The True Catholic, Tract · Section 3 · Chapter 6

The True Catholic · Tract · Section 3 · Chapter 6

p. 1876. Of the reading of the Scriptures, and of their ſufficiencie.

STaphilus a Papiſt, Counſeller to the Emperour, Staph. of tranſlating the Bible into the vulgar tongue.whoſe Apologie was trāſlated by Thomas Stapleton ſtudent in Diuinitie, in his Apologie writes thus: Surely I could neuer yet find in holy Scripture, that the common people ought of neceſſity to read the ſcripture: but that of the reading thereof, much Schiſme, and the deſtruction of manie ſoules hath proceeded, daily experience teacheth vsus; and holy writte warneth vsus, where our Sauiour thus ſpeaketh: It is giuen to you to know the myſteries of the Kingdome of God, but to the reſt in Parables, that ſeeing yet they ſee not, and hearing they vnderſtand not. Who are thoſe vntounto whom our Lord ſaith: To you it is giuen? &c. Surely the Apoſtles, and their ſucceſſours, the rulers of Chriſts flocke. And Who are they that ſhould learne by parables? Surely ſuch men, as were better not to know y^e myſteries, leaſt miſuſing them, they procure to themſelues a greater damnation. For precious ſtones ought not to be caſt before hogges: and ſuch of al likelyhood, are the Lay ignorant people. Thus farre Staphilus.

Let all true Chriſtians marke what commendations the papiſts yeeld vntounto the ſcriptures, that dailie experience teacheth, that the deſtruction of many ſoules hauehave procéeded thereof: when as Gods ſpirit calles the ſcripture alwaies, The word of life, Ioh. 6.68. 1. Tim. 1.10.John 6:681 Tim 1:10and the holeſome doctrine of Chriſt. The one marke were ſufficient to deſcrie, of whoſe ſpirit they are, that write this of the ſcriptures.

But it is alſo worthie the marking, Lib. 2. ca. 21. de offic. bon. patr,how in this point the papiſts diſagree among themſelues. Viuiennus a Papiſt writes thus: I counſell thee and all other, which hauehave not as yet purchaſed to themſelues the ſound knowledge of the holy ſcriptures, that p. 188they eſchew that booke of his (meaning Ouid:) and in the meane while, that they reade the Bible, and other godly mens 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 meanes be ſhaken and weakned.

Hector Pintus alſo a Papiſt, of the holie ſcripture writes thus: But amongſt all other, they beare the bell, who being guarded with the furniture of vertue, giuegive themſelues 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 ſunne it ſelfe: for the knowledge of the holy ſcriptures is that heauenly philoſophy, wherewith the ſoules of men are refreſhed, and are nouriſhed to euerlaſting life. This is the finder out of vertues, and expeller of vices, which eaſes our ſoules, takes away vaine cares, deliuers vsus from wicked deſires, and giues vsus tranquillity of life: wherfore the courſe of a mans life being well paſſed ouer, and according to the precepts thereof, is to be preferred before all the proſperity in the world. The diuine and Kingly prophet foreſeeing that in his mind, calles 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 vndefiled law, conuerting the ſoule, and the Teſtimonie of the Lord is faithfull, and giueth wiſdome euen to children. For ſuch is the excellency of Gods law, that it conuerts the minds of men from an euill cuſtome, to an honeſt kind of liuing; and to thoſe men which wander and goe out of the way, it ſhewes the right path to obtaine euerlaſting glory. Thus farre Pintus. The which his ſaying if it bee true, (as it is moſt true) then is Staphilus and Maiſter Stapletons ſentence falſe, that the reading of the ſcriptures ſhould leade manie ſoules to deſtruction: it leades them the waie to euerlaſting life, which wander and go out of the way, ſaith Pintus.

Pintus pro …em. in Dan.And of the authoritie of the ſcripture alſo he yéelds this excellent Teſtimonie. The moſt part of the Papiſts ſaie, that the Scriptures take authoritie of the Church: but Pintus of them writes thus; Euen as (ſaieth hee) that ſame ſtrange precious ſtone called Draconites, is not poliſhed, nor admits any art or cunning about the dreſſing of it; but of it ſelfe is very beautifull and bright: ſo the diuine ſcripture is not adorned with child…ſh eloquence of words, nor ſtands need of the skill of mans Rhetoricke; being famous and excellent by her owne maieſty and proper brightneſſe. p. 189Thus farre Pintus.

As this precious ſtone of it ſelfe caries a Maieſtie and glorie with it, it needes not the helpe or ſkill of man to poliſh it: So much leſſe the ſcriptures. They glorifie themſelues: their authoritie is their owne maieſty. And no doubt, as in the handling of them (of which Pintus ſeemes here to ſpeake) ſo alſo in the diſcerning of them. Who requires a witneſſe to prooue that the ſunne ſhineth? Here the thing it ſelfe is a ſufficient witnes: So the ſcriptures by their owne Maieſtie eſpeciallie beare witneſſe to themſelues. To Infidelles perchance, which neuer knewe nor read the Scriptures, the authoritie of the Church maie bee an Introduction to beleeue them, as that woman was to the Samaritanes, to beleeue in Chriſt, &c. But after they ſhall hauehave once read them, and hauing alſo well meditated vponupon them day and night, and laid them vp in their harts, Ioh. 4.42. Luk, 2.51.John 4:42as Mary did the words of Simeon and Anna; they will then ſaie, as the Samaritanes alſo ſaide to the woman: Now we beleeue, not becauſe of thy ſaying: For wee hauehave heard him our ſelues, and knowe that this is indeede that Chriſt, that Sauiour of the world: So they will alſo ſaie of the Churches Teſtimonie.

Pintus of reading the holie ſcripture writes thus: Pintus in 3. cap. Ezech.All holie Scripture giuen by inſpiration of God, is profitable to teach. In all mens Books may errours be found, be the Author thereof neuer ſo wiſe, nor neuer ſo learned: for euen as in a fruitfull field, ſometimes amongſt holeſome hearbes, grow thoſe that bee hurtfull; ſo mens wittes, ſometimes amongſt holeſome counſelles, yeeld alſo manie errors. The heathen Philoſophers, although ſetting apart all priuate and publike actions, they gaue themſelues wholy to ſearch out truth, yet they hauehave committed to writing their own vaine deuiſes, and innumerable vanities. For, All men are liers, as the Pſalmiſt ſayeth. What ſhall I ſpeake of the vnprofitable fictions of the Poets? The Poets ſing of ſtrange, but not credible matters. If ſometimes they affoorde vsus any thing that is good, they mingle it vvith a thouſand lyes. But all the holy Scripture is true, all to bee read, all to be ſearched, all to be deuoured. As they which digge mettalles, doe not loſe the leaſt ſcrappes; but if ſo bee that they find any mine of gold, they diligently ſearch after eueryevery vaine, and they take out the earth alſo with the Gold, and they are very circumſpect: p. 190ſo wee muſt doe in the holy Scripture, we muſt paſſe ouer 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 wee muſt endeuour to bring all to light. For here is no earth mingled with gold, it is all moſt pure gold, tried to the vttermoſt; yea as the Pſalmiſt ſaith, Aboue thouſands of gold and ſiluer. In the holy Scriptures, becauſe God is the author of it, Who can neither be deceiued, nor deceiue anie, whatſoeuer is written, is truth; whatſoeuer is taught, is vertue; whatſoeuer is promiſed after death, is immortality and euerlaſting felicity. The word of God giueth light, and directs vsus the way to heauen: for the diuine Pſalmiſt ſaith: Thy word is a lanterne to my feet. Therefore all that louelove God, deſire to heare it: therefore ſaith Chriſt our God: He that is of God, heareth Gods word. And in Saint Lukes Goſpel: Bleſſed are they which heare the word of God and keepe it. O woonderfull reliques, being ſo precious, and in the world ſo little eſteemed! If we make great account of the garments of the ſaints, and if we reuerence ſome parts of their garments, and that rightlie, becauſe they touched their bodies: how much more ought wee to eſteeme the words of Chriſt, which iſſued from his heart, by his moſt bleſſed mouth, and touched both his tongue and his lippes? They are all heauenly, full of holineſſe, breathing heauenly myſteries. Moyſes beganne his booke from the generation of the creatures: but Saint Matthew began his from the generation of the creator ſaying: The booke of the generation of Ieſus Christ.

And after: This booke is the Chronicle of Ieſus Chriſt, this is his teſtament: what ſonne will not reade the Teſtament of his father? who is it that wil not giuegive good heed to his fathers laſt wil? This new Teſtament is an infinit treaſure, which can neuer be ſpent, of heauenly wiſdome and celeſtial treaſures.

And after: The word of God ought to be in our hands, that we might neuer forget it: but it cannot be in our hands, vnleſſe it be firſt in our heart: and therefore before God ſaith, My words ſhall bee in thy hand, he ſaith, They ſhall be in thy heart. He that will not fall into ſinnes, let him keepe Gods words in his heart. The holy Prophet would teach vsus this in theſe words; I hauehave hid thy words in my heart, leaſt I ſhould ſinne againſt thee. He loued the word of God ſo greatly, that as a moſt precious treaſure, and moſt excellent Iewelles, he kept them laid vp in the cloſet of his heart. And Salomon in p. 191the Prouerbes, ſpeaking of the law of God: Bind it (ſaith he) alwaies in thie heart, and compaſſe it about thie necke, and when thou walkeſt, let it go with thee. As in the arke of the Testament, was the law of God & manna, as the holy ſcriptures do record in many places: So in the ſoule where the word of God is kept, Chriſt that hidden and heauenly manna is there by his grace; of whome Eſay ſaieth: Truelie thou art a hidden God. And the ſame Chriſt in Saint Iohns Goſpell ſaith, I am the liuelie bread, that came downe from heauen. In that ſoule, which is refreſhed with this heauenly food is the law of God written, not with inke (that I may vſe Saint Pauls words) but with the Spirit of the liuing God; not in Tables of ſtone, but in the fleſhie Tables of the heart. Saint Paul ſaith, That thoſe which hauehave the law of God imprinted in their mind, that they ſhew the worke of the law written in their hearts. And theſe obey and louelove GOD, whereof the truth it ſelfe ſaith in Saint Iohns Goſpell; If anie man louelove me, he will keepe mie ſaieng: And in Saint Lukes Goſpell; Bleſſed are they which heare the word of God and keepe it. For as ſaint Paul in the Epiſtle to the Romanes ſaith: Not the hearers of the law are iust before God, but the doers thereof ſhall be iuſtified: And ſaint Iames ſaith in his Canonical Epiſtle: Be ye doers of the word, not hearers onelie, deceiuing your owne ſelues. Euen as he which will make an aſſault vponupon his enimies, or defend himſelf from them, ſtands need of a ſword, the which being taken in his hand, he may ſtrike them, that he may obtaine the victory: So he that will triumph ouer the world, the fleſh, and the diuell the moſt cruell enemies of the ſoule, he muſt carie 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 ſpeakes to the Epheſians; Take vntounto you the Sword of the Spirite, which is the word of God, &c. Thus farre Pintus.

The ſcriptures are moſt pure gold, and ſhall wée not earneſtly labour for them? They are our fathers will and teſtament; and ſhall wée not reade them? They are the onelie ſword to hauehave in our hands againſt the world, the fleſh, and the diuell our moſt deadlie enemies, and ſhall wée goe vnarmed amongſt ſo manie and ſo cruell enemies? Or ſhall Prieſts onelie hauehave this ſword, as the Papiſts teach, and not Laie men? As though theſe enemies onelie aſſaulted them.

Granatenſis alſo takes awaie Maiſter Staphilus his obiection: Lib. 1. de. ora…. & med. cap. 1.Thou wilt ſay peraduenture (ſayeth hee) that this exerciſe of praying p. 192and meditating of the holy Scriptures, belongs onelyonly to religious men, and to Prieſts; and not to men that are occupied about worldly buſineſſes. It is true (ſayeth hee) that that belongs chiefly vntounto them by reaſon of their eſtate and office; yet the men of the world cannot be excuſed, if they hauehave not alſo a certaine manner of prayer (although they be not in that degree of perfection, which the other be in:) if ſo be that they deſire euer to liue in the feate of God, and not to ſinne mortally. For it is neceſſary, that worldly men hauehave faith, hope, and charity; humility, and the feare of God; contrition alſo and deuotion, and the hatred of ſinne. And therefore as all theſe vertues, for the moſt part, as we hauehave ſaid, proceede of the affection of the mind, which muſt neceſſarily flow from ſome conſideration of the vnderſtanding; if the worldly man hauehave not theſe conſiderations, how can he preſerue theſe vertues? How can a man continue faithfull, vnleſſe hee often meditate on thoſe things which faith commandeth? How can hee bee inflamed with charity, ſtrengthened in hope, brideled through the feare of God, bee moued to deuotion and contrition, and the contempt of himſelfe, wherein conſiſts the vertue of humility, which belongs to all theſe vertues; if he doe not frame himſelfe to meditate vponupon thoſe things, by which thoſe affections (as we hauehave proued before) are woont to be kindled?

And a little after: Hitherto may be added the dangers of the world, and that great difficulty which man feeles herein, that he can hardly keepe himſelfe free from ſinne, in ſuch a fraile body, in ſuch a dangerous world, and amongſt ſo many enemies which we hauehave. Therefore although thou be not a religious man, and thy condition doe not bind thee, yet looke that the greatnes of the perill thou art in, do bind thee. I confeſſe 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 vntounto 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 ſeruice, with the ſtrictnes of his order, with good company, and with all other exerciſes and buſineſſes, which belong to the monaſtery. But the man that liueth in the world, beſides that he is naked and deſtitute of all theſe helpes, he is compaſſed about on eueryevery ſide with Dragons and Scorpions, he walks euer vponupon ſerpents and Cocatrices, both at home and abroad, both in himſelfe, and without himſelfe; p. 193in his doores and windowes night and day, a thouſand kind of ſnares are ſet in his way, amongſt all which hee is bound to keepe a pure heart, chaſt eyes, and a cleane body, euer in the midſt of the flame of his youth, and of the euill companies and examples of this life; wherein he ſees or heares nothing that taſteth of God. Wherefore if the religious man (who is a Souldiour by profeſſion) ought euer to go armed, how much more behooueth it, that a man of this world ſhould euer goe 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 greatneſſe of the dangers, wherein he is. Thoſe which hauehave ſome enemies, whom they doe feare, doe goe no leſſe armed then Souldiours: thoſe for their othe wherewith they are bound; theſe for neceſſity. Amongſt theſe weapons, we put not onelyonly prayer, but faſting alſo, and ſilence, and reading and hearing of the word of God, the receiuing of the Sacraments, the eſchewing of the occaſions of ſinne, and other corporall exerciſes, which all are as it were a**Salſitudo quaedam. brine (as we call it) which preſerue this our carnall nature prone to vices, leaſt it putrifie, and wormes be ingendered in it. Thus farre Granatenſis: wherein he plainelie prooues, that Laie men, as well as cleargie or religious men, are bound to ſtudie and reade, and meditate vponupon the Scriptures. For how elſe can they hauehave faith (ſayeth hee) or hope, or charitie, without which none can bee ſaued? how elſe can they withſtand their enimies? amongſt the midſt of whome we dailie walke. They hauehave béene traitours to their brethren, that hauehave ſpoiled them of this ſpirituall Armour.

Againe the ſame Granatenſis,De Deuot. li. 1. ca. 9. of the reading of the Scriptures, verie excellentlie writes thus: The deuout reading of heauenly Bookes profits to this guard and puritie of the heart: for as Saint Bernard ſayth, our heart is like to a Milne, which neuer reſts but euer 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 Bookes, that when the mind would thinke or meditate of any matter, it might meditate on thoſe things wherewith it was occupied. For this cauſe Saint Ierome doeth ſo greatly commend the reading of the holy Scripture in all his Epiſtles, but eſpecially in that which hee wrote to Demetriades the Virgine: in the beginning wherof he ſayeth thus O thou daughter of God, I wil commend this one thing vntounto thee, and one aboue all p. 194other things: and repeating it, I will giuegive thee counſell thereunto againe and againe; that is, that thou occupy thy mind with the louelove of the reading of the holy Scripture, neither that thou receiue into the good ground of thy heart, the ſeedes of Darnell or Oates. And in the end of his Epiſtle he repeates the ſame counſell againe, ſaying: I ioine the end and the beginning together: neither I thinke it ſufficient to hauehave admoniſhed thee once; louelove the holy Scriptures, and wiſedome ſhall louelove thee; louelove hir, and ſhe ſhall preſerue thee; honour hir, and ſhe ſhall embrace thee.

Here wee maie plainelie ſee, how that Granatenſis, Bernard, and Ierome, are not of Staphilus and Stapletons mind, that the reading of the holie Scriptures doe not hurt the ſoules of the faithfull; which thing if it had doone, as ſome of our latter Papiſts thinke, then theſe men would neuer hauehave ſo earneſtlie perſwaded all men vntounto it.

In 2. Act.Ferus alſo in this matter is of the ſame opinion: firſt that onelie the Scriptures are of force to prooue and perſwade: Hitherto (ſayeth hee) Peter hath preached Chriſts reſurrection, by his owne teſtimony, and of the other Apoſtles very liuely: now he prooues the ſame out of the Scriptures, that hee may giuegive vsus to vnderſtand, from whence, and with what Teſtimonies wee ought to confirme our ſayings in our Sermons: for it is not enough for vsus to ſay; we thinke thus, vnleſſe we can alſo iuſtly affirme, that the Scriptures doe agree with vsus. And therefore by the teſtimony of Dauid, Peter here alſo confirmes the reſurrection of Chriſt.

Fer. in 3. c. act.Of the knowledge alſo of the Scripture Ferus writes thus: It behooued them, which from their Cradles were brought vp in this holſome doctrine (as the Iewes were in times paſt and we are now) to be ſo expert and cunning in Gods words & works, that at the firſt ſight they could iudge what God ſpake or did: therefore they are greatly to be blamed, which ſaie now of the words of the Goſpell and of the holy Scripture; we neuer heard theſe things: Why then hast thou beene a Scholler ſo long in Christs Schoole? Ibidem.And after vponupon theſe words of the Acts; (I know that of ignorance yee did it,) Marke here (ſaith hee) that eueryevery wicked man, is an ignorant man: for hee knowes not what hee doeth. Marke alſo how dangerous a thing it is, to lacke the knowledge of God: for then wee fall into moſt grieuous ſinnes. Marke alſo how fooliſhly they doe, which fly from the word of God, by which they might get the knowledge p. 195of God; nay they will not heare any thing of God. Thus farre Ferus: he makes ignorance of the Scriptures the mother of deſtruction; and not the reading of them, as Staphilus doeth. Againe, hee takes awaie that common excuſe, that manie ſimple ſoules will make, who when they are reprooued for their groſſe ignorance in the time of poperie; they will ſaie, In cap. 9. Act.they had a good meaning in thoſe daies, they ment well. But we muſt marke here (ſayeth Ferus) that zeale pleaſeth not God, without knowledge. Saul thought he did God ſeruice, when as of all others hee offended him moſt grieuouſly. So did Saul, ſo did the Iewes. Therefore it is a dangerous thing to lacke the knowledge of God. Therefore my people is ledde into captiuity, becauſe they had no knowledge. And he that knowes not, ſhall not be knowne. A good meaning ſufficeth not, vnleſſe it agree with the word of God.

And a little after: The faithfull called themſelues the Diſciples of Chriſt, for they knew no other maiſter. I would to God all Catholikes would call themſelues by that name, Diſciples. This is an ancient name: it would put them in minde to looke on Gods Booke.

And ſpeaking of Paul, hee writes thus: Theſe things are very excellently ſet downe here, which are required to Chriſtian righteouſnes. Firſt he heareth the word of God. Secondly, he ſeeth. Thirdly, he ariſeth by faith from ſinne: he rouſeth vp himſelfe vnderunder a heauy burthen, but onelyonly through confidence of the mercy of God. Fourthly, he is filled with the holy Ghoſt: fiftly, he is baptized: and ſixtly, he is comforted with meate. And after is conuerſant among the Diſciples of God. The firſt ſteppe therefore that Ferus makes here of Chriſtianitie, is to heare the word of God.

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

And of Tabitha hee 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 bee Diſciples.

But let vsus a little conſider the ground of Maiſter Staphilus his aſſertion, he ſaith, that VntoUnto the Apoſtles and their ſucceſſours it was giuen,Mat. 13.10.11.Matt 13:10Matt 13:11 that they ſhould know the myſteries of the Kingdome p. 196of God. But hee doeth greatlie miſtake the Text: for it is thus written: His Diſciples comming ſaid vntounto him. Why doest thou ſpeake in Parables vntounto them? And he anſwering, ſaid vntounto them. Becauſe to you it is giuen to know the mysteries of the Kingdome of God: but to them it is not giuen. For to him that hath ſhall be giuen, and he ſhall abound and he that hath not, euen that which hee hath ſhall be taken from him. Our Sauiour here plainlie ſpeakes to all his Diſciples, not to his Apoſtles onelie.

Now all Chriſtians are the Diſciples of Chriſt, are his ſchollers: And to all theſe hee ſaide a little before: He that hath eares to heare, let him heare. And of theſe he ſaieth alſo in theſe words: He that hath ſhall hauehave more giuen him. So that here our Sauiour Chriſt maketh a difference betwéene his ſchollers and Diſciples, which doe beleeue in him, and the Infidels which doe not beleeue in him: but like the deafe Adder ſtop their eares. To theſe it is not giuen to know the ſecretes of the kingdome of GOD: but to all the other, not to his Apoſtles onelie, as Maiſter Staphilus expounds it, it is giuen. And they ſhal daily hauehave more giuen them, and ſhall encreaſe in knowledge.

Hom. 31. Oper. imperf. in Mat.Chryſoſtome alſo is of the ſame iudgement, and expounds that place thus: All vnderſtanding (ſaieth he) is of the holy Ghoſt, and is the grace of God: yet there is one grace, which God gaue to all men in creating them, and another grace which he giues not to al men; but to the more worthy and excellent, and to thoſe whom he hath choſen. Euen as a houſe-keeper hauing many ſeruants, to eueryevery one of them he giues a ſimple coat and ſimple fare, becauſe he is their maſter; for he could not be his ſeruant, vnles he were clothed and fed of him; but to certaine which are more faithfull and truſty about him, he giues a better liuery and better fare, not becauſe he is their maſter, but becauſe of their good conditions: So God giues his generall grace, that is, the vnderſtanding of good and euill to all men, in that they are men; for otherwiſe, we ſhould not ſeeme men created to the Image of God, vnles we had a diuine vnderſtanding; but to the more worthy he giues a ſpeciall 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 wee maie plainlie ſee, that hee reſtraines not this gift of God of knowing the myſteries of the Kingdome of heauen, to the Apoſtles and their ſucceſſours, as Staphilus did; but alſo to all his faithfull, and p. 197moſt truſtie ſeruauntes.

And concerning that place in the Goſpel: GiueGive not that which is holy to Dogges: The Iewes in the beginning, thought by all likelyhood that the Gentiles had beene thoſe Dogges: but Ferus ſaieth, Our Sauiour Chriſt cals them not Dogges or Hogges,Fer. in cap. 11. Act. which are Gentiles, but ſuch as deſpiſe the word of God, and doe ſlander it, or do vſe it to cloake their vnrighteouſnes withall. Theſe onelie are hogges by his iudgement. And that of great likelyhood Staphilus affirmes the Laie men to bee thoſe hogs our Sauiour ment: Ferus alſo in another place teacheth the contrarie; Fer. in cap. 7. Mat.By an outward example (ſaieth hee) he teacheth how and to whom the Goſpell ought to be preached. There is none ſo mad, which vvill throw a precious Pearle before Hogges or Dogges. For firſt precious ſtones are not fodder for bruite beaſts: A Swine had rather hauehave durt and mire, then gold: and a Dogge had rather hauehave a rotten Carion, then all the holy things in the world. Againe, the things themſelues ſhould be loſt. After the ſame manner, ſaith Chriſt, ye poſſeſſe thoſe things which are holy indeed, and which farre ſurpaſſe all precious ſtones, be they neuer of ſo great price; therefore giuegive not to Dogges, &c. I would hauehave you willing to doe good to all men, bearing with thoſe, which do you wrong, hauing compaſſion on thoſe which fall through mans infirmity; yea euen towards the froward, I would hauehave you cary that mind, that you had rather hauehave them corrected and amended, then periſh: Yet in preaching the Goſpell to thoſe which openly deſpiſe holſome doctrine, and in whom there ſeemes to be no hope of amendment; yea by occaſion of your preaching which ſhall ſeeme to be worſe then they were before; to ſuch I will not hauehave you impart the ſecrets of the heauenly doctrine, leaſt that befall you which happeneth, as if one ſhould throw pearles before ſwine, or ſhould giuegive dogges that which is holy. For euen as a dogge by eating a holy thing, is not made holier, but prophanes the holy thing; and a ſwine is not made more beautifull with pretious ſtones, but defiles their brightnes: ſo men that are paſt grace, doe not onelyonly ſcoffe at and ſlaunder wholeſome doctrine; but are made worſe thereby, and doe perſecute thoſe who hauehave deliuered it to them. Thus farre Ferus. Whereby we maie plainly ſée, how he cals 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 Sauiour p. 198would not hauehave his Goſpell preached. How iniurious is Staphilus and Stapleton to their brethren, and to Gods Church, that ſay: of all likelyhood they are thoſe ſwine,Ioh. 21.15.16. 1. Cor. 6.15. 1. Cor. 16.1. Phil. 1.1.John 21:15John 21:161 Cor 6:151 Cor 16:1Phil 1:1 which our Sauiour meanes: What greater iniury can there be, then to liken the Lambes and ſheepe of Ieſus Chriſt; nay his verie members, and thoſe whom he cals his brethren, and the Apoſtles often call Saintes, to filthie ſwine and dogges? Is not this to diſhonor the Saints of God? And yet they ſlaunder vsus, as though we did not honor the ſaints. But let all men iudge hereby, whether we honour the Saints of God more then they or no?

Granatenſis alſo of the ſecular artes, and liberall ſciences, whereof they hauehave made ſo great account in times paſt, and hauehave ſpent moſt of their age before they would come to ſtudie the Goſpell of Ieſus Chriſt, Lib. 1. de de…ot. cap 38.writes thus: The which ſtudies, although for the alteration of times and in the importunitie of heretiques doe ſeeme as it were in ſome ſort to be neceſſarie: yet in truth they are to be accounted plagues of our life, when as they ſteale away from vsus ſuch a great part of our time, and make vsus as it were outlawes ſo many yeeres, from the ſweet and louing embracing of Ieſus Chriſt; eſpecially whē as we ſhal conſider, that al the doctrine & writings of the Ethnicks, as Nazianzen witneſſeth, to be as it were the ſcourges & plagues of Egypt, which for our ſins hauehave comed into the church. But now, becauſe the eſtate of our miſerable life hath driuen vsus to this neceſſitie; we muſt waite for a conuenient time to be employed to this kinde of ſtudie: that is, firſt of all we muſt take care, that our workes hauehave a ſure foundation, and that vertues houſes be firſt built ſurely, eſpecially in yoong Schollers; that they may be able to ſuſtaine the waight of this ſtudie without any dammage. But when as yet our works are raw, and the youth is nurſed with the milke of Chriſt, to hauehave him called away from his breaſts to the peaſe coddes of the heathen Philoſophers, where nothing is to bee found but ſubtilties and ſophiſtrie, it is a lamentable thing. For tell me, I praie you, if we marke this thing well, what is it els but to do as Pharaoh did, that he might deſtroy the people of God, when as he commanded all the males, as ſoone as they were borne, to be caſt out and drowned in the waters of Egypt? And what els doe we ſee in theſe our daies, then that there is ſcarce any one, as ſoone as he is regenerate in Chriſt, before he begin to grow, and to receiue the ſtrength of the new man, but that he is throwen ouer the eares into theſe waters, that he may p. 199be choked and looſe againe the ſpirit he hath receiued? Granatenſis in this his diſcourſe plainely prooues, the Popes kingdome to hauehave béene that ſpirituall Egypt, whereof ſaint Iohn makes mention in the Reuelation. For who knowes not how in thoſe daies, not only their children, but alſo euen their olde fathers, ſpent moſt of their time in ſtudying Ariſtotle & their Dunſes commentaries, which wrote vponupon him: So that their youthes (as Granatenſis here witneſſeth) were not firſt nourſed with the milke of Ieſus Chriſt. They knew not the ſcriptures, with Timothie, from their childhoode. But they were euen drowned as ſoone 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, euen as Granatenſis confeſſeth it?

And the ſame Granatenſis alſo of the reading and ſtudying the ſcriptures writes thus: Gra. de ration. bene viuend. ca. 10.A good reſolution is much furthered by reading of godly and profitable bookes: For this is a thing moſt profitable; as contrariewiſe, the reading of vaine matters is moſt peſtilent and dangerous: For the word of God is our light, our phiſicke, our meate and our guide. The word of God filles our will with good deſires, and it gathers together the diſtracted ſenſes of our mindes, and kindles deuotion in vsus, when as it ſeemes now quite to be ſmothered in the aſhes of our infirmities, and as it were quite put out. Beſides this alſo, this reading driues away idlenes which is the originall of all vices, as we will teach hereafter. To conclude, as corporall foode is neceſſarie to the preſeruation of naturall life; ſo the word of God is neceſſarie to preſerue the ſpirituall life: And therefore Saint Ierome ſaith, It is the foode of the ſoule to meditate day and night in the word of God. For by this exerciſe, the ſoule is fed with the knowledge of the trueth, and the will with the louelove and ſweetnes of it. And when as the vnderſtanding and the will are as it were, two principall wheeles of a clocke, that is, of a life that is rightly gouerned, if they moue in order, and as they ought, all the whole worke and whatſoeuer dependes thereon, ſhall be perfectly ordered. In this holy reading a man ſeeth his wants: he reſolueth his doubts: he findes remedies to keepe in ſtore againſt tribulations: there are good counſels alſo afforded him: there he learns many myſteries; he is ſtrengthened by the examples of vertues, and he learnes the profit that comes by them. And therefore Salomon ſo highly commendes it in his Prouerbes: Keepe (ſaith hee) my ſonne the p. 200precepts of thy father, and forſake not the law of thy mother. Binde them in thy heart continually, and knit them about thy necke. When as thou walkeſt any whither, let them go with thee; and when thou ſleepeſt, let them preſerue thee: and when thou awakeſt talke with them, becauſe the commaundement is a lanterne; the law a light, and the nurture of diſcipline the way of life. Thus farre Granatenſis. Where he plainely condemnes that poſition of other Papiſtes, that the reading of the ſcripture is daungerous: Nay hée condemnes that which in their blind kingdome, when as Gods word was baniſhed, they allowed, that is, the reading of vaine Hiſtories; as of Beuis and ſuch like. That (ſaith he) is moſt dangerous. The author alſo of that booke, called the Reſolution, agrees with Granatenſis herein. Who is there now adaies (ſaith he) which maketh the lawe or commaundement or iuſtifications of God (as the ſcripture termeth them) his daily meditation:Part. 1. ca. 2. as king Dauid did? Neither onelyonly in the day time did he this, but alſo by night in his heart; as in another place he teſtifieth of himſelfe. How many of vsus doe paſſe ouer whole daies and monethes, without euer entering into theſe meditations: Nay God grant that there be not many Chriſtians in the world, which know not what theſe meditatiōs meane. We beleeue in groſſe, the myſteries of our Chriſt ā faith: as that there is a Hell, a Heauen, a reward for vertue, a puniſhment for vice, a iudgement to come, and an account to be made and the like; but for that we chew them not well, by deepe conſideration, and doe not digeſt them well in our hearts, by the heat of meditation, they helpe vsus little to good life, no more then a preſeruatiue put in a mans pocket, can helpe his health, &c.

This author, beſides that he commends the continuall ſtudie and meditation of the ſcriptures, ſéemes to miſlike with that generall faith & knowledge, which the Church of Rome teacheth we muſt not beléeue in groſſe (ſaith hée) but we muſt particularly muſe vponupon and applie the things to our ſelues.

Ferus alſo of the princely authoritie of the ſcriptures writes thus: And here thou feeſt the great boldnes of trueth. Only trueth can ſay,Fer. part. 2. paſſ. I feare no man: No other doctrine is ſo perfect that it can ſay ſo, beſides that which God hath reuealed in his word.

And after he writes thus: That Chriſt ſuffered all other iniuries with ſilence; beſides this blow on the face, which the high Prieſts ſeruant gaue him. He replies to that (ſaith Ferus) leaſt that he ſhould p. 201thinke that it were not lawfull to reprooue princes with the word of God: whereas the word of God ſpareth no bodie. It is the iudge of all men; &c. If the word of God be the iudge of all men; then of the Pope: hee muſt ſubmit himſelfe vntounto it; he cannot diſpenſe with it.

The ſame Granatenſis alſo, De deuor. Lib. 1. cap. 44.of the authoritie of the ſcriptures writes thus: The controuerſies that ariſe about truſt or credite of bargaines betweene man and man, and of eccleſiaſticall decrees & commaundements, the Maiſters and Doctors of that facultie 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 diuine ſcripture: He makes the holy ſcripture the rule of ſpirituall matters.

Granatenſis alſo in another place yéeldes this excellent teſtimonie to the ſcriptures. Med. 7. vitae Chriſti. Mat. 2.Matt 2And as theſe men (ſpeaking of the wiſe men) made no account of this wiſedome, and of the argumentes of the fleſh, after that they ſaw a contrarie witneſſe and teſtimonie giuen them in heauen; ſo neither muſt thou thinke, that the iudgements and opinions of the world to be of any force, when as thou ſeeſt the word of God, and the moſt holy goſpell to teach the contrarie. Let the world reproue; and let it gaineſay, as much as it liſteth, the words of God; let all the wiſe men of this worlde ſtorme againſt it; let them alledge olde cuſtomes; let them oppoſe the examples of Kings and Emperours: all theſe are but vapors and ſmoke; neither are they of any force againſt the worde of God, and his holy goſpell, and his heauenly wiſedome. And after. Where art thou which art borne King of the Iewes, the lawe of all deuout men, the captaine of all miſerable men, the ſight of all blind men, the life of the dead, and the euerlaſting ſaluation of them that ſhall liue for euer. And a fit anſwere followes: In Bethlehem Iudah: Bethlehem is expounded to be the houſe of bread, and Iudah confeſſing. For there Chriſt is found, where after the confeſſion of our faultes, the bread of the heauenly life, that is, the doctrine of the goſpell is heard muſed vponupon, and kept in a deuout mind, that it may be practiſed in deed, and alſo may be declared to others. There the child Ieſus with his mother Mary is found, whereafter ſorrowfull contrition and fruitfull confeſſion, the ſweetnes of heauenly comfort, is taſted: ſometimes amongſt ſtreames of teares, where praier him, whom ſhe founde almoſt in deſpaire, now leaues reioyſing and preſuming of pardon, &c.

p. 202And in another place he writes, As concerning the firſt we muſt conſider that it ought to be the chiefe and moſt principall exerciſe of a chriſtian, that he ſhould meditate in the lawe of God, and in the doctrine of the commandements: And therefore among the commendations of a iuſt man this is one of the chiefeſt, that he ſhould meditate in the law of God day and night.Med. 11. vitae Chriſti. And the kingly Prophet in his Pſalmes doth almoſt eueryevery where make his boaſt of the louelove, which he had to the law of God; and that he daily meditated in it: And that the wordes of God were more ſweete to him, then hony and the hony combe. If it were ſo delectable and pleaſant to that moſt holy King to reade, meditate and ſtudie the words and precepts of that olde law, how farre more pleaſant ſhould the reading and meditation of the words of the Goſpell be to vsus? All the commandements of that were for the moſt part corporall; but the commandements of this are ſpirituall: the commandements of that were temporall, but of this, are eternall: that was the law of ſeruants, this of children: that was giuen by the hand of man, though a holy man; this by the hand of the word it ſelfe of the eternall father and wiſedome of God. By the excellencie of the law-giuer appeares the excellencie of the law. The beſt wine of the feaſt was reſerued for that Lord, whoſe duety and office it was to turne the cold water of the law, into the precious wine of the Goſpell, &c. This ſtudie of the lawe of God and eſpecially of the Goſpell of Ieſus Chriſt, ſhould be the chiefe ſtudie of all chriſtians, by Granatenſis iudgement: and it is of verie manie their leaſt and laſt ſtudie: Naie the church of Rome hath hidden them from her children as a ſharp knife, leaſt they ſhould cut their fingers therewith. But ſhee ſhould not hauehave done ſo, by Granatenſis his iudgment.

In 6. cap. Luc.Stella vponupon theſe wordes, And they came to heare him: writes thus: As the ſoule of Chriſt was the inſtrument of the Deity to worke miracles in the bodies of men: ſo the wordes of Chriſt were the inſtrument of the ſame Deitie to worke miracles in their ſoules. And as it was a wonderfull thing, that Chriſts hand ſhould giuegive ſight to the blinde, and ſhould cleanſe the Lepour; ſo it was farre more wonderfull, that his very word ſhould giuegive life to dead ſoules. For the words of Chriſt did not only ſtirre vp the mindes of his hearers, neither did only perſwade them as other preachers are wont to doe, but they had alſo ſuch a vertue and power, that they ſeemed euen to compel the hearers, that they ſhould doe that which he preached. p. 203Therefore the words of Chriſt gaue grace alſo, without the which the minde cannot once moue her ſelfe to that which is righteous before God. And a little after: He that is of God heareth Gods word: therefore you heare them not, becauſe you are not of God. EueryEvery one is glad to heare the noble actes of his country-men. If any bee a Frenchman, hee delights to heare any man tell the noble actes 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 giuegive no eare: So by nature eueryevery one delights to heare of the famous actes of his kinred, and of his aunceſtors, becauſe hee comes of them: But if men chance to talke of thoſe thinges which belong not to his, he makes no account of them, but he goeth away. So they truely which are Gods children, delight to heare thoſe things which are of God: but they which are not of God, but hauehave the Diuell to their father, as obſtinate children they delight not to heare Gods word: And therefore the Lord ſaid vntounto them; Therefore you heare not, becauſe you are not of God. Whoſe are they then? You (ſaith he) are of your father the Diuell: and therefore you delight to heare his wordes, and communication; as murmurings, blaſphemies, filthie and diſhoneſt words. One of the chiefeſt ſignes whereby it may be knowne, whether one be predeſtinate or no, is this: whether he delite to heare the word of God, and ſermons? For if he delite and take pleaſure to heare the word of God; ſurely it is a great argument that he is elected, and of the houſeholde and family of God. O what a great company is there, which are weary of hearing ſermons, and hauehave not taſted or ſipped of the words of life! So there is a great company of them that goe to hell. They will hauehave leaſure enough to read prophane & filthy bookes, wherin is nothing handled, but of the world and the fleſh: but they cannot abide a holy and deuout booke in their handes, no not halfe an hower; yea if a ſermon laſt aboue halfe an hower, how will they goe home murmuring and grudging? That now that ſaying of Paul may be verified of our miſerable and vnhappie time: There ſhall come a time when they ſhall not endure holſome doctrine, but they ſhall heap to themſelues teachers, according to their owne luſts, hauing itching eares, and ſhall turne alwaie their eares from the trueth, and ſhall be giuen to delight in fables.

Oh that all Chriſtians would acknowledge this mightie power of Gods word which Stella héere teacheth. It is as forcible p. 204and mighty euen now to heale ſoules, as Chriſts hand, when as hee was here, was of force to heale bodies. And that if they would apply it often to their ſoules, it would heale all their infirmities. Secondly, that they would delight to heare Sermons. It is the chiefeſt ſigne to knowe whether one be predeſtinate or no; and who would not gladly be aſſured hereof?

In 6. Luc.And after, ſpeaking of the ground of Gods Lawe, he writes thus: Wherein (O good Chriſt) is thy law founded? Not in power. For thou haſt compelled no man to receiue thy faith, neither haſt thou forced any to embrace thy law. Neither is it grounded on naturall reaſon: for although it be not againſt naturall reaſon, but doth preſuppoſe it; yet it is aboue it: for it ſurpaſſeth all the bounds of reaſon, and goes beyond all the wit of man, be he neuer ſo quicke witted, and ſubtill. In what thing therfore is this law grounded? Surely onelyonly in his Authoritie: for only becauſe Chriſt hath ſpoken this, therefore we muſt beleeue it. His word muſt be our only and ſufficient warrant in all our actions.

2. lib. de Abraham Pat. ca. 5.S. Ambroſe verie excellentlie writes of the daily reading of the ſcripture: And that thou maieſt know that it is good that the beginning and the ende ſhould agree together, good Ieſus him ſelfe hath ſaide: I am Alpha and Omega, the beginning and the ende: Therefore let our minde be euer with him, let it neuer depart from his Temple and from his word, let it euer bee occupied in reading the Scriptures, in Meditations, in Prayers, that the worde of him who is in deede, may euer worke in vsus, and that daily we either going to the Church, or giuing our ſelues to prayers at home, we may beginne with him, and ende with him: So the whole day of our life and the whole race of the daie, ſhall beginne in him and ende in him. For euen as in the beginning of our life, to beleeue in God and to follow him, is our ſaluation: ſo perſeuerance to the ende is neceſſarie. And it is the beſt care that a ſoule can hauehave, that marking wel the word of God, it do nothing againſt reaſon, wherewith it may be made ſadde, that euer knowing well what ſhee doeth, ſhee maie keepe the ioy of a good conſcience. Here Saint Ambroſe puts downe the whole courſe of a Chriſtians life, dailie to ſtudie the Scriptures and to direct all his actions according vntounto them.

De Iacob. & beat. vita. 2. lib. cap. 2.And againe he writes in another place thus: Bleſſed is that man that hath not walked in the counſell of the vngodly, nor ſtand in p. 205the way of ſinners, nor ſit in the chaire of peſtilence. The Scripture meaning this: That he is bleſſed that hath ſeparated himſelfe from the fellowſhip of the wicked (for this is the part of vngodlineſſe to acknowledge no author of life, nor parent of ſaluation) or that hath not dwelt in ſinne, or that hath not continued in Ryot and wantonneſſe. But that he ſtudying in the law of God day and night, ſhall be like a tree that ſhall yeelde his fruite in due ſeaſon. The former are merits of rewards, but this is a reward of merits. Let vsus marke here how Ambroſe prefers the ſtudying of the word of God to all other good workes.

But ſome Papiſts perchance will obiect, Stel. in Luc. 21.Luke 21that our Sauiour Chriſt taught his Apoſtles manie things priuately, and in ſecret: And that therefore the Scriptures are not to bee knowen of all men: for theſe ſecrets are contained in them. To this obiection Stella anſweres: All things (ſaith he) which Ieſus reuealed to his Apoſtles, although he tolde them to them neuer ſo ſecretly, they ought to preach them publikely: for they were (as it were) the conduit pipes, by which the water of the doctrine, which Chriſt the liuely ſpring preached vntounto them, ſhould come to all the faithfull of the Church. And therefore the Lord ſaid vntounto them: That which I ſay vntounto you in darkeneſſe, ſpeake ye in light: and that ye heare in the eare, preach ye in the houſes.

And here I cannot but maruell, 2. Tim. 3 16. Pſal. 12.6. Reu. 22.18.2 Tim 3:16Ps 12:6Rev 22:18that ſéeing the Scripture is inſpired of God, as Saint Paul teſtifieth, and is ſiluer purified ſeuen times in the furnace, as Dauid affirmeth, and as to Saint Iohns Reuelation; ſo no doubt to anie other booke of the holy Scriptures; hee that ſhall adde, or diminiſh, or alter any thing ſhall bee plagued of God: that the Papiſts in their allegations of the ſcriptures maintaine their old tranſlation, againſt the verity of the original of the Gréeke and Hebrew: wheras it differs from them. As for example, Philippus de Dies alleageth a text of Saint Iohns goſpell to good purpoſe, following their olde tranſlation. But in the Gréeke originall it is not ſo, as hee alleageth it: ſpeaking of the carefull bringing vp of children, hee writes thus: Phil. de Dies Summa praed. titulo adoleſcens.The diligence of parentes is not onelyonly neceſſary to this purpoſe, but alſo the great care and watchfulneſſe of paſtors or prelates, which thing our Lord Chriſt doth aduertiſe vsus in Saint Iohns goſpell. For when as he committed his Church to Saint Peter, and made him vniuerſall paſtor, hee ſaid twiſe to him feed my Lambes: but after p. 206hee ſaith but once, feed my ſheepe: wherein, the heauenly Maiſter taught that a prelate, although he bee bound, both to feede Lambes and ſheep: yet he ought to hauehave more care & attendance of Lambes then of ſheepe. That is, greater care of children then of parents &c. The ſcope of this doctrine is not amiſſe, but it is not well grounded on this place, for it is in the Greeke twiſe repeated, foreign: That is to ſay, feede my ſheepe, feede my ſheepe. And but once ſaid, foreign. That is, feed my Lambes. And yet the common tranſlation, which Philippus de Dies followes, hath twiſe to gather in the firſt places paſce agnos meos, that is, feed my Lambes; and after, but once feed my ſheepe: where as in the originall (foreign) which ſignifieth a Lambe, is but once vſed: and (foreign) which ſignifieth a ſheepe is twiſe, what great preſumption is this, to dare to go from the originall?