The True Catholic, Tract · Section 3 · Chapter 7
7. Of the ſufficiencie of the Scriptures.
THE Rhemiſtes firſt vponupon the goſpell of Saint Iohn note, In cap. 16. v. 12that the ſcriptures are not ſufficient: and expounde that place of the goſpell: I hauehave yet many things to ſay vntounto you, on this manner: This place conuinceth, that the Apoſtles & the faithfull be taught many things, which Chriſt omitted to teach them, for their weakneſſe; and that it was the prouidence of God, that Chriſt in preſence ſhoulde not teach and order all things, that we might be no leſſe aſſured, of the things the Church teacheth, by the holy Ghoſt, then of things that himſelfe deliuered. How contrarie this their expoſition is, to the expoſition of Ferus vponupon the ſame place, which hereafter followeth; Let eueryevery true Chriſtian iudge, and ſée who comes néerer to the marke and trueth.
Andradius alſo writes thus; That the ſcriptures are not ſufficient, when as God would helpe the frailty of mans memory,Lib. 2 Orthodox. Explicat. by the working of his Goſpell; yet he would but ſo hauehave ſuch a ſhort abſtract, or abridgement of his matters committed to writing: that the greateſt part,Lib. 4. de verbo dei non ſcripto cap. 4. as a treaſure of great price, ſhould be left to be incloſed or kept in the minde of man. And M. Bellarmine plainely affirmes: that the ſcriptures without tradition, neither to hauehave beene ſimplie neceſſarie, nor ſufficient. So that by his iudgement, the wants of the ſcriptures, muſt be ſupplied by traditions. But firſt ſaint Ierome of the ſcriptures writes otherwiſe.
It was impoſſible (ſaith Ierome) that ſhe which brought forth the man child, & was in childbed, ſhould lacke aboundance of milke,In cap. Eſ. 66. for the bringing vp of that people, and of thoſe little ones, that were borne at once, that ſhe might giuegive them her two pappes, not as before in Egypt, ſwampt (as we ſay) or bruſed, but with virginall bewtie, now full and ſtrowted out, that is, the olde and new Teſtament, to giuegive that reaſonable milke. The olde and newe Teſtament are by Ieromes iudgement two pappes, full fraught with ſufficient milke, to the nouriſhing of all the children of Gods Church. Serranus alſo a papiſt, Serranus in 47 cap. Ezech.of the ſufficiency of the ſcriptures writes thus: EueryEvery part of ſcripture containes trueth alike, and is alike abſolute and perfect, in the Reuelation of myſteries: euen as the number of a thouſand, is whole and perfect: ſo all is plainely reuealed, and through faith ſhewed, that pertaines to our redemption, ſaluation and inſtruction. Wherefore wee muſt goe forwarde, the ſcripture beeing our guide: But to goe about, to ſearch the reaſons of it, to examine the cauſes of the articles of our beliefe, and with the finger of reaſon, to teach all things, and preach the incomprehenſible iudgement of God, and to hauehave a will to know that vnſearchableneſſe, which Paul wonders at; is to paſſe the boundes of the angell the Prophets guide; and to endeuour to paſſe ouer that ſea, which no man can paſſe ouer, whereat the angell himſelfe makes a ſtoppe: is diueliſh preſumption. Wherefore, commending theſe things, to be worthy euerlaſting conſideration and memorie, that, heretikes and proud perſons, which will examine all things at their owne pleaſures, without the faith of the Church, may plucke in their combes, he addeth, haſt thou ſeene theſe things? Who denie 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, fréewill, reall preſence, inuocation of ſaints, do plainly declare.
Ierome of the ſcriptures writes thus to Euſtochium:In praef. Eſai. Thou compelleſt me (O Chriſtian virgine Eustochium) to paſſe ouer now to the Prophet Eſay, and to performe that to thee, which I promiſed to thy mother Paula, while ſhe liued: Therefore I pay both to thee and by thee, to her, that which I doe owe, obeying the commaundements of Chriſt, who ſaith, ſearch the ſcriptures. And againe: ſeeke, and ye ſhall finde: leaſt I ſhould heare with the Iewes, you erre, not knowing the ſcriptures, nor the power of God. For if according to the Apoſtle Paul, Chriſt be the vertue of God, and the wiſedome of God; and he which knowes not the ſcriptures, is ignorant both of the vertue of God, and of his wiſedome: the ignorance of the ſcripture is the ignorance of Chriſt. Euſtochium a virgine, was ſo in louelove with the ſcriptures, that ſhe compelled Ierome to write his commentaries vponupon the Prophet Eſay: And ſhall not our women ſtudie, know and louelove them? The ignorance of the ſcriptures is the ignorance of Chriſt, as Ierome heere plainely auoucheth: how can it be then the mother of deuotion, as the Papiſtes affirme?
In cap. 16. Io.Of the ſufficiencie of the ſcriptures, Ferus writes thus: I hauehave as yet many things to ſay vntounto you: That which he ſaid before ſeemes contrarie to this: Whatſoeuer I hauehave heard of my father, I hauehave declared vntounto you. But they are not contrarie: For firſt that which he ſaies, I hauehave declared vntounto you; he takes the preterperfect tenſe, for the future tenſe, for the certaintie of this doctrine; which is a familiar thing in the writing of the prophets: As, when as Eſay ſaith, He was wounded for our iniquities, which notwithſtanding chanced long after.Compare this doctrine with the Rhemiſts doctrine. Then, Chriſt alſo in trueth hath reuealed all things vntounto vsus, neceſſarie for our ſaluation, becauſe hee hath preached the Goſpell, which is the fountaine of all trueth: For whatſoeuer the ſpirit hereafter hath reuealed to the Church, proceeded our of this fountaine. So that trueth, which the holy Ghoſt reuealed in the firſt councell of the Apoſtles, that is, that circumciſion and other legall ceremonies, were not neceſſarie to ſaluation; came not from any where elſe, then from the goſpell; where Chriſt plainely ſhewes, that we hauehave ſaluation through faith in him, and not of the workes of the law. So that trueth, that the ſonne is conſubſtantiall to his father, which appeared in the Nicene Councell againſt Arrius, iſſued out of the goſpel: for although that word Homouſion or conſubſtantial, be not found in the Goſpell; yet there are found there other wordes of as great force: as I, & my father are one. Héere we may note firſt, that that place: I hauehave many things to ſay vntounto you: by Ferus a papiſts iudgement, makes nothing for traditions, or vnwritten verities. Secondly that the holy Ghoſt reuealeth to the Church no new or ſtraunge doctrine, but that which is contained in the ſcriptures: whereas other papiſtes affirme, that the holy Ghoſt doth reueale doctrines to the Church, beſides the ſcriptures, which are as firmely to be beleeued, as thoſe which are contained in the ſcriptures: Laſtly, that that ſame doctrine of Chriſtes equalitie with God his father, Ferus acknowledgeth to be gathered out of the ſcriptures.
And after vponupon the ſame wordes, he writes thus. I hauehave as yet many things to ſay to you: The Apoſtles had forgotten many things; and many things they did not vnderſtand aright; many things alſo Chriſt had ſpoken obſcurely, the which might be drawen into a wrong ſenſe; the which after chanced in the heretikes. Therefore the holy Ghoſt was neceſſarie for them, which might bring into their memories thoſe things they had forgotten, and ſhould lighten thoſe things they vnderſtood not, and ſhould giuegive the true meaning of all obſcure ſayings. Therefore this word may be referred to the whole goſpell, as though he ſhoul ſay: although I hauehave taught you many things, yet you neede further inſtructions, for the cauſes now mentioned. He ſhall ſpeake all things which he ſhall heare; that is, which truely are, and indeed ſtand faſt, and hauehave authoritie in the ſcriptures; deuiſing nothing of his owne, peruerting or miſconſtruing nothing: heere we may learne, what is to be preached, & taught in the Church, or elſe we ſhall heare that: I ſpeake not to them, and yet they prophecied.
Héere we may plainely ſée, what doctrine Ferus would hauehave taught and preached in the Church, onelyonly the ſcriptures, and ſuch as the holy Ghoſt doth drawe out of them, In cap. 14. Ioh.not any vnwritten verities or traditions of the Church, or inuentions of man.
And in another place, he writes thus of Chriſt: I am the way of life, the trueth of doctrine, and the life of ſaluation: all men deſire the way, the trueth and the life. Theſe are not any where found certaine or ſure, ſauing in Chriſt. In cap. 2. Mat.And of the excellency of the ſcriptures, he writes thus. As in the latter daies, the word of God came clad with fleſh into the world; and it was one thing that was ſeene, and another that was vnderſtood; the ſight of the fleſh in him was apparant to all men, but the knowledge of his diuinitie, was giuen but to a few and to his elect: ſo the word of God, and the ſpirit is couered with the vaile of the letter: The letter is looked vponupon, as the fleſh; and the ſpirit lying hid within is perceiued, like the deitie. And as the ſheepheards being taught of the Angels, knew Chriſt in his ragges and ſimple ſwathling clothes, who otherwiſe would neuer hauehave beleeued that, that childe was Chriſt, although they had ſeene him a thouſand times, his clothes were ſo baſe & of no great coſt: So the letter of ye Scripture is plaine, and it ſeemes often to ſpeake, of matters of no waight: Therefore vnleſſe we be lightened from aboue, it doth not ſeeme, that we ſhould finde Chriſt in them. Ferus here doth not make the Scriptures a bare or dead letter, as ſome other Papiſtes doe, but a liuing letter; vnderunder which (being read and ſtudied) Gods ſpirit lieth hid, euen as vnderunder Chriſts fleſh his diuinitie.
Oh wonderfull force and maieſtie then of Gods words! Oh that all Papiſts would confeſſe thus much, and beléeue it! It would make them reade the ſcriptures. And herein Ferus agrées with the doctrine, Ioh. 6.63.euen of our Sauiour himſelfe, who ſaith: That the wordes which I ſpeake are spirit and life: which ſaying of his, is to be referred to all the Scriptures of the Goſpell. For he doth not ſay the words I hauehave ſpoken, a little before; but the wordes I doe ſpeake, are ſpirit and life: and therefore are my fleſh. For euen as that which containeth a mans ſpirit and life, is his fleſh; euen ſo (ſaith our Sauiour) 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 Chriſts life and ſpirit? then eate his fleſh; that is, read his word, muſe and meditate therein day and night. And no doubt, beleeue the ſaying of thy Sauiour; his wordes he hath ſpoken ſhall be ſpirit and life vntounto thee. Thus we may ſée how Ferus doctrine moſt manifeſtly agrées with the doctrine of our Sauiour. Manie for want of eating of this fleſh, which feede their bodies daintily with the fleſh of fiſhes, and foules at this daie, hauehave faint and pined ſoules; nay dead ſoules, void of the life and ſpirit of Ieſus Chriſt.
In Mat. cap. 7.Ferus alſo of the certaintie of our ſaluation, and of the ſufficiencie of the Scriptures, writes thus: What (ſaith he) do men ſo greatly deſire, as ſecuritie? How much would the Emperor of Rome giuegive, that he might be ſafe from his enemies? How much would eueryevery iuſt man reioice, if he were certaine of his eſtate; if he knewe, that he ſhould neuer fall? how greatly would eueryevery ſinner reioyce; if ſafetie were aſſured him, againſt death & hell? But all theſe things, doe Chriſts words onelyonly performe. This ſaith Ferus. But the Romane Correctors in their copie do command to put out onelyonly. They are loth that ſo much ſhould bee attributed to the Scriptures.
Of the ſanctification alſo of the ſabboth, In cap. Mat. 22Ferus hath this notable leſſon: The chiefeſt worke of the ſabboth (ſaith he) is to ceaſe from thine owne workes, and to giuegive place, that God may worke his in thee: that is, faith, charitie, patience, longanimitie, chaſtitie. The ſecond worke is, that we apply our ſelues to doe good workes, and to meditate in the Law of God, to heare 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 heare his word and keepe it: and of this, he will require an account of thee, in the day of iudgement. Neither is it enough for thee to heare it once or twiſe, vnleſſe thou heare it often. The Diuell is euer aſſaulting thee, and thou muſt euer by the word of God reſiſt him, by which alone he is ouercome. Againe, thou muſt meditate of the word of God, or els thou heareſt in vaine. And two things eſpecially are to be meditated out of the word of God, that is to ſay, our ſinnes and Gods goodneſſe. And by theſe two, as in Iacobs ladder, ſometime we muſt deſcend into our ſelues, and ſometime aſcend vntounto God. Thus farre Ferus. If this be true, how hallowed they the Lords ſabboth, in the daies of our forefathers, when Gods word was neuer, or ſeldome preached to them? If this be true, that we ſhould meditate on this Law of God, then muſt we know it. And here the Romane addition to Ferus, detractes from the word of God againe, that dignitie, which Ferus giues to it: By which alone (ſaith he) the Diuell is conquered: but they blot out alone.
Of voluntarie religion Ferus writes thus: Then,In cap. 4. Ioh. their worſhippings had not the warrant of the word of God, and how can then they be certaine or ſure to pleaſe God, for they onelyonly followed their owne reaſon, and the examples of the fathers. For thus they reaſoned with themſelues: If an earthly or fleſhly calfe pleaſed God, offered at Ieruſalem: how much more ſhall a calfe of gold, ſeeing it is more precious, & laſteth longer. Alſo if it were lawfull for our holy fathers to worſhip God in this mountaine, why is not the ſame lawfull for vsus? But in the worſhip of God, neither mans reaſon, neither the examples of the fathers, but Gods word, are to be followed. Thou ſhalt not doe (ſaieth he) that which ſeemeth good in thine owne eies, but that I command. Here Ferus ſets downe the only true, and certaine ground of Gods true worſhippe, that is, the word, and commandement of God. Here the reaſon of man, or the examples of the fathers are denied to bee ſure grounds of Gods worſhippe: and yet the Papiſtes doe builde their faith on theſe.
Dom. 1. Sexag.Of the Scriptures alſo, Philippus de Dies writes thus: The matters which faith teacheth, are ſo excellent, that no mans wit, be it neuer ſo ſharpe and ſubtile, can attaine vntounto them: for if it could, then it were no faith. And therefore to obtaine this faith, we muſt heare the word of God: as the Apoſtle exaggerates ſaying, howe ſhall they beleeue in him, which they hauehave 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 neceſſarie to heare the word of God. Behold how God, which is the fruit which we hope for, is not obtained without charitie; and charitie is not obtained without faith; and faith is not obtained, without the preaching of the word of God. And therefore for the verie great agreement and likeneſſe that it hath; the Lorde called his worde ſeed. What other doctrine doe we teach, at this day here in England, of the neceſſitie of hearing and knowing the worde of God?
In 3. cap. ad Col.Theodore alſo vponupon that place of the Apoſtle to the Coloſſians; Let the word of God dwell plentiouſly among you, writes thus: The olde law alſo commanded the daily meditation and ſtudie of Gods word: Thou ſhalt meditate in them (ſaith the Lawe) ſitting at home in thy houſe, riſing vp alſo, and lying vponupon thy bed, and going in thy iourney. This thing the Apoſtle commandeth; that we ſhould alſo carrie about with vsus, the doctrine of the Lord; and that we ſhould praiſe him, and that we ſhould ſanctifie him with our tongues, with ſpirituall ſongs. That phraſe alſo (in your hearts) is as much to ſay: As not in your mouthes onelyonly. That ſame note, which the Hebrew text yéelds in that ſame Pſalme we vſe daily to repeat, is worth marking: Pſal. 95. v. 7.In the Hebrew it is thus; Becauſe he is our God, and we are the people of his pasture, and ſheepe of his hands; If to day, you will heare his voice. Here is the full point in the Hebrew text; and here endes the verſe: and not where the common tranſlation appoints it to ende. So that then we are his people and ſhéepe of his paſture. Here are great priuiledges; & ſuch as none could be wiſhed greater; ſuch as euerie man would deſire to be partaker of. But as eueryevery one deſires to be partaker of theſe priuiledges and bleſſings; ſo let him as well marke the infallible, and moſt plaine condition annexed vntounto them, that is, If ſo bee we to day heare his voice. Oh let euerie good chriſtian heare his voice to day, that is, with all ſpéede poſſible, that God maie be his God, that he maie bee one of the people of his paſture, and a ſhéepe of his hands. The doctrine is plaine, the contempt thereof is very dangerous. Who now will be a Recuſant?
The Prophet Dauid, diſcourſing excellently of the corruption of our nature, doth thus vnfould the ſins thereof: Pſal. 53.5.HaueHave they no knowledge? Here is the roote of all ſinne, to be ignorant; to lacke knowledge: now followes the branches: Working iniquitie, eating my people as though they would eate bread; they hauehave not called vponupon God; they feared where no feare was. Theſe are the fruits of ignorance, to doe wickedlie, to deale cruellie with Gods people; not to call vponupon God; and to be fearefull and ſuperſtitious. Theſe are the workes of darkeneſſe: theſe are the workes of the ſeruants of the prince of darkenes: theſe are the fruits, which procéede of ignorance of the Scriptures. And I pray God for want of this roote, the like fruits of doing wickedly, of dealing cruellie, of praying idolatrouſly, and of fearing ſuperſtitiouſly, be not in manie at this day.
Stella writes thus of the bleſſed Virgine: Stell. in 2. cap. Luc.The moſt wiſe Virgine had not a fooles heart, of which the wiſe man ſaith; It is like a broken veſſell, and can hold no wiſedome: But ſhe was like the Arke of the couenant, wherein both the tables of the new law, that is, of the Goſpel, and of the olde law alſo, were contained or laid vp. For whatſoeuer things were ſpoken before of our bleſſed and mightie Sauiour; or what things himſelfe our Sauiour, opening his mouth, taught his Diſciples and the rude multitude; all thoſe things the pure Virgine without wearineſſe kept in her faithfull heart, and did ruminate or meditate vponupon them. Let vsus learne therefore, being ſtirred vp by the bleſſed Virgines example, to meditate vponupon heauenly things, and to carrie in our mindes thoſe things which God teacheth: the which we ſhall excellently doe, if we ſhal daily meditate vponupon Gods myſteries. In the olde lawe, thoſe beaſts, which did not chew the cudde, as ſwine and ſuch like, were accounted vncleane, and by Gods commandement the people of Iſraell might not eate of them: So doe thou alwaies 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 tooke the ſhape of a ſeruant, how he ſuffered moſt bitter death for thee a miſerable ſinner. &c. Thus farre Stella.
Where we may note, that he wiſheth all Chriſtians to be like the bleſſed virgine, Heb. 9.4.in this, that ſhe had both tables of the Teſtaments laide vp in her heart: And how can they be like her herein (which ſéeme otherwiſe verie deuoutly to honour and reuerence her, Reu. 22.9.euen more then ſhe requires, euen as Saint Iohn did to the Angell) which will ſcarcely take the tables of the Teſtaments, that is, the holy ſcriptures, into their handes? How can they hauehave them in their hearts? nay ſurely if this be the onelyonly marke of cleane beaſtes to chew the cudde (as Stella affirmeth) that is, to meditate vponupon the word of God; then they ſurely which thinke they are not bound to know the ſcriptures, and ſo cannot meditate vponupon them, and therefore doe not chew the cudde, are euen as ſwine and vncleane beaſts before God; how religious or holy otherwiſe outwardly they appeare.
Ferus of Marie writes thus: when ſhe ſaw Chriſt: Marke heere the good workes of Marie; Ferus in 11. ca. Io.nay thou ſhalt ſee here the roote and true order of good workes, When as ſhe did ſee Ieſus (ſaith hee:) This is the roote of all good workes, the knowledge of Chriſt. For he which ſees him not, that is, doth not know him, will neuer fall down before him, nor pray vntounto him. Afterward ſhe fell downe at Ieſus feete. For the throwing downe of our ſelues, immediately followes the knowledge of Chriſt. He falles downe happily, that falles before the Lord. And againe, he ſtandes vpright vnhappily, which before God doth not humble, but aduance himſelfe: As did that chiefe Angell, and that Phariſee in the Goſpell, who ſtanding not onelyonly in bodie, but in minde did bragge of his good workes. Héere we may learne, that Ferus affirmes, that knowledge is the roote of all good workes: and if this be true, how could they do anie good works in poperie, in their great blindnes and ignorance? Surely it could not be but that they erred often: and if they did any, it was by chance rather, as a blinde man may doe a thing rightly, then by anie certaintie.
In 2. ca. Luc.Of the excellencie and ſufficiencie of the ſcriptures, Stella alſo writes thus: The giuing of vsus the lawe, wherein we ſhould liue, ſhould moſt of all mooue vsus; and euen force vsus to louelove God with all our heart, and to ſerue him faithfully. For although the gift of our creation to his owne image and likeneſſe, and that he would make vsus capable of that heauenly inheritance: although I ſay this were a great and an excellent gift; yet notwithſtanding, if God had not giuen vsus his law, wherein he ſhould declare vntounto vsus his will, ſhewing vntounto vsus alſo, what we ſhould doe, that we might obtaine that ſame bleſſedneſſe, for which we were created; without all doubt our life had beene ſorrowfull and miſerable. If a King ſhould ſay to any one: if you ſhall doe that which pleaſeth me, I will aduance you to great honours; ſo that none in my kingdome ſhall be compared vntounto you: but contrariwiſe, if you ſhall not doe that which pleaſeth mee, you ſhall not eſcape vnpuniſhed; yea being faſt bound in chaines, and as it were buried in a darke dungeon, you ſhall die miſerably. What thinke you would this man doe, what would hee chiefely care for? Certainly to know the Kings pleaſure, and then with all his endeuour to doe it. For by this meanes, he ſhould gaine the greateſt good thing in the world: and contrarily if he did not this, he ſhould purchaſe himſelfe euerlaſting 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 liue a miſerable and ſorrowfull life, vntil he could come to the knowledge of the Kings pleaſure. So Nabuchadnezzar commanded his wiſe men vponupon paine of death, that they ſhould ſhew him the dreame he had dreamed. But now if the king ſhould declare to this man al his pleaſure, & ſhould diſcloſe to him faithfully his very hart; how glad would he be, & how greatly would he reioice; becauſe now he ſaw plainly the gate of his pleaſure opened vntounto 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 & iuſt. We know alſo aſſuredly, that they which obey the will of this moſt holy God, to be crowned with moſt excellent rewardes in that heauenly kingdome; and againe, that thoſe which offende him impudently with ſins & offences, ſhall be thrown with great ſhame & reproch into that miſerable & darke dungeon of hel. If now God had not giuen vsus his law, wherin he had declared to vsus as well thoſe things which were to be eſchewed, as thoſe things which were to be embraced, ſorrowfull ſurely and moſt ſorrowfull & heauie had beene the life of man. For although we had knowen that we had bin created to euerlaſting felicitie, yet we ſhould hauehave bene vtterly ignorant, how we ſhould hauehave obtained it: Therefore that great God and parent of all things, hath beſtowed vponupon vsus a ſingular and moſt excellent benefit, when he did proclaime his law, by which all Chriſtians may plainely vnderſtand, what was neceſſarie to obtaine euerlaſting life, and what was alſo required to eſchewe that darke dungeon of hell.
So the notable Pſalmiſt ſpeaking to God ſaith: Becauſe of thy law I hauehave endured thee patiently: If thou hadſt not giuen mee thy law, I could neuer hauehave endured this life. So the ſame Pſalmiſt ſaith againe: Thy word is a lanterne to my feet, & a light to my pathes. That benefit was no ſmall benefit, by which God bound all men to him, when as he gaue them his lawe; to the ſquare and leuell whereof, they ſhould frame and apply all their actions, &c.
What can be ſaid more in the commendation of Gods word, then this? It makes knowne to vsus, Gods pleaſure and will: It is a rule and ſquare to frame all our actions by: It is Gods lanterne, to direct our ſteppes in the darke night of this world: and what neede we then anie 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 thy ſelfe but a little this one thing, that God himſelfe did not diſdaine to ſubmit himſelfe vntounto it, and to obey it. O then a moſt excellent and princely lawe! and ſhall not man ſubmit himſelfe vntounto it, and obey it? Nay ſhall anie man ſay, that he is aboue it, and hath power to diſpenſe with it? Ibid.as the Pope now doth. Of mans will, the ſame Stella alſo verie excellently writes thus: The beginning of our miſerie and vndoing, was the pride of our firſt parent, when as he refuſed to keepe that commaundement, which he ought to hauehave kept. He had rather doe his owne will, then Gods will: Therefore when God came to redeeme vsus, it was neceſſarie that he ſhould come humble, to cure our pride; and obedient, to cure our diſobedience; which diſobedience was the fountaine and cauſe of all our euils. There is nothing burnes in hell, but mans owne will; the which man had rather fulfill then the will of God. So the Lord God himſelfe witneſſeth: Of olde times thou haſt broken the yoke, and burſt my bonds, and haſt ſaid I will not ſerue the Lord, but will walke after mine owne deuiſes. From the ſmalleſt to the greateſt, all will fulfill their owne willes: eueryevery one is ruled by his owne iudgement, & doth that which ſeemeth good to himſelf. Thus farre Stella. Where we may learne, that we muſt not doe our owne willes; Mat. 16.24. Pſal. 119.115. Io. 15.15.we muſt denie our ſelues, as our Sauiour teacheth in the goſpell; and that eſpecially in Gods ſeruice. we muſt do the will of God. And his will is reuealed to vsus in his word.
To the ſame effect the ſame Stella writes thus againe, in the ſame Chapter: In theſe fewe wordes (ſaith hee) the Euangeliſt ſaith thriſe. 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 Euangeliſt would ſignifie vntounto vsus, how ſtudious our thoughtes ought to be, and our wordes and workes, howe greatly they ought to be conformable to the law of God. Becauſe Chriſt, whatſoeuer he did, he did it according to the law of God. The which thing Dauid alſo declared in the Pſalme ſaying: What louelove hauehave I vntounto thy law, O Lord: All the day long is my ſtudie in it. If this be true, what degenerate Chriſtians be they, which thinke they ought not to know the law of God? which all their life neuer care for it? Theſe follow not Dauids ſteps nor the holy ſteps of Ieſus Chriſt. And after, let vsus alſo wōder at Ieſus Chriſt beleeuing thoſe things ſtedfaſtly, not which appeare outwardly, but which the holy ſcriptures & the Catholike ſaith do teſtifie: according to that: whē thou entreſt into the houſe of God, ſtand faſt & draw neere, that thou maiſt heare: for we cannot ſee the maieſtie of God with our eies, neither comprehend it with all our witte, but with our faith, and hearing only, without any more ſearch or enquirie. Beware of that. He that ſearcheth the Maieſtie of God, ſhall be confounded of his glory. So many Iewes, Philoſophers, and Heathens were confounded, erred, and were deceiued, who becauſe they would not captiuate their vnderſtanding into the obedience of Chriſt, and according to their knowledge worſhip him, fell into many errors and hereſies. For euen as in Iſaake now being olde, all his ſenſes were deceiued, when he bleſſed his ſonne Iacob, beſides his hearing: ſo about the vnderſtanding of our Sauiour Chriſt, all mans ſenſes are deceiued, beſides hearing. The voyce (ſaith hee) is the voyce of Iacob: In this thing onelyonly, he ſaid trueth: but he was deceiued in that he ſaid, thy handes are the handes of Eſau. So thou (O faithfull Chriſtian) when thou heareſt Simeon confeſſing Ieſus Chriſt to be the light and ſaluation of the world, and Anna confeſſing that he is the King of Iſraell, and that the redeemer which was ſo greatly looked for is comed: beleeue that theſe things are true: for Iſaackes hearing was not deceiued, &c. I would to God the Papiſtes would obſerue this rule in their worſhip of God; their inuocation of Saints; their Latine prayers; their images hauehave no warrant in the worde of God: where heare they that theſe are commanded? That which hee ſaith after, of hearing the Church and the Martyres, is true, if they ſhall ſpeake that which they hauehave heard from God: for they maie not ſpeake of their owne heads, Gal, 1.8.
Againe, of the excellencie of the Scriptures, he writes thus: The word was vponupon Iohn (he ſaith) becauſe it deſcended vponupon him. For Eſay ſaith; Euen as the ſhowers and ſnow doe deſcend from heauen, &c. ſo ſhall the word be that proceedeth out of my mouth. For that word (vponupon) ſignifieth an excellencie, becauſe the word of God doth not aſcend vp into the hart of man; but the word doth deſcend to the heart; and the heart aſcendeth vntounto the word. So holy Dauid cals all his Pſalmes, by the Hebrewe article Lamed, which is the ſigne of the Datiue caſe; as though they were giuen to Dauid from aboue: and not Dauids Pſalmes, with the ſigne of the Genitiue caſe: as though they were of his owne making or inuention. So ſaint Paul ſaith: 2. Tim. 3.16.The whole Scripture is giuen by inspiration of God. And ſaint Peter ſaith: Pet. 2. ep. 3.15. Iames 1.5.As our beloued brother Paul, according to the wiſedome giuen to him, wrote to you. And ſaint Iames ſaith: If any man lacke wiſedome, let him aske of God, &c. Hereof is the maieſtie of the holy ſcriptures and worde of God: it deſcendes from aboue, all mens hearts muſt climbe vp to it: no man nor Church is aboue it: ſo that we maie iuſtly ſaie thereof, as Dauid ſaid: Pſal. 138.2.Thou haſt magnified thy name and thy word aboue all things.
Oſor. lib. 3. de Sapientia.Of the authoritie of the ſcriptures, Oſorius writes thus: If thou be afraide to walke in darkeneſſe, and deſireſt to be filled with the light of ſaluation; doe not ſearch for thoſe cauſes and reaſons of things thou canſt neuer attaine vntounto: but onelyonly giuegive credit to the heauenly teſtimonies; and be content that thou maieſt be ſure, that thoſe thinges which thou beleeueſt, are confirmed by Gods …ne word and ſentence. This is the rocke of all Chriſtians: …at they knowe, that thoſe things which they doe beleeue, are ratified by Gods owne word. The words of all the Angels in heauen, nor of all the men and Churches in the world, without this word, could not quiet and aſſure our conſciences. Therefore we beleeue and are aſſured, becauſe we know God hath ſpoken it: and whatſoeuer hee hath ſpoken, we doubt not of, though he hauehave but once ſpoken it: as Balam did,Num. 22.11.20. after Gods anſwere he went to aske him the ſecond time.
Againe, of the excellent commoditie, which is reaped by ſtudying the ſcriptures, he writes thus: And that we may begin,Lib. 5. de Sap. from hence it is euident, by Gods owne mouth, that true wiſedome conſiſts in true obedience, and kéeping of the law of God: For thus it is written: This ſhall be your wiſedome and vnderſtanding before all people, that they hearing theſe commandements may ſay: Behold a wiſe, and an vnderstanding people. As though hee ſhould ſay: let others louelove the ſtudies of the Mathematiques; let them ſearch out with all their endeuours, the hidden ſecretes of nature; and if they thinke good, let them meaſure out the heauens, and let them endeuour to bring to light that which is ſhut vp in the bowels of the earth; let them bragge of their wiſedome, and vaunt of their wits; let them walke with the titles of great learned men, and let them intrude themſelues euerie where, as correctors and amenders of common wealths: But you, keepe firmely with you one kinde of wiſedome onelyonly, that is to ſay, ſtudy you in the Lawe of God day and night: let that neuer ſlippe out of your mindes. Other ſtudies can neither ſaue you, nor aduance you, nor deliuer you out of perils; nor to conclude, can bring you any fruit or commoditie in aduerſities. Nay it may ſo fall out, that that ſame falſe opinion of wiſedome, may oftentimes bring you into the danger of your life, and maye throw you headlong into euerlaſting deſtruction. For he is not called bleſſed which is skilfull in the artes which mans braine hath deuiſed; but he that ſtudies earneſtly in the law of God day and night. And after he concludes thus: This Oration plainely declares, that all wiſedome is contained in the ſtudying of the law of God. If this be true, why then are not all men in the Popes kingdome exhorted and pricked forward to this bleſſedneſſe? why are ſome kept backe from it, and forbidden it? If all wiſedome bee contained therein, what ſtate hauehave they béene in, which neuer knew it?
And Ferus herin alſo agrées with Oſorius:Fer in c 9. act. As vnreaſonable beaſts are guided and holden in with a bridle; ſo to man is giuen reaſon, and to Chriſtians the word of God, by which they may be gouerned. He accounts Chriſtians lacking the knowledge of the word of God, like bruit b…aſtes without a bridle, or like men without reaſon. And againe: The word of God is that ſharpe and piercing ſword, wherewith the Diuell is repelled, and put to flight. He therefore that will liue without care & danger, let him take into his hands this ſword. Thus ſaith Ferus: but the Pope ſaith not ſo; he will not hauehave euerie one meddle with this ſword.
In cap. 20. act.And againe: Theſe are the weapons, wherewith the enemies hauehave hurt the Church, that is to ſay, peruerſe doctrine: and all doctrine is peruerſe & wicked, that agrees not with the rule and ſquare of Gods worde.Ibidem. And a little after, vponupon theſe words, And to the word of his grace: He addes this, as though he ſhould ſay: If any thing as yet bee wanting, let it be taken out of the word of God: For Gods word is a Lanterne vntounto our feete. Aboue all other things, chiefly in all aduerſities, the power and authoritie of God and the word of truth doe comfort vsus, and doe defend vsus againſt all inuaſions of heretiques, the Diuell and the world. He doth not ſay, as ſome Papiſts doe nowe ſaie, that the wants of the Church muſt be ſupplied by traditions; but by the Scriptures. It is able to ſupplie all wants. And againe vponupon theſe words, Saying none other things then thoſe, Fer. in act. 24.which Moſes and the Prophets did ſaie ſhould come: The doctrine of Chriſtians muſt bee agreeable to the Scriptures: And if Paul were not aſhamed to preach the Scriptures, how much leſſe we? And after, ſpeaking of Pauls Nauigation: Let vsus vſe all fit meanes (ſaith he) but eſpecially let vsus truſt in God.In Act. 27. If we cannot eſcape ye danger of our body, yet let vsus hauehave a care that our ſoule may be ſafe. And marke here, that the longer we are on this ſea (meaning the world) wee doe ſaile the more dangerouſly. Againe: There is neuer more dangerous fayling, then where there is famine of the word of God. If we would then not ſuffer ſhipwrack, Col. 3.16.let vsus hauehave the anchor in our houſes, as Saint Paul counſels vsus.
And a little after: As theſe men in ſo great dangers had nothing els to comfort them, but the words of Paul: ſo alſo now the word of God only comforts vsus, which God giues vsus abundantly. But wo be to our vnthankfulneſſe, which deſpiſe it. The houre ſhall come, when we ſhall deſire to heare the word of God, and it ſhall not be granted vsus. Wo to him that deſpiſeth it: for he ſhall be deſpiſed. Let all Recuſants marke this.
Marke diligently alſo (ſaith he) that Paul ſpake but thriſe in the ſhippe: firſt he warned them that they ſhould not ſaile: 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 doe, and what we muſt eſchew. Secondly the goſpell. Thirdly, they bring remedies againſt perils. But he eſpecially counſels them, that they ſhould take meate: for there is nothing more neceſſarie to thē that be in danger, then the bread of the word of God. No man can ſwimme out and eſcape from death, vnleſſe he firſt ſtrengthen himſelfe with the bread of life. Wouldeſt thou eſcape death? then follow Ferus his counſell; ſtrengthen thy ſoule with this bread.