enemies? Or shall Priests only have this sword, as the Papists teach, and not Laie men? As though these enemies only assaulted them.

Granatensis also takes away Master Staphilus his objection: Thou wilt say peradventure (saith he) that this exercise of praying and meditating of the holy Scriptures, belongs only to religious men, and to Priests; and not to men that are occupied about worldly businesses. It is true (saith he) that that belongs chiefly unto them by reason of their estate and office; yet the men of the world cannot be excused, if they have not also a certain manner of prayer (although they be not in that degree of perfection, which the other be in:) if so be that they desire ever to live in the seat of God, and not to sin mortally. For it is necessary, that worldly men have faith, hope, and charity; humility, and the fear of God; contrition also and devotion, and the hatred of sin. And therefore as all these virtues, for the most part, as we have said, proceed of the affection of the mind, which must necessarily flow from some consideration of the understanding; if the worldly man have not these considerations, how can he preserve these virtues? How can a man continue faithful, unless he often meditate on those things which faith commandeth? How can he be inflamed with charity, strengthened in hope, bridled through the fear of God, be moved to devotion and contrition, and the contempt of himself, wherein consists the virtue of humility, which belongs to all these virtues; if he do not frame himself to meditate upon those things, by which those affections (as we have proved before) are wont to be kindled?

And a little after: Hitherto may be added the dangers of the world, and that great difficulty which man feels herein, that he can hardly keep himself free from sin, in such a frail body, in such a dangerous world, and amongst so many enemies which we have. Therefore although thou be not a religious man, and thy condition do not bind thee, yet look that the greatness of the peril thou art in, do bind thee. I confess truly, that the state of a religious man is very hard and great; but thy danger is greater, then his. The religious man is looked unto of his superior; he is kept in of his cloister, he is fenced as it were, and walled about with his attendance, with his obedience, with prayer, with fasting, with saying his service, with the strictness of his order, with good company, and with all other exercises and businesses, which belong to the monastery. But the man that liveth in the world, besides that he is naked and destitute of all these helps, he is compassed about on every side with Dragons and Scorpions, he walks ever upon serpents and Cockatrices, both at home and abroad, both in himself, and without himself; in his doors and windows night and day, a thousand kind of snares are set in his way, amongst all which he is bound to keep a pure heart, chaste eyes, and a clean body, ever in the midst of the flame of his youth, and of the evil companies and examples of this life; wherein he sees or hears nothing that tasteth of God. Wherefore if the religious man (who is a Soldier by profession) ought ever to go armed, how much more behooveth it, that a man of this world should ever go armed; who is not so safe as the other, not so much for the strict bond of the state of his perfection, then as for the greatness of the dangers, wherein he is. Those which have some enemies, whom they do fear, do go no less armed then Soldiers: those for their oath wherewith they are bound; these for necessity. Amongst these weapons, we put not only prayer, but fasting also, and silence, and reading and hearing of the word of God, the receiving of the Sacraments, the eschewing of the occasions of sin, and other corporal exercises, which all are as it were a brine (as we call it) which preserve this our carnal nature prone to vices, least it putrefy, and worms be ingendered in it. Thus far Granatensis: wherein he plainly proves, that Laie men, as well as clergy or religious men, are bound to study and read, and meditate upon the Scriptures. For how else can they have faith (saith he) or hope, or charity, without which none can be saved? how else can they withstand their enemies? amongst the midst of whom we daily walk. They have been traitors to their brethren, that have spoiled them of this spiritual Armor.

Again the same Granatensis, of the reading of the Scriptures, very excellently writes thus: The devout reading of heavenly Books profits to this guard and purity of the heart: for as Saint Bernard saith, our heart is like to a Milne, which never rests but ever grinds that which is put into it; if Wheat, it grinds Wheat; if Barlie, it grinds Barlie. Therefore it is very profitable to be occupied in the reading of holy Books, that when the mind would think or meditate of any matter, it might meditate on those things wherewith it was occupied. For this cause Saint Jerome doeth so greatly commend the reading of the holy Scripture in all his Epistles, but especially in that which he wrote to Demetriades the Virgin: in the beginning whereof he saith thus O thou daughter of God, I will commend this one thing unto thee, and one above all other things: and repeating it, I will give thee counsel thereunto again and again; that is, that thou occupy thy mind with the love of the reading of the holy Scripture, neither that thou receive into the good ground of thy heart, the seeds of Darnell or Oats. And in the end of his Epistle he repeats the same counsel again, saying: I join the end and the beginning together: neither I think it sufficient to have admonished thee once; love the holy Scriptures, and wisdom shall love thee; love hir, and she shall preserve thee; honor hir, and she shall embrace thee.

Here we may plainly see, how that Granatensis, Bernard, and Jerome, are not of Staphilus and Stapletons mind, that the reading of the holy Scriptures do not hurt the souls of the faithful; which thing if it had done, as some of our latter Papists think, then these men would never have so earnestly persuaded all men unto it.

Ferus also in this matter is of the same opinion: first that only the Scriptures are of force to prove and persuade: Hitherto (saith he) Peter hath preached Christ's resurrection, by his own testimony, and of the other Apostles very lively: now he proves the same out of the Scriptures, that he may give us to understand, from whence, and with what Testimonies we ought to confirm our sayings in our Sermons: for it is not enough for us to say; we think thus, unless we can also justly affirm, that the Scriptures do agree with us. And therefore by the testimony of David, Peter here also confirms the resurrection of Christ.

Of the knowledge also of the Scripture Ferus writes thus: It behooved them, which from their Cradles were brought up in this wholesome doctrine (as the Jews were in times past and we are now) to be so expert and cunning in God's words & works, that at the first sight they could judge what God spake or did: therefore they are greatly to be blamed, which say now of the words of the Gospel and of the holy Scripture; we never heard these things: Why then hast thou been a Scholar so long in Christ's School? And after upon these words of the Acts; (I know that of ignorance ye did it,) Mark here (saith he) that every wicked man, is an ignorant man: for he knows not what he doeth. Mark also how dangerous a thing it is, to lack the knowledge of God: for then we fall into most grievous sins. Mark also how foolishly they do, which fly from the word of God, by which they might get the knowledge of God; nay they will not hear anything of God. Thus far Ferus: he makes ignorance of the Scriptures the mother of destruction; and not the reading of them, as Staphilus doeth. Again, he takes away that common excuse, that many simple souls will make, who when they are reproved for their gross ignorance in the time of popery; they will say, they had a good meaning in those days, they meant well. But we must mark here ( saith Ferus) that zeal pleaseth not God, without knowledge. Saul thought he did God service, when as of all others he offended him most grievously. So did Saul, so did the Jews. Therefore it is a dangerous thing to lack the knowledge of God. Therefore my people is led into captivity, because they had no knowledge. And he that knows not, shall not be known. A good meaning sufficeth not, unless it agree with the word of God.

And a little after: The faithful called themselves the Disciples of Christ, for they knew no other master. I would to God all Catholics would call themselves by that name, Disciples. This is an ancient name: it would put them in mind to look on God's Book.

And speaking of Paul, he writes thus: These things are very excellently set down here, which are required to Christian righteousness. First he heareth the word of God. Secondly, he seeth. Thirdly, he ariseth by faith from sin: he rouseth up himself under a heavy burden, but only through confidence of the mercy of God. Fourthly, he is filled with the holy Ghost: fifthly, he is baptized: and sixthly, he is comforted with meat. And after is conversant among the Disciples of God. The first step therefore that Ferus makes here of Christianity, is to hear the word of God.

And again after. To the true Saints of God there is nothing more precious, then the word of God, which the counterfeit Saints do loathe. Wouldest thou then be a true Saint? let the word of God be thy chiefest Jewel.

And of Tabitha he writes thus: First she is called a Disciple: by which word is signified, that with great desire she heard the word of God. I would to God our women also would all be Disciples.

But let us a little consider the ground of Master Staphilus his assertion, he saith, that Unto the Apostles and their successors it was given, that they should know the mysteries of the Kingdom of God. But he doeth greatly mistake the Text: for it is thus written: His Disciples coming said unto him. Why doest thou speak in Parables unto them? And he answering, said unto them. Because to you it is given to know the mysteries of the Kingdom of God: but to them it is not given. For to him that hath shall be given, and he shall abound and he that hath not, even that which he hath shall be taken from him. Our Savior here plainly speaks to all his Disciples, not to his Apostles only.

Now all Christians are the Disciples of Christ, are his scholars: And to all these he said a little before: He that hath ears to hear, let him hear. And of these he saith also in these words: He that hath shall have more given him. So that here our Savior Christ maketh a difference between his scholars and Disciples, which do believe in him, and the Infidels which do not believe in him: but like the deaf Adder stop their ears. To these it is not given to know the secretes of the kingdom of GOD: but to all the other, not to his Apostles only, as Master Staphilus expounds it, it is given. And they shall daily have more given them, and shall increase in knowledge.

Chrysostom also is of the same judgment, and expounds that place thus: All understanding (saith he) is of the holy Ghost, and is the grace of God: yet there is one grace, which God gave to all men in creating them, and another grace which he gives not to all men; but to the more worthy and excellent, and to those whom he hath chosen. Even as a house-keeper having many servants, to everyone of them he gives a simple coat and simple fare, because he is their master; for he could not be his servant, unless he were clothed and fed of him; but to certain which are more faithful and trusty about him, he gives a better livery and better fare, not because he is their master, but because of their good conditions: So God gives his general grace, that is, the understanding of good and evil to all men, in that they are men; for otherwise, we should not seem men created to the Image of God, unless we had a divine understanding; but to the more worthy he gives a special grace, that is, of knowing his mysteries, not for the necessity of nature, but as it were a reward of their good will, or of their good works. Here we may plainly see, that he restrains not this gift of God of knowing the mysteries of the Kingdom of heaven, to the Apostles and their successors, as Staphilus did; but also to all his faithful, and most trusty servants.

And concerning that place in the Gospel: Give not that which is holy to Dogs: The Jews in the beginning, thought by all likelihood that the Gentiles had been those Dogs: but Ferus saith, Our Savior Christ calls them not Dogs or Hogs, which are Gentiles, but such as despise the word of God, and do slander it, or do use it to cloak their unrighteousness withal. These only are hogs by his judgment. And that of great likelihood Staphilus affirms the Laie men to be those hogs our Savior meant: Ferus also in another place teacheth the contrary; By an outward example (saith he) he teacheth how and to whom the Gospel ought to be preached. There is none so mad, which will throw a precious Pearl before Hogs or Dogs. For first precious stones are not fodder for brute beasts: A Swine had rather have dirt and mire, then gold: and a Dog had rather have a rotten Carion, then all the holy things in the world. Again, the things themselves should be lost. After the same manner, saith Christ, ye possess those things which are holy indeed, and which far surpass all precious stones, be they never of so great price; therefore give not to Dogs, &c. I would have you willing to do good to all men, bearing with those, which do you wrong, having compassion on those which fall through man's infirmity; yea even towards the froward, I would have you carry that mind, that you had rather have them corrected and amended, then perish: Yet in preaching the Gospel to those which openly despise wholesome doctrine, and in whom there seems to be no hope of amendment; yea by occasion of your preaching which shall seem to be worse then they were before; to such I will not have you impart the secrets of the heavenly doctrine, least that befall you which happeneth, as if one should throw pearls before swine, or should give dogs that which is holy. For even as a dog by eating a holy thing, is not made holier, but profanes the holy thing; and a swine is not made more beautiful with precious stones, but defiles their brightness: so men that are past grace, do not only scoff at and slander wholesome doctrine; but are made worse thereby, and do persecute those who have delivered it to them. Thus far Ferus. Whereby we may plainly see, how he calls not lay men swine, as Staphilus did, but obstinate and wicked men; men past grace, of whose amendment there is no hope. And to such he saith, that our Savior would not have his Gospel preached. How injurious is Staphilus and Stapleton to their brethren, and to God's Church, that say: of all likelihood they are those swine, which our Savior means: What greater injury can there be, then to liken the Lambes and sheep of Jesus Christ; nay his very members, and those whom he calls his brethren, and the Apostles often call Saints, to filthy swine and dogs? Is not this to dishonor the Saints of God? And yet they slander us, as though we did not honor the saints. But let all men judge hereby, whether we honor the Saints of God more then they or no?

Granatensis also of the secular arts, and liberal sciences, whereof they have made so great account in times past, and have spent most of their age before they would come to study the Gospel of Jesus Christ, writes thus: The which studies, although for the alteration of times and in the importunity of heretics do seem as it were in some sort to be necessary: yet in truth they are to be accounted plagues of our life, when as they steal away from us such a great part of our time, and make us as it were outlawes so many years, from the sweet and loving embracing of Jesus Christ; especially whē as we shall consider, that all the doctrine & writings of the Ethnics, as Nazianzen witnesseth, to be as it were the scourges & plagues of Egypt, which for our sins have comed into the church. But now, because the estate of our miserable life hath driven us to this necessity; we must wait for a convenient time to be employed to this kind of study: that is, first of all we must take care, that our works have a sure foundation, and that virtues houses be first built surely, especially in young Scholars; that they may be able to sustain the weight of this study without any damage. But when as yet our works are raw, and the youth is nursed with the milk of Christ, to have him called away from his breasts to the pease coddes of the heathen Philosophers, where nothing is to be found but subtleties and sophistry, it is a lamentable thing. For tell me, I pray you, if we mark this thing well, what is it else but to do as Pharaoh did, that he might destroy the people of God, when as he commanded all the males, as soon as they were borne, to be cast out and drowned in the waters of Egypt? And what else do we see in these our days, then that there is scarce any one, as soon as he is regenerate in Christ, before he begin to grow, and to receive the strength of the new man, but that he is thrown over the ears into these waters, that he may be choked and loose again the spirit he hath received? Granatensis in this his discourse plainly proves, the Popes kingdom to have been that spiritual Egypt, whereof saint John makes mention in the Revelation. For who knows not how in those days, not only their children, but also even their old fathers, spent most of their time in studying Aristotle & their Dunses commentaries, which wrote upon him: So that their youthes (as Granatensis here witnesseth) were not first noursed with the milk of Jesus Christ. They knew not the scriptures, with Timothy, from their childhoode. But they were even drowned as soon as they were borne in these waters of Egypt; and so in them continued most of their life after: And shall we not say that these follow the steppes of Pharaoh, even as Granatensis confesseth it?

And the same Granatensis also of the reading and studying the scriptures writes thus: A good resolution is much furthered by reading of godly and profitable books: For this is a thing most profitable; as contrariewise, the reading of vain matters is most pestilent and dangerous: For the word of God is our light, our physic, our meat and our guide. The word of God fills our will with good desires, and it gathers together the distracted senses of our minds, and kindles devotion in us, when as it seems now quite to be smothered in the ashes of our infirmities, and as it were quite put out. Besides this also, this reading drives away idleness which is the original of all vices, as we will teach hereafter. To conclude, as corporal food is necessary to the preservation of natural life; so the word of God is necessary to preserve the spiritual life: And therefore Saint Jerome saith, It is the food of the soul to meditate day and night in the word of God. For by this exercise, the soul is fed with the knowledge of the truth, and the will with the love and sweetness of it. And when as the understanding and the will are as it were, two principal wheels of a clock, that is, of a life that is rightly governed, if they move in order, and as they ought, all the whole work and whatsoever depends thereon, shall be perfectly ordered. In this holy reading a man seeth his wants: he resolveth his doubts: he finds remedies to keep in store against tribulations: there are good counsels also afforded him: there he learns many mysteries; he is strengthened by the examples of virtues, and he learns the profit that comes by them. And therefore Solomon so highly commendes it in his Proverbs: Keep (saith he) my son the precepts of thy father, and forsake not the law of thy mother. Bind them in thy heart continually, and knit them about thy neck. When as thou walkest any whither, let them go with thee; and when thou sleepest, let them preserve thee: and when thou awakest talk with them, because the commandment is a lantern; the law a light, and the nurture of discipline the way of life. Thus far Granatensis. Where he plainly condemns that position of other Papists, that the reading of the scripture is dangerous: Nay he condemns that which in their blind kingdom, when as God's word was banished, they allowed, that is, the reading of vain Histories; as of Beuis and such like. That (saith he) is most dangerous. The author also of that book, called the Resolution, agrees with Granatensis herein. Who is there nowadays (saith he) which maketh the law or commandment or justifications of God (as the scripture termeth them) his daily meditation: as king David did? Neither only in the day time did he this, but also by night in his heart; as in another place he testifieth of himself. How many of us do pass over whole days and months, without ever entering into these meditations: Nay God grant that there be not many Christians in the world, which know not what these meditations mean. We believe in gross, the mysteries of our Christ ā faith: as that there is a Hell, a Heaven, a reward for virtue, a punishment for vice, a judgment to come, and an account to be made and the like; but for that we chew them not well, by deep consideration, and do not digest them well in our hearts, by the heat of meditation, they help us little to good life, no more then a preservative put in a man's pocket, can help his health, &c.

This author, besides that he commends the continual study and meditation of the scriptures, seems to mislike with that general faith & knowledge, which the Church of Rome teacheth we must not believe in gross (saith he) but we must particularly muse upon and apply the things to our selves.

Ferus also of the princely authority of the scriptures writes thus: And here thou feest the great boldness of truth. Only truth can say, I fear no man: No other doctrine is so perfect that it can say so, besides that which God hath revealed in his word.

And after he writes thus: That Christ suffered all other injuries with silence; besides this blow on the face, which the high Priests servant gave him. He replies to that (saith Ferus ) least that he should think that it were not lawful to reprove princes with the word of God: whereas the word of God spareth nobody. It is the judge of all men; &c. If the word of God be the judge of all men; then of the Pope: he must submit himself unto it; he cannot dispense with it.

The same Granatensis also, of the authority of the scriptures writes thus: The controversies that arise about trust or credit of bargains between man and man, and of ecclesiastical decrees & commandments, the Masters and Doctors of that faculty know best. And those same spiritual matters also are diligently to be examined; that we may see if they agree with the rule of the divine scripture: He makes the holy scripture the rule of spiritual matters.

Granatensis also in another place yields this excellent testimony to the scriptures. And as these men (speaking of the wise men) made no account of this wisdom, and of the arguments of the flesh, after that they saw a contrary witness and testimony given them in heaven; so neither must thou think, that the judgments and opinions of the world to be of any force, when as thou seest the word of God, and the most holy gospel to teach the contrary. Let the world reprove; and let it gainsay, as much as it listeth, the words of God; let all the wise men of this world storm against it; let them allege old customs; let them oppose the examples of Kings and Emperors: all these are but vapors and smoke; neither are they of any force against the word of God, and his holy gospel, and his heavenly wisdom. And after. Where art thou which art borne King of the Jews, the law of all devout men, the captain of all miserable men, the sight of all blind men, the life of the dead, and the everlasting salvation of them that shall live forever. And a fit answer follows: In Bethlehem Judah: Bethlehem is expounded to be the house of bread, and Judah confessing. For there Christ is found, where after the confession of our faults, the bread of the heavenly life, that is, the doctrine of the gospel is heard mused upon, and kept in a devout mind, that it may be practiced in deed, and also may be declared to others. There the child Jesus with his mother Mary is found, whereafter sorrowful contrition and fruitful confession, the sweetness of heavenly comfort, is tasted: sometimes amongst streams of tears, where prayer him, whom she found almost in despair, now leaves rejoicing and presuming of pardon, &c.

And in another place he writes, As concerning the first we must consider that it ought to be the chief and most principal exercise of a Christian, that he should meditate in the law of God, and in the doctrine of the commandments: And therefore among the commendations of a just man this is one of the chiefest, that he should meditate in the law of God day and night. And the kingly Prophet in his Psalms doth almost everywhere make his boast of the love, which he had to the law of God; and that he daily meditated in it: And that the words of God were more sweet to him, then honey and the honey comb. If it were so delectable and pleasant to that most holy King to read, meditate and study the words and precepts of that old law, how far more pleasant should the reading and meditation of the words of the Gospel be to us? All the commandments of that were for the most part corporal; but the commandments of this are spiritual: the commandments of that were temporal, but of this, are eternal: that was the law of servants, this of children: that was given by the hand of man, though a holy man; this by the hand of the word it self of the eternal father and wisdom of God. By the excellency of the law-giver appears the excellency of the law. The best wine of the feast was reserved for that Lord, whose duty and office it was to turn the cold water of the law, into the precious wine of the Gospel, &c. This study of the law of God and especially of the Gospel of Jesus Christ, should be the chief study of all Christians, by Granatensis judgment: and it is of very many their least and last study: Naie the church of Rome hath hidden them from her children as a sharp knife, least they should cut their fingers therewith. But she should not have done so, by Granatensis his judgment.

Stella upon these words, And they came to hear him: writes thus: As the soul of Christ was the instrument of the Deity to work miracles in the bodies of men: so the words of Christ were the instrument of the same Deity to work miracles in their souls. And as it was a wonderful thing, that Christ's hand should give sight to the blind, and should cleanse the Lepour; so it was far more wonderful, that his very word should give life to dead souls. For the words of Christ did not only stir up the minds of his hearers, neither did only persuade them as other preachers are wont to do, but they had also such a virtue and power, that they seemed even to compel the hearers, that they should do that which he preached. Therefore the words of Christ gave grace also, without the which the mind cannot once move her self to that which is righteous before God. And a little after: He that is of God heareth God's word: therefore you hear them not, because you are not of God. Everyone is glad to hear the noble acts of his country-men. If any be a Frenchman, he delights to hear any man tell the noble acts of Frenchmen: but if one in the presence of a Frenchman should tell of the noble acts of the Hungarians, he would make no account thereof, he would give no ear: So by nature everyone delights to hear of the famous acts of his kindred, and of his ancestors, because he comes of them: But if men chance to talk of those things which belong not to his, he makes no account of them, but he goeth away. So they truly which are God's children, delight to hear those things which are of God: but they which are not of God, but have the Devil to their father, as obstinate children they delight not to hear God's word: And therefore the Lord said unto them; Therefore you hear not, because you are not of God. Whose are they then? You (saith he) are of your father the Devil: and therefore you delight to hear his words, and communication; as murmurings, blasphemies, filthy and dishonest words. One of the chiefest signs whereby it may be known, whether one be predestinate or no, is this: whether he delight to hear the word of God, and sermons? For if he delight and take pleasure to hear the word of God; surely it is a great argument that he is elected, and of the household and family of God. O what a great company is there, which are weary of hearing sermons, and have not tasted or sipped of the words of life! So there is a great company of them that go to hell. They will have leisure enough to read profane & filthy books, wherein is nothing handled, but of the world and the flesh: but they cannot abide a holy and devout book in their hands, no not half an hour; yea if a sermon last above half an hour, how will they go home murmuring and grudging? That now that saying of Paul may be verified of our miserable and unhappy time: There shall come a time when they shall not endure wholesome doctrine, but they shall heap to themselves teachers, according to their own lusts, having itching ears, and shall turn always their ears from the truth, and shall be given to delight in fables.

Oh that all Christians would acknowledge this mighty power of God's word which Stella here teacheth. It is as forcible and mighty even now to heal souls, as Christ's hand, when as he was here, was of force to heal bodies. And that if they would apply it often to their souls, it would heal all their infirmities. Secondly, that they would delight to hear Sermons. It is the chiefest sign to know whether one be predestinate or no; and who would not gladly be assured hereof?

And after, speaking of the ground of God's Law, he writes thus: Wherein (O good Christ) is thy law founded? Not in power. For thou hast compelled no man to receive thy faith, neither hast thou forced any to embrace thy law. Neither is it grounded on natural reason: for although it be not against natural reason, but doth presuppose it; yet it is above it: for it surpasseth all the bounds of reason, and goes beyond all the wit of man, be he never so quick witted, and subtle. In what thing therefore is this law grounded? Surely only in his Authority: for only because Christ hath spoken this, therefore we must believe it. His word must be our only and sufficient warrant in all our actions.

S. Ambrose very excellently writes of the daily reading of the scripture: And that thou mayest know that it is good that the beginning and the ende should agree together, good Jesus him self hath said: I am Alpha and Omega, the beginning and the ende: Therefore let our mind be ever with him, let it never depart from his Temple and from his word, let it ever be occupied in reading the Scriptures, in Meditations, in Prayers, that the word of him who is in deed, may ever work in us, and that daily we either going to the Church, or giving our selves to prayers at home, we may begin with him, and ende with him: So the whole day of our life and the whole race of the day, shall begin in him and ende in him. For even as in the beginning of our life, to believe in God and to follow him, is our salvation: so perseverance to the ende is necessary. And it is the best care that a soul can have, that marking well the word of God, it do nothing against reason, wherewith it may be made sad, that ever knowing well what she doeth, she may keep the joy of a good conscience. Here Saint Ambrose puts down the whole course of a Christians life, daily to study the Scriptures and to direct all his actions according unto them.

And again he writes in another place thus: Blessed is that man that hath not walked in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the chair of pestilence. The Scripture meaning this: That he is blessed that hath separated himself from the fellowship of the wicked (for this is the part of ungodliness to acknowledge no author of life, nor parent of salvation) or that hath not dwelt in sin, or that hath not continued in Ryot and wantonness. But that he studying in the law of God day and night, shall be like a tree that shall yield his fruit in due season. The former are merits of rewards, but this is a reward of merits. Let us mark here how Ambrose prefers the studying of the word of God to all other good works.

But some Papists perchance will object, that our Savior Christ taught his Apostles many things privately, and in secret: And that therefore the Scriptures are not to be known of all men: for these secrets are contained in them. To this objection Stella answers: All things (saith he) which Jesus revealed to his Apostles, although he told them to them never so secretly, they ought to preach them publicly: for they were (as it were) the conduit pipes, by which the water of the doctrine, which Christ the lively spring preached unto them, should come to all the faithful of the Church. And therefore the Lord said unto them: That which I say unto you in darkness, speak ye in light: and that ye hear in the ear, preach ye in the houses.

And here I cannot but marvel, that seeing the Scripture is inspired of God, as Saint Paul testifieth, and is silver purified seven times in the furnace, as David affirmeth, and as to Saint John's Revelation; so no doubt to any other book of the holy Scriptures; he that shall add, or diminish, or alter anything shall be plagued of God: that the Papists in their allegations of the scriptures maintain their old translation, against the verity of the original of the Greek and Hebrew: whereas it differs from them. As for example, Philippus de Dies allegeth a text of Saint John's gospel to good purpose, following their old translation. But in the Greek original it is not so, as he allegeth it: speaking of the careful bringing up of children, he writes thus: The diligence of parents is not only necessary to this purpose, but also the great care and watchfulness of pastors or prelates, which thing our Lord Christ doth advertise us in Saint John's gospel. For when as he committed his Church to Saint Peter, and made him universal pastor, he said twice to him feed my Lambes: but after he saith but once, feed my sheep: wherein, the heavenly Master taught that a prelate, although he be bound, both to feed Lambes and sheep: yet he ought to have more care & attendance of Lambes then of sheep. That is, greater care of children then of parents &c. The scope of this doctrine is not amiss, but it is not well grounded on this place, for it is in the Greek twice repeated, 〈 in non-Latin alphabet 〉 : That is to say, feed my sheep, feed my sheep. And but once said, 〈 in non-Latin alphabet 〉 . That is, feed my Lambes. And yet the common translation, which Philippus de Dies follows, hath twice to gather in the first places pasce agnos meos, that is, feed my Lambes; and after, but once feed my sheep: where as in the original ( 〈 in non-Latin alphabet 〉 ) which signifieth a Lamb, is but once used: and ( 〈 in non-Latin alphabet 〉 ) which signifieth a sheep is twice, what great presumption is this, to dare to go from the original?

7. Of the sufficiency of the Scriptures.

T HE Rhemistes first upon the gospel of Saint John note, that the scriptures are not sufficient: and expound that place of the gospel: I have yet many things to say unto you, on this manner: This place convinceth, that the Apostles & the faithful be taught many things, which Christ omitted to teach them, for their weakness; and that it was the providence of God, that Christ in presence should not teach and order all things, that we might be no less assured, of the things the Church teacheth, by the holy Ghost, then of things that himself delivered. How contrary this their exposition is, to the exposition of Ferus upon the same place, which hereafter followeth; Let every true Christian judge, and see who comes nearer to the mark and truth.

Andradius also writes thus; That the scriptures are not sufficient, when as God would help the frailty of man's memory, by the working of his Gospel; yet he would but so have such a short abstract, or abridgement of his matters committed to writing: that the greatest part, as a treasure of great price, should be left to be enclosed or kept in the mind of man. And M. Bellarmine plainly affirms: that the scriptures without tradition, neither to have been simply necessary, nor sufficient. So that by his judgment, the wants of the scriptures, must be supplied by traditions. But first saint Jerome of the scriptures writes otherwise.

It was impossible ( saith Jerome) that she which brought forth the man child, & was in childbed, should lack abundance of milk, for the bringing up of that people, and of those little ones, that were borne at once, that she might give them her two paps, not as before in Egypt, swampt (as we say) or bruised, but with virginall beauty, now full and strowted out, that is, the old and New Testament, to give that reasonable milk. The old and new Testament are by Jerome's judgment two paps, full fraught with sufficient milk, to the nourishing of all the children of God's Church. Serranus also a papist, of the sufficiency of the scriptures writes thus: Every part of scripture contains truth alike, and is alike absolute and perfect, in the Revelation of mysteries: even as the number of a thousand, is whole and perfect: so all is plainly revealed, and through faith shown, that pertains to our redemption, salvation and instruction. Wherefore we must go forward, the scripture being our guide: But to go about, to search the reasons of it, to examine the causes of the articles of our belief, and with the finger of reason, to teach all things, and preach the incomprehensible judgment of God, and to have a will to know that unsearchableness, which Paul wonders at; is to pass the bounds of the angel the Prophets guide; and to endeavor to pass over that sea, which no man can pass over, whereat the angel himself makes a stop: is devilish presumption. Wherefore, commending these things, to be worthy everlasting consideration and memory, that, heretics and proud persons, which will examine all things at their own pleasures, without the faith of the Church, may pluck in their combes, he addeth, hast thou seen these things? Who deny the sufficiency of the scripture? but the Church of Rome: who will teach all things with the finger of reason? but that synagogue: As their doctrines of the supremacy, freewill, real presence, invocation of saints, do plainly declare.

Jerome of the scriptures writes thus to Eustochium: Thou compellest me (O Christian virgins Eustochium ) to pass over now to the Prophet Isaiah, and to perform that to thee, which I promised to thy mother Paula, while she lived: Therefore I pay both to thee and by thee, to her, that which I do owe, obeying the commandments of Christ, who saith, search the scriptures. And again: seek, and ye shall find: least I should hear with the Jews, you err, not knowing the scriptures, nor the power of God. For if according to the Apostle Paul, Christ be the virtue of God, and the wisdom of God; and he which knows not the scriptures, is ignorant both of the virtue of God, and of his wisdom: the ignorance of the scripture is the ignorance of Christ. Eustochium a virgins, was so in love with the scriptures, that she compelled Jerome to write his commentaries upon the Prophet Isaiah: And shall not our women study, know and love them? The ignorance of the scriptures is the ignorance of Christ, as Jerome here plainly avoucheth: how can it be then the mother of devotion, as the Papists affirm?

Of the sufficiency of the scriptures, Ferus writes thus: I have as yet many things to say unto you: That which he said before seems contrary to this: Whatsoever I have heard of my father, I have declared unto you. But they are not contrary: For first that which he says, I have declared unto you; he takes the preterperfect tense, for the future tense, for the certainty of this doctrine; which is a familiar thing in the writing of the prophets: As, when as Isaiah saith, He was wounded for our iniquities, which notwithstanding chanced long after. Then, Christ also in truth hath revealed all things unto us, necessary for our salvation, because he hath preached the Gospel, which is the fountain of all truth: For whatsoever the spirit hereafter hath revealed to the Church, proceeded our of this fountain. So that truth, which the holy Ghost revealed in the first council of the Apostles, that is, that circumcision and other legal ceremonies, were not necessary to salvation; came not from anywhere else, then from the gospel; where Christ plainly shows, that we have salvation through faith in him, and not of the works of the law. So that truth, that the son is consubstantial to his father, which appeared in the Nicene Council against Arius, issued out of the gospel: for although that word Homousion or consubstantial, be not found in the Gospel; yet there are found there other words of as great force: as I, & my father are one. Here we may note first, that that place: I have many things to say unto you: by Ferus a papists judgment, makes nothing for traditions, or unwritten verities. Secondly that the holy Ghost revealeth to the Church no new or strange doctrine, but that which is contained in the scriptures: whereas other papists affirm, that the holy Ghost doth reveal doctrines to the Church, besides the scriptures, which are as firmly to be believed, as those which are contained in the scriptures: Lastly, that that same doctrine of Christ's equality with God his father, Ferus acknowledgeth to be gathered out of the scriptures.

And after upon the same words, he writes thus. I have as yet many things to say to you: The Apostles had forgotten many things; and many things they did not understand aright; many things also Christ had spoken obscurely, the which might be drawn into a wrong sense; the which after chanced in the heretics. Therefore the holy Ghost was necessary for them, which might bring into their memories those things they had forgotten, and should lighten those things they understood not, and should give the true meaning of all obscure sayings. Therefore this word may be referred to the whole gospel, as though he should say: although I have taught you many things, yet you need further instructions, for the causes now mentioned. He shall speak all things which he shall hear; that is, which truly are, and indeed stand fast, and have authority in the scriptures; devising nothing of his own, perverting or misconstruing nothing: here we may learn, what is to be preached, & taught in the Church, or else we shall hear that: I speak not to them, and yet they prophesied.

Here we may plainly see, what doctrine Ferus would have taught and preached in the Church, only the scriptures, and such as the holy Ghost doth draw out of them, not any unwritten verities or traditions of the Church, or inventions of man.

And in another place, he writes thus of Christ: I am the way of life, the truth of doctrine, and the life of salvation: all men desire the way, the truth and the life. These are not anywhere found certain or sure, saving in Christ. And of the excellency of the scriptures, he writes thus. As in the latter days, the word of God came clad with flesh into the world; and it was one thing that was seen, and another that was understood; the sight of the flesh in him was apparent to all men, but the knowledge of his divinity, was given but to a few and to his elect: so the word of God, and the spirit is covered with the veil of the letter: The letter is looked upon, as the flesh; and the spirit lying hid within is perceived, like the deity. And as the shepherds being taught of the Angels, knew Christ in his rags and simple swathling clothes, who otherwise would never have believed that, that child was Christ, although they had seen him a thousand times, his clothes were so base & of no great cost: So the letter of y ^e Scripture is plain, and it seems often to speak, of matters of no weight: Therefore unless we be lightened from above, it doth not seem, that we should find Christ in them. Ferus here doth not make the Scriptures a bare or dead letter, as some other Papists do, but a living letter; under which (being read and studied) God's spirit lieth hid, even as under Christ's flesh his divinity.

Oh wonderful force and majesty then of God's words! Oh that all Papists would confess thus much, and believe it! It would make them read the scriptures. And herein Ferus agrees with the doctrine, even of our Savior himself, who saith: That the words which I speak are spirit and life: which saying of his, is to be referred to all the Scriptures of the Gospel. For he doth not say the words I have spoken, a little before; but the words I do speak, are spirit and life: and therefore are my flesh. For even as that which containeth a man's spirit and life, is his flesh; even so (saith our Savior) that which containeth my spirit and life, is also my flesh. So that by this short sentence, he exhorteth all men to the reading of his word. Wouldest thou be partaker of Christ's life and spirit? then eat his flesh; that is, read his word, muse and meditate therein day and night. And no doubt, believe the saying of thy Savior; his words he hath spoken shall be spirit and life unto thee. Thus we may see how Ferus doctrine most manifestly agrees with the doctrine of our Savior. Manie for want of eating of this flesh, which feed their bodies daintily with the flesh of fishes, and fowls at this day, have faint and pined souls; nay dead souls, void of the life and spirit of Jesus Christ.

Ferus also of the certainty of our salvation, and of the sufficiency of the Scriptures, writes thus: What (saith he) do men so greatly desire, as security? How much would the Emperor of Rome give, that he might be safe from his enemies? How much would every just man rejoice, if he were certain of his estate; if he knew, that he should never fall? how greatly would every sinner rejoice; if safety were assured him, against death & hell? But all these things, do Christ's words only perform. This saith Ferus. But the Roman Correctors in their copy do command to put out only. They are loath that so much should be attributed to the Scriptures.

Of the sanctification also of the sabbath, Ferus hath this notable lesson: The chiefest work of the sabbath (saith he) is to cease from thine own works, and to give place, that God may work his in thee: that is, faith, charity, patience, longanimitie, chastity. The second work is, that we apply our selves to do good works, and to meditate in the Law of God, to hear the word of God, to pray in spirit and truth. Especially therefore the word of God is to be heard, without which, there is no hallowing of it: know that this is commanded thee of God, that thou hear his word and keep it: and of this, he will require an account of thee, in the day of judgment. Neither is it enough for thee to hear it once or twice, unless thou hear it often. The Devil is ever assaulting thee, and thou must ever by the word of God resist him, by which alone he is overcome. Again, thou must meditate of the word of God, or else thou hearest in vain. And two things especially are to be meditated out of the word of God, that is to say, our sins and God's goodness. And by these two, as in Jacob's ladder, sometime we must descend into our selves, and sometime ascend unto God. Thus far Ferus. If this be true, how hallowed they the Lord's sabbath, in the days of our forefathers, when God's word was never, or seldom preached to them? If this be true, that we should meditate on this Law of God, then must we know it. And here the Roman addition to Ferus, detractes from the word of God again, that dignity, which Ferus gives to it: By which alone (saith he) the Devil is conquered: but they blot out alone.

Of voluntary religion Ferus writes thus: Then, their worshippings had not the warrant of the word of God, and how can then they be certain or sure to please God, for they only followed their own reason, and the examples of the fathers. For thus they reasoned with themselves: If an earthly or fleshly calf pleased God, offered at Jerusalem: how much more shall a calf of gold, seeing it is more precious, & lasteth longer. Also if it were lawful for our holy fathers to worship God in this mountain, why is not the same lawful for us? But in the worship of God, neither man's reason, neither the examples of the fathers, but God's word, are to be followed. Thou shalt not do (saith he) that which seemeth good in thine own eyes, but that I command. Here Ferus sets down the only true, and certain ground of God's true worship, that is, the word, and commandment of God. Here the reason of man, or the examples of the fathers are denied to be sure grounds of God's worship: and yet the Papists do build their faith on these.

Of the Scriptures also, Philippus de Dies writes thus: The matters which faith teacheth, are so excellent, that no man's wit, be it never so sharp and subtle, can attain unto them: for if it could, then it were no faith. And therefore to obtain this faith, we must hear the word of God: as the Apostle exaggerates saying, howe shall they believe in him, which they have not heard? And after he concludes, saying: Faith is by hearing; and hearing by the word of God. And so it appeareth how to the obtaining of faith; it is necessary to hear the word of God. Behold how God, which is the fruit which we hope for, is not obtained without charity; and charity is not obtained without faith; and faith is not obtained, without the preaching of the word of God. And therefore for the very great agreement and likeness that it hath; the Lord called his word seed. What other doctrine do we teach, at this day here in England, of the necessity of hearing and knowing the word of God?

Theodore also upon that place of the Apostle to the Colossians; Let the word of God dwell plenteously among you, writes thus: The old law also commanded the daily meditation and study of God's word: Thou shalt meditate in them (saith the Law) sitting at home in thy house, rising up also, and lying upon thy bed, and going in thy journey. This thing the Apostle commandeth; that we should also carry about with us, the doctrine of the Lord; and that we should praise him, and that we should sanctify him with our tongues, with spiritual songs. That phrase also (in your hearts) is as much to say: As not in your mouths only. That same note, which the Hebrew text yields in that same Psalm we use daily to repeat, is worth marking: In the Hebrew it is thus; Because he is our God, and we are the people of his pasture, and sheep of his hands; If today, you will hear his voice. Here is the full point in the Hebrew text; and here ends the verse: and not where the common translation appoints it to ende. So that then we are his people and sheep of his pasture. Here are great privileges; & such as none could be wished greater; such as every man would desire to be partaker of. But as everyone desires to be partaker of these privileges and blessings; so let him as well mark the infallible, and most plain condition annexed unto them, that is, If so be we today hear his voice. Oh let every good Christian hear his voice today, that is, with all speed possible, that God may be his God, that he may be one of the people of his pasture, and a sheep of his hands. The doctrine is plain, the contempt thereof is very dangerous. Who now will be a Recusant?

The Prophet David, discoursing excellently of the corruption of our nature, doth thus vnfould the sins thereof: Have they no knowledge? Here is the root of all sin, to be ignorant; to lack knowledge: now follows the branches: Working iniquity, eating my people as though they would eat bread; they have not called upon God; they feared where no fear was. These are the fruits of ignorance, to do wickedly, to deal cruelly with God's people; not to call upon God; and to be fearful and superstitious. These are the works of darkness: these are the works of the servants of the prince of darkness: these are the fruits, which proceed of ignorance of the Scriptures. And I pray God for want of this root, the like fruits of doing wickedly, of dealing cruelly, of praying idolatrously, and of fearing superstitiously, be not in many at this day.

Stella writes thus of the blessed Virgin: The most wise Virgin had not a fools heart, of which the wise man saith; It is like a broken vessel, and can hold no wisdom: But she was like the Ark of the covenant, wherein both the tables of the new law, that is, of the Gospel, and of the old law also, were contained or laid up. For whatsoever things were spoken before of our blessed and mighty Savior; or what things himself our Savior, opening his mouth, taught his Disciples and the rude multitude; all those things the pure Virgin without weariness kept in her faithful heart, and did ruminate or meditate upon them. Let us learn therefore, being stirred up by the blessed Virgines example, to meditate upon heavenly things, and to carry in our minds those things which God teacheth: the which we shall excellently do, if we shall daily meditate upon God's mysteries. In the old law, those beasts, which did not chew the cudde, as swine and such like, were accounted unclean, and by God's commandment the people of Israel might not eat of them: So do thou always meditate, and as it were chew the end, as concerning those things which the Lord God the creator and maker of all things, hath done for thee: how for thy sake he took the shape of a servant, how he suffered most bitter death for thee a miserable sinner. &c. Thus far Stella.

Where we may note, that he wisheth all Christians to be like the blessed virgins, in this, that she had both tables of the Testaments laid up in her heart: And how can they be like her herein (which seem otherwise very devoutly to honor and reverence her, even more then she requires, even as Saint John did to the Angel) which will scarcely take the tables of the Testaments, that is, the holy scriptures, into their hands? How can they have them in their hearts? nay surely if this be the only mark of clean beasts to chew the cudde (as Stella affirmeth) that is, to meditate upon the word of God; then they surely which think they are not bound to know the scriptures, and so cannot meditate upon them, and therefore do not chew the cudde, are even as swine and unclean beasts before God; how religious or holy otherwise outwardly they appear.

Ferus of Marie writes thus: when she saw Christ: Mark here the good works of Marie; nay thou shalt see here the root and true order of good works, When as she did see Jesus (saith he:) This is the root of all good works, the knowledge of Christ. For he which sees him not, that is, doth not know him, will never fall down before him, nor pray unto him. Afterward she fell down at Jesus feet. For the throwing down of our selves, immediately follows the knowledge of Christ. He falls down happily, that falls before the Lord. And again, he stands upright unhappily, which before God doth not humble, but advance himself: As did that chief Angel, and that Pharisee in the Gospel, who standing not only in body, but in mind did brag of his good works. Here we may learn, that Ferus affirms, that knowledge is the root of all good works: and if this be true, how could they do any good works in popery, in their great blindness and ignorance? Surely it could not be but that they erred often: and if they did any, it was by chance rather, as a blind man may do a thing rightly, then by any certainty.

Of the excellency and sufficiency of the scriptures, Stella also writes thus: The giving of us the law, wherein we should live, should most of all move us; and even force us to love God with all our heart, and to serve him faithfully. For although the gift of our creation to his own image and likeness, and that he would make us capable of that heavenly inheritance: although I say this were a great and an excellent gift; yet notwithstanding, if God had not given us his law, wherein he should declare unto us his will, showing unto us also, what we should do, that we might obtain that same blessedness, for which we were created; without all doubt our life had been sorrowful and miserable. If a King should say to any one: if you shall do that which pleaseth me, I will advance you to great honors; so that none in my kingdom shall be compared unto you: but contrariwise, if you shall not do that which pleaseth me, you shall not escape unpunished; yea being fast bound in chains, and as it were buried in a dark dungeon, you shall die miserably. What think you would this man do, what would he chiefly care for? Certainly to know the Kings pleasure, and then with all his endeavor to do it. For by this means, he should gain the greatest good thing in the world: and contrarily if he did not this, he should purchase himself everlasting confusion. But if the King would not declare to this man his pleasure, and what thing he delighted in, or what he hated: surely this man must needs live a miserable and sorrowful life, until he could come to the knowledge of the Kings pleasure. So Nebuchadnezzar commanded his wise men upon pain of death, that they should show him the dream he had dreamed. But now if the king should declare to this man all his pleasure, & should disclose to him faithfully his very heart; how glad would he be, & how greatly would he rejoice; because now he saw plainly the gate of his pleasure opened unto him. We know assuredly, being led not only through faith, but also by reason, that there is one only God in the world, & there is no mā doubts, but that he is good, merciful & just. We know also assuredly, that they which obey the will of this most holy God, to be crowned with most excellent rewards in that heavenly kingdom; and again, that those which offend him impudently with sins & offenses, shall be thrown with great shame & reproach into that miserable & dark dungeon of hell. If now God had not given us his law, wherein he had declared to us as well those things which were to be eschewed, as those things which were to be embraced, sorrowful surely and most sorrowful & heavy had been the life of man. For although we had known that we had been created to everlasting felicity, yet we should have been utterly ignorant, how we should have obtained it: Therefore that great God and parent of all things, hath bestowed upon us a singular and most excellent benefit, when he did proclaim his law, by which all Christians may plainly understand, what was necessary to obtain everlasting life, and what was also required to eschew that dark dungeon of hell.

So the notable Psalmist speaking to God saith: Because of thy law I have endured thee patiently: If thou hadst not given me thy law, I could never have endured this life. So the same Psalmist saith again: Thy word is a lantern to my feet, & a light to my paths. That benefit was no small benefit, by which God bound all men to him, when as he gave them his law; to the square and level whereof, they should frame and apply all their actions, &c.

What can be said more in the commendation of God's word, then this? It makes known to us, God's pleasure and will: It is a rule and square to frame all our actions by: It is God's lantern, to direct our steppes in the dark night of this world: and what need we then any other? Is not this sufficient?

And after he writes thus: Wilt thou know how excellent, and of what great force the law of God is? consider with thyself but a little this one thing, that God himself did not disdain to submit himself unto it, and to obey it. O then a most excellent and princely law! and shall not man submit himself unto it, and obey it? Nay shall any man say, that he is above it, and hath power to dispense with it? as the Pope now doth. Of man's will, the same Stella also very excellently writes thus: The beginning of our misery and undoing, was the pride of our first parent, when as he refused to keep that commandment, which he ought to have kept. He had rather do his own will, then God's will: Therefore when God came to redeem us, it was necessary that he should come humble, to cure our pride; and obedient, to cure our disobedience; which disobedience was the fountain and cause of all our evils. There is nothing burns in hell, but man's own will; the which man had rather fulfill then the will of God. So the Lord God himself witnesseth: Of old times thou hast broken the yoke, and burst my bonds, and hast said I will not serve the Lord, but will walk after mine own devises. From the smallest to the greatest, all will fulfill their own willes: everyone is ruled by his own judgment, & doth that which seemeth good to himself. Thus far Stella. Where we may learn, that we must not do our own willes; we must deny our selves, as our Savior teacheth in the gospel; and that especially in God's service. we must do the will of God. And his will is revealed to us in his word.

To the same effect the same Stella writes thus again, in the same Chapter: In these few words (saith he) the Evangelist saith thrice. According to the law of God: first: According to the law of Moses: Secondly, As it is written in the law of the Lord: And thirdly. As it is said in the law of the Lord. Wherein the Evangelist would signify unto us, how studious our thoughts ought to be, and our words and works, howe greatly they ought to be conformable to the law of God. Because Christ, whatsoever he did, he did it according to the law of God. The which thing David also declared in the Psalm saying: What love have I unto thy law, O Lord: All the day long is my study in it. If this be true, what degenerate Christians be they, which think they ought not to know the law of God? which all their life never care for it? These follow not David's steps nor the holy steps of Jesus Christ. And after, let us also wonder at Jesus Christ believing those things steadfastly, not which appear outwardly, but which the holy scriptures & the Catholic saith do testify: according to that: whē thou enterest into the house of God, stand fast & draw near, that thou mayest hear: for we cannot see the majesty of God with our eyes, neither comprehend it with all our wit, but with our faith, and hearing only, without anymore search or inquiry. Beware of that. He that searcheth the Majesty of God, shall be confounded of his glory. So many Jews, Philosophers, and Heathens were confounded, erred, and were deceived, who because they would not captivate their understanding into the obedience of Christ, and according to their knowledge worship him, fell into many errors and heresies. For even as in Isaac now being old, all his senses were deceived, when he blessed his son Jacob, besides his hearing: so about the understanding of our Savior Christ, all man's senses are deceived, besides hearing. The voice (saith he) is the voice of Jacob: In this thing only, he said truth: but he was deceived in that he said, thy hands are the hands of Esau. So thou (O faithful Christian) when thou hearest Simeon confessing Jesus Christ to be the light and salvation of the world, and Anna confessing that he is the King of Israel, and that the redeemer which was so greatly looked for is comed: believe that these things are true: for Isaackes hearing was not deceived, &c. I would to God the Papists would observe this rule in their worship of God; their invocation of Saints; their Latin prayers; their images have no warrant in the word of God: where hear they that these are commanded? That which he saith after, of hearing the Church and the Martyrs, is true, if they shall speak that which they have heard from God: for they may not speak of their own heads, Gal, 1.8.

Again, of the excellency of the Scriptures, he writes thus: The word was upon John (he saith) because it descended upon him. For Isaiah saith; Even as the showers and snow do descend from heaven, &c. so shall the word be that proceedeth out of my mouth. For that word (upon) signifieth an excellency, because the word of God doth not ascend up into the heart of man; but the word doth descend to the heart; and the heart ascendeth unto the word. So holy David calls all his Psalms, by the Hebrew article Lamed, which is the sign of the Datiue case; as though they were given to David from above: and not David's Psalms, with the sign of the Genitiue case: as though they were of his own making or invention. So saint Paul saith: The whole Scripture is given by inspiration of God. And saint Peter saith: As our beloved brother Paul, according to the wisdom given to him, wrote to you. And saint James saith: If any man lack wisdom, let him ask of God, &c. Hereof is the majesty of the holy scriptures and word of God: it descendes from above, all men's hearts must climb up to it: no man nor Church is above it: so that we may justly say thereof, as David said: Thou hast magnified thy name and thy word above all things.

Of the authority of the scriptures, Osorius writes thus: If thou be afraid to walk in darkness, and desirest to be filled with the light of salvation; do not search for those causes and reasons of things thou canst never attain unto: but only give credit to the heavenly testimonies; and be content that thou mayest be sure, that those things which thou believest, are confirmed by God's •• ne word and sentence. This is the rock of all Christians: •• at they know, that those things which they do believe, are ratified by God's own word. The words of all the Angels in heaven, nor of all the men and Churches in the world, without this word, could not quiet and assure our consciences. Therefore we believe and are assured, because we know God hath spoken it: and whatsoever he hath spoken, we doubt not of, though he have but once spoken it: as Balaam did, after God's answer he went to ask him the second time.

Again, of the excellent commodity, which is reaped by studying the scriptures, he writes thus: And that we may begin, from hence it is evident, by God's own mouth, that true wisdom consists in true obedience, and keeping of the law of God: For thus it is written: This shall be your wisdom and understanding before all people, that they hearing these commandments may say: Behold a wise, and an understanding people. As though he should say: let others love the studies of the Mathematiques; let them search out with all their endeavours, the hidden secretes of nature; and if they think good, let them measure out the heavens, and let them endeavor to bring to light that which is shut up in the bowels of the earth; let them brag of their wisdom, and vaunt of their wits; let them walk with the titles of great learned men, and let them intrude themselves everywhere, as correctors and amenders of common wealths: But you, keep firmly with you one kind of wisdom only, that is to say, study you in the Law of God day and night: let that never slip out of your minds. Other studies can neither save you, nor advance you, nor deliver you out of perils; nor to conclude, can bring you any fruit or commodity in adversities. Nay it may so fall out, that that same false opinion of wisdom, may oftentimes bring you into the danger of your life, and may throw you headlong into everlasting destruction. For he is not called blessed which is skillful in the arts which man's brain hath devised; but he that studies earnestly in the law of God day and night. And after he concludes thus: This Oration plainly declares, that all wisdom is contained in the studying of the law of God. If this be true, why then are not all men in the Popes kingdom exhorted and pricked forward to this blessedness? why are some kept back from it, and forbidden it? If all wisdom be contained therein, what state have they been in, which never knew it?

And Ferus herein also agrees with Osorius: As unreasonable beasts are guided and holden in with a bridle; so to man is given reason, and to Christians the word of God, by which they may be governed. He accounts Christians lacking the knowledge of the word of God, like brute b • astes without a bridle, or like men without reason. And again: The word of God is that sharp and piercing sword, wherewith the Devil is repelled, and put to flight. He therefore that will live without care & danger, let him take into his hands this sword. Thus saith Ferus: but the Pope saith not so; he will not have everyone meddle with this sword.

And again: These are the weapons, wherewith the enemies have hurt the Church, that is to say, perverse doctrine: and all doctrine is perverse & wicked, that agrees not with the rule and square of God's word. And a little after, upon these words, And to the word of his grace: He adds this, as though he should say: If anything as yet be wanting, let it be taken out of the word of God: For God's word is a Lantern unto our feet. Above all other things, chiefly in all adversities, the power and authority of God and the word of truth do comfort us, and do defend us against all invasions of heretics, the Devil and the world. He doth not say, as some Papists do now say, that the wants of the Church must be supplied by traditions; but by the Scriptures. It is able to supply all wants. And again upon these words, Saying none other things then those, which Moses and the Prophets did say should come: The doctrine of Christians must be agreeable to the Scriptures: And if Paul were not ashamed to preach the Scriptures, how much less we? And after, speaking of Paul's Nauigation: Let us use all fit means (saith he) but especially let us trust in God. If we cannot escape y ^e danger of our body, yet let us have a care that our soul may be safe. And mark here, that the longer we are on this sea (meaning the world) we do sails the more dangerously. Again: There is never more dangerous failing, then where there is famine of the word of God. If we would then not suffer shipwreck, let us have the anchor in our houses, as Saint Paul counsels us.

And a little after: As these men in so great dangers had nothing else to comfort them, but the words of Paul: so also now the word of God only comforts us, which God gives us abundantly. But woe be to our unthankfulness, which despise it. The hour shall come, when we shall desire to hear the word of God, and it shall not be granted us. Woe to him that despiseth it: for he shall be despised. Let all Recusants mark this.

Mark diligently also (saith he) that Paul spake but thrice in the ship: first he warned them that they should not sails: secondly he comforted them. And here thirdly he forewarneth against imminent dangers. So the Apostles teach three things: first the law, that is, what we must do, and what we must eschew. Secondly the gospel. Thirdly, they bring remedies against perils. But he especially counsels them, that they should take meat: for there is nothing more necessary to thē that be in danger, then the bread of the word of God. No man can swim out and escape from death, unless he first strengthen himself with the bread of life. Wouldest thou escape death? then follow Ferus his counsel; strengthen thy soul with this bread.

8. Of Pilgrimages.

F Irst concerning Pilgrimages, the Gospel teacheth us these lessons. And Jesus said unto the woman of Samaria: Woman believe me the hour cometh, when ye shall neither in this mountain, nor at Jerusalem worship the Father, &c. No nor in any other set place. But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and truth: that is in every place. And this is that which Malachi also prophesieth of Christ's kingdom: From the rising of the sun unto the going down of the same, my Name is great among the Gentiles: and in every place incense shall be offered in my name. Here are two things of us to be considered. First that God's name alone shall be great among the Gentiles: and of it shall proceed incense: that most sweet smelling sacrifice unto God in every place. And what is this else but prayers to be made in all places in the name of Jesus Christ? The same lesson also grounded no doubt of this Prophesy, Saint Paul teacheth all Christians: I will therefore that men pray everywhere, lifting up pure hands without doubtfulness. No doubt this prayer in all places is that sacrifice and most pleasant incense, whereof Malachi spake before. But that place of Saint Paul most manifestly overthrows all Pilgrimages. The word is near thee, even in thy mouth and in thy heart. This is the word of faith which we preach: for if thou shalt confess with thy mouth the Lord Jesus, & shalt believe in thy heart that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation. The word of faith, the word of salvation is nigh thee saith Saint Paul: thou needs not go to Rome or to any other place for it. For if at home, in thine house, thou shalt believe in the lord Jesus, & confess him with thy mouth; thou shalt be saved: thou needs not make any great long iournie for to obtain thy salvation. Nay our savior Christ himself most manifestly makes it a sign of heretics to teach this doctrine of pilgrimages. There shall arise false Christ's (saith he) and false prophets &c. Wherefore if they shall say unto you, behold he is in the desert, go not forth: behold he is in secrete places, or in their cels & cloisters, believe them not. For as the lightning cometh out of the East and shineth into the West: So shall also the coming of the son of man be. Not only in his coming to judgment, but also to every faithful soul, as saint Luke seems to expound this: For as the lightening that lighteneth out of the one part under heaven, shineth unto the other part under heaven: so shall the son of man be in his day. Whereas that which saint Matthew calls his coming, saint Luke calls his day, And saint Luke before calls the light of the Gospel, the day of the son of man, which in the thick darkness of Antichrist, he saith, Men shall desire to see but one of them, and shall not see it: Christ in his kingdom as the true sun of righteousness, to illuminate & to quicken things now dead thorough sin, shines not only at Rome, but thorough the whole world.

9. Of Traditions and ceremonies.

A S concerning traditions and ceremonies, and what account to make of them, that shadow of the law may seem to teach: Thou shalt keep the month of Abib or new corn; as Jerome translates it, that is, when as corn grows to be eared: And thou shalt celebrate the Passover unto the Lord thy God. For in the month of Abib the Lord thy God brought thee out of the land of Egypt. The coming out of that corporal Egypt, was a sign no doubt of the coming out of the spiritual Egypt, as S. John teacheth us in the Revelation. And amongst many other resemblances, that the one of these hath to the other, this is not the least, and to be observed of us: that they came out of the land of Egypt in the month of Abib: when corn waxed ripe and began to be eared. And this God wills them here to remember. And surely no doubt, for our learning and instruction, That we also should come out of Egypt in the month Abib, when as the Lord's corn shall wax ripe; when as the doctrine of the Gospel shall grow to perfection; when as the seed of the Gospel shall not now be new sown, as it was in the days of the Fathers, but now shall be eared and be comed to perfection, and be ready for the reapers to thrust in the sicle and reap it into the Lord's barns: As our savior teacheth: The earth bringeth out of her self, first the blade, then the ear, and after the full corn in the ear: Such like is the growth of the seed of the word in the Church. I would to God all Israelites, which now amongst us belong to the Lord, would remember this month Abib; when we shall come out of the spiritual Egypt, as the other Israelites came out of that corporal Egypt: the Lord's corn shall wax ripe, and shall grow to perfection. Manie Israelites observe not this. They will have the ceremonies and rites which the Fathers observed, even now to be observed still: as though corn being green and like grass had not the hoses or husks belonging to it, which (it being now ripe) do wither away and fall down as nothing, which in the beginning grew aloft and flourished. Surely this lesson, the month Abib must teach us: the Lord's corn is now waxen ripe: and therefore we must not look for those rites and ceremonies, those hoses or husks which in the beginning, when as the Lord's corn was green, the Fathers tolerated, or perchance made great account of, that part of the corn which in the spring flourished most and grew aloft, is now become withered, and quite fallen to the ground: The true worshippers (as our savior teacheth) worship the father in spirit and truth. And the name of the whore of Babylon is a mystery as saint John showeth us: that is, she is full of ceremonies and mysteries.

We are made partakers of Christ, if we keep and hold fast, 〈 in non-Latin alphabet 〉 : That is, the beginning of our confidence, our vnderpropping; that is, of our faith, as Chrysostom expounds it, even unto the ende. That is, as much to say, as if we keep fast the faith in the beginning taught and preached. They that hold not the beginning of their firmitie and first faith, have lost their part in Christ. The traditions of men will not warrant it them: as saint Paul also writes to the Galatians: O ye foolish Galatians, who hath bewitched you, that you should believe another Gospel? Even then, Satan began by little and little to change the Gospel of Christ, & to bring in his traditions, and so to make the first Christians to loose their benefit in Christ: let us being warned by their example beware this his sleight.

Ferus of the marks of the true Church, writes thus. That also is the true Church, which the star declares, that is, where the word of God is taught and reigneth, and where they live according to the word of God; and where all things are done according to the word of God and of Christ, in what corner of the earth soever it be. The New Testament (saith Ferus) is nothing else but a manifestation of those things which were sealed up in the old, under the rude letter & under diverse figures. The which thing is excellently declared under the figure of a book sealed, which none could open but the Lamb that was slain: and hereof it came to pass that the Apostles in their preachings opened the scriptures; and hence it is, that Christ wrote nothing, but preached by word of mouth, that which was contained in the old law. And also sewe of the Apostles wrote anything: And if any of them did write, they would only teach things that were contained in the old. If this be true, then the scripture, which the Papists cal tradition̄, is not of like force with that which is scripta, or written. Secondly, then the traditions which we are to believe, are commended to us in the word of God: and are the same, that are contained in the written word of God.

For such traditions only, the Jews were commanded to observe. As we read in Jeremiah; Stand by the ways, mark and inquire of the ancient ways, which is the good way, and walk in it, and you shall find comfort for your souls. But the traditions of the fathers, besides the word, were utterly forbidden them as we read in Amos: Thus saith the Lord, for three transgressions of Judah, and for four, I will not turn: but because they have cast away the law of the Lord, and have not kept his commandments. Their lies caused them to err, after which their fathers have walked. See how the following of their fathers steppes could not justify them, neglecting or making light account of the law of the Lord: no traditions of fathers besides, are warranted them. So saint Paul writes to the Thessalonians, That they should keep the traditions, which they had learned either by word or by Epistle. That is, no doubt such traditions, as either were written in other parts of the scripture, or were agreeing to the word written. How greatly soever the nature of man delights in traditions, in the service of God; yet our Savior tells all men plainly: They worship me in vain, teaching the doctrines and commandments of men. God will be worshipped of all his, according to his own commandments. All other worship be it never so statelie or costlie, is vain worship, and displeaseth God.

Then by Ferus judgment, that doctrine, which is not contained in the old Testament, under some type or figure, is not to be believed in the new. And then, as the old Testament condemned all traditions, besides the law written: so that from that the Jews might not depart, neither to the right hand nor to the left, so doth also the New Testament.

The same Ferus of the worship of Christians, writes thus: The true worshippers shall worship the father in spirit and truth. Waye (saith he) our worship according to this rule; and see whether it be not more like Jewish, then Christian worship. Nay be sure that thou art not as yet a true worshipper, although thou observe all outward things never so exactly, unless thou worship God in spirit and truth. How many evil worshippers were then, in the days of our forefathers, by his judgment, in the midst of Popish darkness. Also Ferus writes thus of this matter: There is nothing more pestilent then evil doctrine, and therefore Christ doth shadow it, by the name of Leaven: and that not unfitly. For first, as Leaven is added outwardly, and is of another nature; so it is false doctrine whatsoever is added to the word of God, or is mingled with it, as either an external or a contrary thing: for the word of God is pure bread, not mingled with any other thing, to which nothing must be added, or put to of man: according to that, thou shalt add nothing to my words.

And in another place, he writes thus: Then our works please God, if they be done of the spirit, that is, if they be agreeing to God's commandments, and the Scripture: for all that is not good, which seems good to thee. Thou hast an example hereof in Saul, who of Amelecke reserved oxen for the sacrifice of God, to whom it was said: Doth God delight in burnt offerings? They are like to him, to whom those things seem better, which they choose themselves, then God's commandments: yea, they despise God's commandments, for their own inventions. To conclude, there is nothing good, that is contrary to God's commandments: for the will of God is the rule of righteousness: and his commandment is a sign of his will: therefore do not that which seemeth good in thy own judgment. Thus much Ferus. And yet such like were many of their works, they did in Popery; they had no commandment in the word of God to warrant them. And all such works by Ferus judgment, could not please God, no more then Saul's sacrifice of the sheep of the Amalekites did: and yet many Catholics will use such works still.

And in another place he writes thus: So it is also a staff of reed, whatsoever is taught or delivered besides the word of God. It is only the word of God, the which we may safely lean upon; that hereby thou mayest learn what kind of froward deceivers they are, which give us for the word of God, only their own dreams: that is, a staff of reed. This sentence is quite left out in the copy of Ferus printed at Rome.

The uncertainty also of Traditions should cause any good Christian to doubt, to build his faith upon them. Augustine saith, That their 〈 in non-Latin alphabet 〉 , or love feasts, which the ancient Christians did commonly use at their communion, were ever made before their communion; as Christ did first eat the Paschal Lamb before he celebrated his sacrament: but Chrysostom saith, that these love feasts were ever made after the communion: which of these traditions should we believe now?

Master Bellarmine also of the sign of the Cross which Constantine saw, writes thus: That Eusebius himself in the life of Constantine writes, that he saw it in his journey, and that Constantine himself told him so. But in his ecclesiastical History translated by Ruffinus, it is recorded, that he saw it in his sleep. And that Angels stood by him, and said to him: In this sign thou shalt overcome. It is very likely saith Master Bellarmine, that this was added of Ruffinus. If there were additions in those days, even by Mayest. Bellarmine's judgment, and forgeries against the truth: what shall we look for in our days?

Jerome also of Origen's books writes: That in his days many were lost, and some were under his name forged. That subtle Satan, who durst be bold to corrupt and forge Origen's works, would not stick also to forge other fathers.

Stella also, of customs and old rites writes thus: Christ (saith he) and his Parents were very careful in keeping godly and holy customs: but we quite contrary, dissent from Christ; keeping the old custom and wont, as we say, in our garments, usuries, and unlawful bargains; we ought in this matter consider this, whether that such customs agree with the Gospel or no? The which if they do not; then they are to be forsaken of us: but if they agree with it; then they ought to be followed. For the law of God ought to be a rule and square, by which every rite & custom is to be exemined. For an evil custom is no law, but a wicked abuse of the law, &c. So no doubt all customs, not only of bargaining, but of worshipping God, by this rule and square are to be examined.

But it is objected of the Papists, that Saint Basel speaks very earnestly in the defense of Traditions. He doth so: but nothing for Popish Traditions. Almost all the fathers do make mention of Traditions, and outward Ceremonies, which were used in the Church in their days, which they did reuerentlie observe and keep: but they were not such unwritten verities, as the Papists now, under the name of traditions, do teach men to believe. Basils Traditions are almost all external things, and no points of doctrine: As signing those which are baptized, with the sign of the cross: to pray towards the East: to dippe the child baptized, thrice in baptism. That form of prayer which is used in the Lord's supper, is not written, saith he: and the annointing of the baptized with oil, of which Ceremony also Ambrose makes mention. These are all outward things, neither are they substantial points of doctrine: And of these, our church hath retained some, which seem not repugnant to the Scriptures, and others she hath refused. The fathers surely in their days through their overmuch devotion and zeal in religion, considered not that Antichrists kingdom should be a mystery, and that Christ now suffering, the veil of the Temple did rent asunder; to teach us, that the true Son being now comed into the world, all shadows should vanish away; but they began again, even then to load the church with outward ceremonies, and observations; in so much that Agustine complained in his days, that the church and the religion, which God's mercy would have free, with the ceremonies and mysteries in her services of God, and as plain and as few, as might be; some did now oppress again with slavish burdens; in so much that the Jews were in better case then we. Agustine then perceived, whither this immoderate devotion would grow unto: he urgeth that liberty, whereinto we are brought by the mercies of Christ, and in the which Saint Paul wills us to stand, and to maintain.

But although S. Basel do urge the observation of these outward things, besides the express commandment and warrant of the scriptures: yet concerning doctrine, about the which, between the Papists and us is the greatest controversy, he writes plainly, that he would have that tried by the scriptures.

For speaking of Heretics, he saith: That they might blame us thus: they say that it is against their custom, and that the Scripture doth not agree thereunto. But what do we answer to this? We think it not meet, that that manner of speech which hath obtained the name of a custom among them, should be accounted for a rule and canon of true doctrine: Let us both stand to the judgment of the holy scriptures, inspired by God; and amongst whom are found opinions agreeing to the divine Oracles, let the sentence of truth be pronounced on their side. What can be plainer then this? Custom must not be the canon and rule of truth in doctrine, but God's word; and they which have that on their side, let them have the victory. The like offer now we make to the Pa ••• ts.

But that book of S. Basel is of Erasmus suspected to be forged, and that not without just cause: as the most Reverend Father in God, the L. Bishop of Winchester, in his book called, The difference between Christian subjection and unchristian rebellion, hath very learnedly proved.

Of Christ's doctrine, Ferus writes thus; and he quite overthrows the very ground of Traditions: Christ proveth (saith he) the truth of his doctrine by two arguments: First that he never taught secretly, but openly: For he that doth evil hateth the light: but he that doth the truth, comes to the light. Secondly, he gives his hearers leave to judge, I (saith he) spake openly in the world in secret I spake nothing, that I would have kept secret, or not come to light: yea, he plainly commanded his Apostles; That which I tell you in darkness, preach you in the light: He told his Disciples many things alone, but for no other cause, then that others were not able to comprehend them. For whatsoever Christ hath taught, he will have it published, and made known to all, least any should excuse himself. And hereof Saint Paul saith: If our Gospel be hid, it is hid in those that perish. For in truth Christ speaks openly in the world, even now wisdom cries in the streets. Therefore no man can justly excuse himself of ignorance.

And this also is most true, that he taught in the Synagogues and Temple of the Jews, where all were wont to assemble themselves; yea & not only in the Temple and in their Synagogues, but in ships and hills, and plain fields: That is, publicly, where men most commonly met together: therefore they can have no excuse. Therefore at another time he said unto them; If I had not comed and spoken unto them, they had had no sin, &c. This quite overthrows the Popes Religion: Christ will have his doctrine known to all; and the refore he frequented common places. They go about to keep it in secret, and think it not convenient that all should know it. Again he delivered all things openly, and nothing by tradition secretly.

Eusebius also of Traditions writes thus: Not only (saith he) of the day of Easter is the controversy, but also of the manner of fasting: for some think that the fast ought to be kept but one day; some other but two days; other moe days; some forty days: so that counting the hours of the day and night together, they make a day; which variety of observations began not in our times but long before us, of them (as I suppose) who holding not surely that which was by tradition delivered in the beginning, have either by their negligence, or unskillfulness afterward fallen into another custom. Here we may learn, that traditions are no safe and sure keepers of truth, as the papists would make us believe. How soon had they lost the true tradition of fasting which the Apostles practiced, even in Eusebius days: And shall we now in the ende of the world, ground our faithes upon traditions?

Saint Jerome also concerning the authority of Bishops, and Elders in the Church, writes thus: If any of us could know the custom of the time past, I would prove that which I say, to have been observed ever, and to have been observed when as the Apostles preached in the Church. And after: by the spite of certain, some things were corrupted, and some things were presumed. Here Jerome affirms, that what was done in the Apostles times, he could not then certainly learn, much less we now. Such an uncertain rule in matters of faith tradition is.

And Agustine also of Antichrist writes thus. But what is the cause of the delaie that he may be revealed in his time, you do know: that which he said that they knew, he would not utter. And therefore we which know not, which they knew, desire to come to the knowledge of that which the Apostle meant, with great labor; neither can we attain unto it: because that those things which he added have made the sense also more obscure: for what means this; now the mystery of iniquity worketh; let him only that now holdeth, hold till he be taken out of the way, and then that wicked one shall be revealed: I plainly here confess myself to be ignorant what he hath said, yet I will not keep close the suspicions and surmises of men which I have read or heard concerning this matter.

In Augustine's days, that tradition which was delivered by saint Paul to the Thessalonians concerning Antichrist, a most great and weighty matter, was forgotten: and do we think that till our days the Church hath kept traditions of lighter matters inviolably?

Irenaeus to Florinus an heretic writes thus: I saw thee, when as yet being but a child, I was with Policarpe in Asia, who then didst very well, whilst as yet thou remainedst within the Emperors palace, and didst study to please Policarpe. For I remember far better the things which were done then, then they which are done now, because those things we learn whē we are children, grow up in us with our mind, and do cleave fast unto it. Wherefore also I can tell thee, the place wherein Policarpe did sit, when as he did dispute; and also his manner of going, his countenance, the manner of all his life, and also his apparel; and also his sermons and discourses he made to the people; and also howe he lived with John; and how he was wont also to tell of others which had seen the Lord; and also how he remembered all the words which the Lord spake, which he had heard of them; and of his miracles and doctrine: and yet notwithstanding, he reported all these, agreeing to the scriptures: the which things I then of the mercy of God, which he vouchsafed to bestow upon me, hearing attentively and diligently, did write not in papers, but in my heart, and which things (by the grace of God) I yet keep faithfully, and do as it were chew them over again with myself, without ceasing. I take God to witness, and in his sight I affirm unto thee, that if that blessed & Apostolical man Policarpe had heard any such matter, as thou now teachest, he would by and by have cried out, and would have stopped his ears: and as his manner was, he would have said: O good God, into what times hast thou reserved me, that I should hear these things? Would not he also, by and by have fled from the place, where sitting or standing he should have heard such words? Here we may plainly see what manner of traditions they were, which the fathers kept, and in the commendations whereof, they wrote: that is, such traditions as were agreeable to the scriptures, and no other. And this one place of Eusebius, may be a rule to square all other places of fathers whosoever, when they highly commend traditions. To teach all Christians that they mean no other traditions then Policarpe and Irenaeus, that is, such as are agreeing to the scriptures.

Among the Jews, that old and subtle serpent Satan, had sown tares amongst the Lord's wheat: as appeareth by the manifold dreams and strange opinions of the Rabbins, besides the scriptures. As that before the world, God had created seven things, that is to say, paradise, the law, the just men, the throne of majesty, Jerusalem, and Messias. Again, they say that the moon was in the beginning created equal in light with the sun: but that this her light was diminished, for her pride. Again, All the Rabbin's of the Hebrews think generally, that the waters which increased in the flood, were hot, and that so the fishes also perished. What are all these; but Satan's plants? so overshadow the Lord's truth. So likewise amongst us Christians in the time of the Gospel, he hath not been idle: He hath mixed his dross amongst the Lord's gold: as appears in the Popes Legend and other Histories. Longinus was a certain Centurion, who standing with other soldiers (saith their Legend) by the commandment of Pilate, thrust the Lord's side thorough with his spear. And after: seeing the signs which then happened, that is, the sun to be darkened, and the earthquake, he believed, but especially for this cause (as some say) that when as his eyes were dimmed, either by some infirmity, or by age, by chance some of the blood, which ran out of Christ's side, running down his spear, touched his eyes, and presently he saw most clearly. This is one of their traditions. But Granatensis as should seem not liking this fable, in his meditations of Christ's passion: I thank thee (saith he) O Lord Jesus, that thou wouldest suffer thy side to be pierced of a certain soldier: He names not Longinus, but agreeth with the scripture, and goes no further, that a certain soldier pierced him to the heart with his spear.

So likewise they have added many things to the other scriptures of God: as in an old printed book in verse, made in those days, I read thus of Putifats wife and Joseph.

He said (Madam) I will be true to my Lord; Traitor will I never be to my Sovereign: Therefore believe me at a word, Rather then do so, I had rather be slain. With that loud did she cry and brake her lace in twain, And smote her nose that it gusht out all on blood: And rent down her serket that was of silk full good: She told the Knights that Joseph would by her lain, And that he tare her robes all asunder. And help had not come the thief had me slain.

Here is no mention made howe she kept his garment, when he fled away from her, whereof the scripture makes mention: but of dashing her self on the nose, and rending her robe, whereof in scripture there is no mention.

Of the first original of bonfires in their Legend, thus we may read: The bones of dead beasts being out of all places gathered together, are burnt of some upon this day, whereof there is two causes, as John Beleth saith: one an observation of an ancient custom: for there are certain beasts called Dragons, which do fly in the air, and swim in the water, and go on the earth: and sometime when as they go on earth, they are inflamed with lust, and do throw their seed into springs and floods, whereof followed a plaguie and vnholsome year. Against this, this remedy was found out, that a fire should be made of the bones of beasts; and this fire would drive them away: and because this chanced about this time; therefore yet this of some is observed. Another cause is, to signify unto us that the bones of Saint John Baptist were burnt, in the City called Sebasta of the infidels. Also then they carry in their hands burning firebrands, because John was a light shining & burning. And they turn about a wheel, because then the sun declines in his circle, to signify that the fame of John, who was supposed to be Christ, did descend and diminish. What preservatives against Dragons; what doctrines for their souls, were these? Especially when as they never then heard in the scriptures read, that John was a burning light.

But that fable of Formosus is notable, which Fasciculus Temporum makes mention of. This Sergius (saith that book) when as he came to Rome by the aid of the French men, took Christopher the Antipope, and sat in his steed. And to revenge his repulse, he drew the body of Formosus out of his grave, and being clothed like the Pope, he commanded his head to be chopped off in his pontifical chair, and to be thrown into Tiber. But the fishers brought him into the Church, the Images bowing themselves unto him, and saluting him reverently, as all they did see which were present. This is reported in that history. And after, Fulbertus Bishop of Carnotensis, in his sickness was visited of the blessed Virgin Marie, and restored again with her most blessed milk. Also of the visitation of Elizabeth, they say in their Legend, that the blessed Virgin carried with her Cousin three months, waiting upon her, and that she took the child being borne in her holy arms from the ground; as it is written in the Scholastical history; and did most diligently the duty of a nurse carrying him about. This teacheth their Legend. Whereas the Gospel saith, that she abode with her three months, and after returned to her own house: and that when Elizabeth's time was comed, that she should be delivered, she brought forth a form; and her neighbors and Cousins rejoiced with her. But this as should seem, was after Mary's departure. And this Stella affirms also in 2. cap. Luc. Thus they err not knowing the Scriptures.

That miracle is strange of Germanus the Bishop of Antisiodore, which is written of him, that he restored three dead men to life again; and also his Ass. That he would show a miracle upon his asse, seems very strange. But to conclude this matter (for of miracles I shall have an occasion to speak hereafter) Ludouicus Viues a Papist writes thus of Legenda aurea. The French men (saith he) write of the French, and the Italians of the Italique, and the Spaniards of the Spanish, and the Germans of the German, and the English men of English affairs; and some others, to please some other country. And the Author thinks, that he hath sufficiently played his part, if he have commended as much as he can that nation: he respects not the truth of the matter, but the glory of the country. Neither in the writings of the acts of the Saints is there any greater regard of truth, in which all things ought to be exact and absolute. Everyone wrote their acts, as he was affected towards them: so that the Authors affection indicted the history, and not the truth. How unworthy of the Saints and Christian men is that history of the Saints, which is called the Golden-Legend, which I cannot tell why they call it golden, when as it was written of a man having an iron mouth and a leaden heart: what thing can be named more dishonorable then that book? Oh what a great shame is it to us Christians! that the most famous acts of our Saints are not more truly and sincerely committed to memory, either for the knowledge or imitation of so excellent virtues, as were in them? when as the Greek and Roman writers have written so diligently of their captains, Philosophers and wise men. Thus much Ludouicus Viues affirms. He smelled Satan's sleights in these matters. He was not ashamed to confess his blackness: and that even the most part of their Legends are lies. I could wish that all true Catholics would do the like, and mark well what S. Paul teacheth, that Antichrist shall come by the working of Satan, with all power and signs and lying wonders, in all deceivableness of unrighteousness among them that perish, because they received not the love of the truth, that they might be saved. Let all true Catholics hate all lies whatsoever, though they be in their Legend; and love God's word, which is truth it self.

Osorius of the Jews writes thus: We have not as yet touched the greatest evil, wherewith they are afflicted: and what (I pray you) is that, you will say unto me? their raging madness, by which they having forsaken the study of the law and the Prophets, they have gotten unto themselves other learned helps. Search the Scriptures (saith the Lord himself) for they bear witness of me. That this thing, which Christ commands, the Jews might not easily do; Satan by his sleight and subtlety devised, that they despising the study of the holy Scriptures, might spend all their life in studying of poisoned and hurtful doctrines. The Greek and Latin Poets fain many things, but yet wittily and finely, not to deceive any but to delight; from whose fables many things may be very fitly applied to our manners and to our life: but the Jews invent and coin such things which have no delight in them at all. For they are very absurd and foolish, not beautified with any eloquence of words or of speech, which they have committed to writing; not that they might delight the minds, but that they might entangle them with errors. For they say that God did not make perfect the heavens, and that the light of the Moon was diminished for her pride & envy. And that our first father Adam before Eve was created, had copulation incestuously with all other beasts: and that all other trees, when as he had transgressed the Law of God, did lift up aloft from him both their leaves and fruits, least he should take any commodity by them; and that only the fig tree, because she was guilty of his offense (for it was the fruit thereof (they say) which our first parents did taste against God's commandment) did yield to them her leaves, wherewith they might cover their privy parts, &c. Such vanities Satan devised for the Jews, to keep them occupied withal, when as they forsook the study of the Scriptures. And hath he not done the like in the Popes kingdom? When the study of the scriptures was neglected, as before hath been shown. This Osorius confesseth, and we have by experience proved true.

And after he writes thus: Thus much only I will say; when as Mahomet in his Quran hath feigned many things not only impudently and wickedly; but also foolishly and blockishly: yet in many places the Jews in the monstrousnes and impudency of their fables, have gone beyond Mahomet. So that Mahomet being compared to them, may seem to be somebody: And yet these Masters of the Rabbin's are read and learned, and with these wicked disciplines (as Isaiah prophesied) their youthes are entangled, and these are imprinted into them in their tender years, as God's testimonies. Surely the like may we say of the monstrous lies and fables which Satan devised in time of Popery, and were given to be taught children in steed of God's word: as were the fables of Beuis of Hampton, Valentine and Vrson, Houleglas, Clyme of the Clough, and such like. Surely all these like apples grew of the same tree, came no doubt from that father of lies, and from that prince of darkness Satan.

And being (saith he) delighted with these studies, they despise the study of the law of God, and they very seldom take the Prophets into their hands, and they place the chief wisdom now in this shoppe of madness, rashness, and wickedness. And do not many even so amongst us, who will seem religious? They will delight to hear a play, or to read some vain history: but the Law of God they will not take in their hands.

But (saith Osorius) as concerning the manners and dealings of their lives, with what errors and wickedness do they pollute the purity of the law? For that they expound the law, that it is necessary, that he which is condemned of the greater part of the judges, shall suffer punishment: But he that is condemned by the sentences of all the judges, shall be aquitted. And he that shall go about to kill a Citizen, by false witness, shall die; but he that shall kill one shall be absolved. As though the purpose of hurting, without taking effect, were worthy of punishment; but having obtained his purpose, were worthy of praise. It is also lawful for them by the decrees of their Rabbin's to defraud Christians of their money; to take their lives from them; to beguile any nation; to invent crafts and deceits; & to wish a plague day & night to the innocent, &c. With such corruptions and false expositions of the law is that doctrine stuffed, which they call Talmud; which professeth that it observeth the letter of the law very diligently.

And doth not the Pope so expound God's law, that yet if any man kill another, he may dispense with him: Nay that it may be lawful for the subject to rebel; nay to kill the Prince: what is this but in expounding the law of God to imitate the Jewish Talmud?

But what shall I speak of the other part of their law, which they cal Cabala? what great matters doth it take vpō it? & about what trifles is it occupied? what great promises doth it make? And how evil doth it perform them? It promiseth men heavenly things, and it leaves not miserable wretches scant those things which concern man. For this it undertakes, that it will expound the inward meaning of the law, & that it will search out, not the outward letter, but the inward hidden mystery: And it judgeth that we must lead our lives according to the meaning and not according to the letter of the law, &c. What can be greater, what more statelie then this promise? But in the end what more vain or frivolous? They spend their whole life in expounding the name of God, which they cannot attain unto, &c.

With one of these two knowledges, the Jews which are desirous of learning, being greatly delighted; read the scriptures carelessly, and they think that they are not to be expounded: but by the judgment either of the Talmudists or Cabalists: And do not the Papists follow their steps? They have been altogether occupied in reading & studying the Master of the Sentences & the Schoolmen: they have read the scriptures carelessly or not at all; and they have thought that they were to be expounded according to their judgments. And whereas (saith Osorius) that it was established by God's law, that soothsayers, which whisper in their inchātments, should not be sought unto; but that all the dealings of our life should be referred to the square of the law of God, and to the testimony: the Jews in steed of the holiness of the law of God, seek to the dregs and corruption of the law, & place the art of magic which they call Cabala, in God's place. What can be said or imagined more heinous then this? And have not the Papists likewise done so, for all things almost? For their diseases, for their things stolen or lost, for the mischances of their cattle in seeking to witches and conjurers? This is too manifest.

But to concide; as Osorius writes to the Jews; the same petition I would make to all true Catholics. I request (saith he) but two things at your hands; the one is, that you would detest that poisoned learning, which came now from no place else but even from the bottomless pit of hell to the plague of mankind, and that you would only ask counsel of the law of God, and of the testimonies of the Prophets. The other thing is, that you would not come in your prayers and requests to God, bringing anything with prejudicate minds from your forefathers, but with a simple heart you would earnestly desire of that most high fountain of love & mercy, that he would vouchsafe to open to you mercifully, that which is necessary for your salvation. The which if you shall do, I do not doubt but that he will lighten your minds, with the brightness of his holy spirit, that then at length you may see, what Godhead and power lies hid in Christ, nailed upon the cross. These two requests I would also make to all Catholics, that they would now loath the intricate doctrines of the schoolmen, and love the simplicity of the Gospel of Jesus Christ? Surely, this is that smoke that came out of the bottomless pit, which darkened both the sun and the air,