saluation through the faith which is in Christ Iesus 2. Tim. c. 3. v. 15. Therefore when one demanded of our Sauiour what he might doe to inherit eternall life hee referred him to the Scripture for his direction Luc. 10.25.26 As Abraham sent the rich Gluttons brethren to schoole to Mosâ—s and the Prophets that he might auoid the torment of hell fire Luc. 16. v. 28.29 If then the Scriptures are so perfect that wee must adde nothing to them nor take ought from them if no other Gospell must bee preached vnder paine of Gods curse if by the writings of the Prophets the Euangelists and Apostles we beleeue that Iesus is the Christ the sonne of God and by faith in his name obtaine eternall life if they make the man of God absolute and giue wisdome to the simple that wisdome which maketh wise vnto saluation if they direct vs to eternall life and keepe vs from the torments of hell fire it is as cleere as the Sunne-light at noone day that they containe all things necessarie for saluation and therefore the Papists not contenting themselues with their sufficiencie doe the very same for which our Sauiour rebuked the Scribes and Phariseis Mat. 15. v. 3. transgresse the Commandements of God by their Traditions Now if beside the voice of God speaking in his holy word any heere present require further the witnesse of man and desire to know the minde and opinion of the ancient Fathers although where God speaketh it may well become man to be silent yet that it may appeare that we teach the same doctrine with the old Greeke and Latine Church it shall not be amisse the rather for the stopping of the mouthes of our aduersaries who are alwaies bragging of the Fathers of whom they are the degenerate children to obserue their iudgement in this point First therefore t Quod per Dei voluntateÌ„ in Scripturis nobis tradiderunt fundameÌ„tuÌ„ columnaÌ„ fidei nostrae futurum lib. 3. cap. 1. Irenaeus saith that the Gospell which the Apostles and Euangelists deliuered in the Scriptures is the foundation and pillar of our faith u Ad puteos Scripturarum ad aquas Spiritus sancti haurire seÌ„per ac pleâ—um vas refâ—rre domuÌ„ c. hom 10. in Genes Origen instructeth vs to haue daily recourse to the Wels of the holy Scripture the waters of Gods holy Spirit and to draw from thence and to carry home our vessels full like holy Rebecca x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret li. 1. histor Eccles ca. 7. Constantine the great in his speech to the Bishops assembled in the Councell of Nice hath this worthy saying The bookes of the Euangelists and Apostles together with the Oracles of the old Prophets doe plainly teach vs the things which we are to know concerning God Athanasius in his Oration against Idols the z Piae Religionis veritatis de vniuerso ratio cognitioque per Christi doctrinam sole clarius sese demonstrat very first words thereof The reason and knowledge of godly Religion and truth doth demonstrate it selfe more cleerely then the Sunne by the doctrine of Christ And immediately after a Sufficiunt quidem per se tum sacrae diuinitus inspiratae Scripturae ad veritatis indicationem The holy and inspired Scriptures from aboue suffice by themselues for the finding out of the truth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 394. Basil saith that it is a manifest falling from the faith and crime of arrogancie either to reiect any thing which is written or to adde any thing which is not written c Omnia clara sunt plana ex Scripturu diuinu quaecunque necessaria sunt manifesta sunt homil 3. in 2. Thessal Chrysostome yet more directly to the point All things are cleere and plaine out of the holy Scriptures whatsoeuer things are necessarie are manifest d Non omnia quae Dâ—minus fecit coÌ„scripta sunt sed quae scribentes tam ad mores quam ad dogmata putarunt sufficere vt recta fide operâ—bus virtule ruâ—â—lantes ad regnum c. l. 12. in Iob. c. 68 So likewise S. Cyril All things are not written which our Lord did but thoâ—e things which the Euangelists the Writers did thinke to suffice both for manners of life and precepts of faith that shining with a right faith and good workes and vertue wee might come to the kingdome of heauen e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Orthodoxa fide li. 1. ca. 1. Damascene confesseth that he receiueth and acknowledgeth and reuerenceth all things which are deliuered in the Law and the Prophets the Apostles and the Euangelists seeking after nothing beyond these Yee haue heard by these what the opinion is of the Greeke Fathers concerning the sufficiencie of the Scriptures without the supplie of traditions With whom in like sort concurre the Fathers of the Latine Church f Scripturae plenitudinem adoro aduers Hermoginem I adore saith Tertullian the fulnesse of the Scriptures And immediately after g Scriptum esse doceat Hermogenis officina aut tâ—meat Vae illud adijcientibus aut detrahentibus destinatum ib. Let Hermogines his shop teach that it is written or let him feare that Woe appointed for them which adde or detract any thing from the Scriptures h Vnde est ista traditio vtrumne de dominica Euangelica authoritate descendens an de Apostolorum mandatis atque Epistolis veniens Ea enim facienda esse quae scripta sunt Deus testatur c. ad Pompeium contra Epistolam Stephani Cyprian distinguishing of Traditions maketh this demand Whence is it saith he Doth it descend from the authoritie of our Lord or his Euangelists or commeth it from the commandement of the Apostles and their Epistles For God witnesseth that those things are to be done which are written And immediately after he inferreth this conclusion i Si ergo aut in Euangelio praecipitur aut in Apostolorum epistolis aut actibus continetur c. obseruetur etiam haec sancta traditio ib. If therefore it be commanded in the Gospell or comprehended in the Epistles or Acts of the Apostles c. let this holy tradition bee kept and obserued also But on the other side it hath no ground in the word of God Then marke what k Alia quae absque authoritate testimonijs Scripturarum quasi traditione Apostolica sponte reperiunt atque contingunt haeretici percutis gladius Des. Jn ca. 1. Aggei S. Hierome saith Other things which Heretikes doe finde of their owne accord without the authoritie and witnesse of the Scriptures as though they were deliuered by Apostolical tradition the sword of God which is his holy word Ephes 6.17 cutteth off But of all the ancient Fathers the iudgement of Saint Augustine is worthy your obseruation as being most sound and directly to the purpose who writing against l Siue de Christo
f Non tam ouum ouo simile Cicer. AcadeÌ„ quaes l. 2. was one egge so like another as these old Heretikes and our Popish Doctors Soto Lindane Pighius and such like of the Popish crew So likewise are many of their reasons and arguments the dull and blunted weapons of the old Heretikes returned vpon them so often by the ancient Fathers g De verbo Dei l. 4. c. 5. Bellarmine allegeth for proofe of his Traditions that of our Sauiours Iohn 16. v. 12. I haue yet many things to say vnto you but yee cannot beare them now With which saying of Christs all Heretikes euen the most absurd and foolish which notwithstanding would be called Christians did endeuour to colour saith h Omnes insipientiss haeretici qui se Christianos vocari volunt audacias figmentorum suorum quas maximè exhorret sensus humanus hac occasione Euangelicae sententiae coloraâ—e conantur Jn Euang. Johann tract 97. S. Augustine the audacious fictions of their idle braines which the sense of man did most of all feare and abhorre But as that godly Father answereth so say I If our Sauâ—our concealed those things quis nostrum dicat ista velilla sunt who is he amongst vs that may say they are this or they are that Yet i Haec multa non erant diuersa ab his quae hactenus Dominus praesens docuerat sed planior clarior eorum explicatio Concordant fol 964. Iansenius one of their owne well obserueth that these many things were not diuers and contrarie to those which our Sauiour taught his Disciples whil'st hee was present amongst them but only a more full and cleerer explication of them So k Loc. theol l. 3. c. 3. fundamento 4. Canus allegeth that of the Apostles We speake wisdome amongst them that are perfect 1. Cor. 2.6 whereby he would prooue that certaine holy mysteries were communicated by the Apostle apart from the ignorant to the perfect perfectis maioribus Euen as the old Heretikes saith l Hanc sapientiaÌ„ vnusquisque eorum esse dicit quam à semetipso adâ—nuenit fictioneÌ„ videlicet Irenaeus by occasion of these words of S Paul Did euery one of them call the fiction of their owne bâ—aine this selfe same wisdome of which the Apostle spake But m Si quaedam inter domesticos disserebant non tamen ea fuisse credendum est quae aliam regulam fidei superducerent c. De praescript haeretic Iansenius rightly noteth n Sed quod suae praeâ—â—â—otionis fidei mysteria perfectius aperiret perfectioribus sermonemque suum aptaret audientium capacitati Concordant f. 965. as did Tertullian before him that the Apostle did not signifie by those words that he taught the perfect one thing the vnperfect and ignorant another thing cum vtrisque eandem fidem praedicaret when as he preached the same faith to them both n Sed quod suae praeâ—â—â—otionis fidei mysteria perfectius aperiret perfectioribus sermonemque suum aptaret audientium capacitati Concordant f. 965. but that his preaching was not all after one manner which he applied to his hearers to some more perfectly and profoundly to others after a plainer fashion according to the capacitie of each of them Againe what the Apostle writeth to Timothie O Timotheus keepe that which is committed vnto thee depositum custodi 1.6.20 is o Canus Bellarmine c. generally alleged of them for proofe of their Traditions And so was it by the old Heretikes as p De praescripion haeâ—eticor Tertullian witnesseth who from thence taught that the Apostles q Apostolos non omnia omnibus tradidisse ibid And non omnia omnibus reuelasse quaedam palam vniuersis quaedam secretò paucis demandasse quia hoc verbo vsus est Paulus ad Timotheum O Timothee depositum custodi ib. deliuered not all things to all sorts of men but committed some things openly and to all men other matters secretlie and to few But depositum or the thing committed signifieth the whole charge which the Apostle committed to Timothie r Quod praeceptum supra infra ex scriptis intelligerat non nescio quid ostendi hoc dicto de remotiore doctrina c. ib. and particularly the true forme of sound doctrine deliuered vnto him in that Epistle by S. Paul and not hid elsewhere or farre fetched as Tertullian expoundeth the Apostle But of all authorities of Scripture alleged by our aduersaries that which S. Paul writeth to the Thessalonians 2.2.15 is in shew most cleere for them Stand fast and keepe the traditions which yee haue beene taught either by word or by our Epistle In which words the Apostle maketh mention of doctrine not only written but also taught by expresse word of mouth Which as we ingenuously acknowledge it being a truth so we say withall that it maketh nothing for our aduersaries For although at that time when the Apostle wrote those Epistles to the Thessalonians Å¿ Baron Annal tom 1. an 53. num 11. which are more ancient then diuers of the writings of the Euangelists and the Epistles of the Apostles some yea many points of doctrine were deliuered in the Church by word of mouth yet this is not against vs which haue those writings of the Euangelists and the Apostles which the Thessalonians had not then In all which now written we affirme to be comprehended all things which concerne faith and good manners and whatsoeuer is needfull to be beleeued so as that it is either expresly written or by necessarie consequence may soundly be deduced and concluded out of the Scriptures For concerning the old Law Moses giueth this charge in the person of God You shall put nothing thereto neither take ought therefrom Deut. 4 2. And of the Gospell S. Paul saith that though himselfe or an Angell from heauen preach otherwise then that which he had preached to the Galatians let him be accursed 1.8.9 The like is S. Iohns testimonie of the things recorded in his Gospell These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeuing yee might haue life through his name c. 20. v. 31. Vpon which words Hugo the Cardinall hath this remarkable note Specialiter intentio huius libri generaliter verò totius Scripturae finis his verbis declaratur By these words the scope of this Gospell in speciall is shewed but in a generalitie the end of the whole Scripture is declared According heerein with S. Paul 2. Tim. 3.16.17 The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes So the Prophet Dauid witnesseth of the testimonie of the Lord that it giueth wisdome to the simple Psal 19. v. 7. Euen that wisdome which is able to make vs wise vnto
siue de eius ecclesia siue de quacunque alia re quae pertinet ad fidem vitaÌ„que nostram non dicam nos nequa quaÌ„ com parandi ei qui dixit licet si nos sed omnino quod seâ—utus adiecit si angelus de caela vobis annuncia uerit preterquaÌ„ quod in scripturus legalibus et euangelic is accepistis anathema sit coÌ„tra literas Petiliani li. 3. c. 6. Petilian the Dâ—natist denounceth this sentence as it were with the spirit of the Apostle Whether of Christ or of his church or of any other thing which appertaineth to faith and to our life and conuersation I say not wee who are by no meanes to bee coÌ„pared with him who said but though that we c. Gal. c 1. v. 8. but that which the Apostle added if an Angell froÌ„ heauen preach vnto you otherwise besides that which yee haue receiued in the Scriptures of the law and the Gospel let him be accursed And in his Booke de Doctrina Christiana li. 2. c. 9. In m In jis quae aperte in scripturis posita sunt inueniuntur illa omnia quae contineÌ„t fideÌ„ moresque vineÌ„di spem scilicet atque charitatem Act. 26.28 those things which are set down plainely in the scriptures all those things are to bee found which concerne Faith and the manners of a mans life namely hope and charitie These testimonies of the ancient Fathers are plaine and euident and taken out of such their writings as are on all parts confessed to bee their owne and not counterfeited such as our aduersaries vsually presse vs with in their daily disputes and they are so forcible euen with them that with Agrippa they become almost Christians and subscribe to as much in effect as we teach of the sufficiencie of the holy Scriptures n Quae fidei veritates absolute et simpliciter ab omnibus hominibus necessario cognosceÌ„dae et credendae sunt vt et fide et spe et charitate ad beatitu dinem conâ—eÌ„dere valeant eas non diffitemur persâ—icue fere in scripturis ipsis doceri vt Augustinus etiam nolauit Analy fidei cathol l 5 c. 2. Gregorie of Valentia a Iesuite of great note amongst theÌ„ acknowledgeth that what verities of faith are absolutly and simplie necessarie to bee knowne and beleeued of all men that they may bee able to come to euerlasting blisse by faith hope and charitie those saith he wee denie not to be taught in the Scriptures themselues perspicuè ferè almost and in a manner plainly as Saint Augustine hath also noted But this fere almost which the Iesuite inserteth is like to that wicked glosse which corrupteth S. Augustine his text Of the two Cardinall Bellarmine dealeth more ingenuouslie acknowledging o Dico illa omnia scripta esse quae sunt omnibus necessaria de verb. dei l. 4 ca 11. that all those things without any fere almoste are written of the Apostles which are necessarie and needefull for all mens knowledge And p Non inficiamur precipua illa fidei capita quae omnibus chrâ—stianis cognitu â—ut ad salutem necessaria perspicâ—è satis esse Apostolicis scriptis comprehensa c. de scriptura 5. Coster the Iesuite in his Enchiridion we deny not saith he that those chief heads of faith which are needefull to bee knowne of all Christians for their saluation are contained plainely enough in the writings of the Apostles To whome I might adde a cloud of witnesses of their own writers both moderne and more ancient iustifying against themselues what wee teach of the sufficiencie of the holy Scriptures but I must omit them for breuities sake What then meane those reproachfull speeches of the Papists concerning the insufficiencie obscuritie vncertaintie and inualiditie of the Scriptures as I haue obserued Wherefore is it that they seale them vp in an vnknowne tongue that the vnlearned may not vnderstand them q Jndex libror. prohibitorum regul 4. Why r Nauar Enchi rid c. 11. nuÌ„ 26 prohibit they the common people from reading them why is it accounted a mortall sin amongst them for a lay person to dispute of matters of Faith Å¿ De expresso dei verbo why doth Hossius auouch that it is fitter for women to meddle with their distaffe then with Gods word why doth t De verbo dei l. 2. â—5 Bellarmine so greeuouslie complain that the translated bibles are in the hands of all artificers not onely men but Women but that by these woluish voices of theirs you shold know them to bee the generation of those false Prophets and ancient Heretikes whome u De resurrec carnis Tertullian for contempt and shunning of the Scriptures calleth Lucifugas Scripturarum such as flie the cleere light of the holy Scriptures and the wicked broode of x Melius esta scripturarum lectione hominines arcere quam ab Jdolothytorum cibis Ciril contra Iul. l. 7. Iulian that Apostata who obiected this as a crime and imputation to the Christians because they kept not men from reading of the Scriptures as the Papists at their pleasures now adaies tearme vs z Chambers in his epist to the Reader Scripturists and a Jdem in his epist to the King worthy Scripturians The voice of the shepheard and Bishop of our soules is after another note willing vs to search the Scriptures 1. Pet. 2.25 Iohn 5.39 And so saith the Prophet Esay to the Law and to the testimonie 8.20 And S. Peter commendeth such as take heed to the words of the Prophets as vnto a light that shineth in a darke place 2. c. 1. v. 19. By which the noble Iewes of Berea made triall of S. Pauls doctrine searching the Scriptures daily whether those things were so Act. 17.11 And in Theodorets time He flourished about the yeere 433. Genebrard it was so farre from being a sinne or reproach to be conuersant and skilfull in the Scriptures or that any were forbid the reading of them that contrariwise b Sutores sabri ferrarij lanifices foeminae omnes agricolae fossores bubulci c. de curandis Graecorum affâ—ctibus l. 5. Artificers and those of the meaner sort as Smiths Weauers Deechers Heards-men Coblers with women of all sorts Mistresses and maid-seruants did know and vnderstand them and c De diuina trinitate rerumque omniuÌ„ creatione decertantes ib. dispute of high points and mysteries of their saluation And therfore to conclude this point with d Hom. 9. in Collossen Chrysostome his exhortation Audite obsecro seculares omnes c. Heare I beseech you ye of the Laitie of all sorts Comparate vobis Biblia animae pharmaca c. If as yet ye haue not then get you the Bible which is the very physicke of your soules in which you may finde a cure for euery disease As you are Christ his sheepe so heare ye the voice of Christ speaking vnto you in the holy
Sauiour masked otherwise so with sheepes-cloathing as that by their outward shew and habit they are able to deceiue if it were possible the very elect For this sheepes-cloathing is that external habit which naturally and properly belonging to the sheepe maketh vs take them to be so which come so clad vnto vs. It is saith a De praescript Haeretic Caluin Jansen Tertullian nominis Christiani extrinsecus superficies the superficiall outside of a Christian that is holinesse but feined pietie and Religion but in shew it is b Author operis imperfecti in Matt. hom 19. Lucas Burgensis c. vestimentum ouile the sheepes skinne indeed his wooll his fleese his outward apparance and resemblance but it is not Opus ouile the true sheepes deed his naturall worke the Religion is not pure the holinesse not sincere and vpright which yet notwithstanding dazleth our eies and peruerteth our iudgement if we be not very wary and circumspect Therefore our Sauiour willeth vs not to stand at gaze and to looke vpon them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he heed them marke them eie them well which is as S. Iohn expoundeth his Masters meaning Beleeue not euery spirit but trie the spirits whether they are of God 1.4.1 A point of skill beyond the reach of Babes who being inexpert in the word vse milke such as they were whom the Author to the Hebrewes therefore reprooueth for it c. 5. v. 12.13 and as the Lay people are in the Romish Church whose faith lieth foulded vp in the faith of the Church Fides implicita without any further search and enquirie it is the part of stronger men yet not of the Pastor and Doctor alone as c Promptuar Cathol Dominic 7. post Pentecost Stapleton would haue it but of the flocke too which through long custome haue their wits exercised to discerne both good euill Heb 5. v. 14. Author operis imperfecti in Mat. hom 19. Magna virtus boni malum cognoscere Heere is a speciall vertue and propertie peculiar to goodnesse it selfe to discerne that which is euill and firma tutela salutis scire quem fugias a sure defense preseruatiue of our welfare to know him whom thou must eschew and auoid which that wee may bee able to performe our Sauiour addeth d Lucas Burgens Maldonat Symbolum a badge or cognizance though not a Priore for God onely is e Act. c. 1. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the hearts and reines yet a Posteriore a signe better suting with our vnderstanding from the effect By their fruits ye shall know them Per hoc quod foris agitur quicquid intus lat et aperitur that which lieth hid within the heart is made manifest saith f Mâ—ral l. 15 c. 34. Gregorie by that which a man dooth without as in the Water a face answereth to the face saith Solomon Prouerb 27. verse 19. And what are these fruits The g Hom. 19. author of the imperfect worke vpon Saint Mathew his Gospell resolueth the doubt verie fitly in two words Fructus hominis saith he confessio fidei eius opera conuersationis ipsius the fruits wherby a man is knowne the true Prophet is discerned from the false the sheepe from the Wolfe are the confession of his Faith and his life and conuersation For if a man hide the Wolfe vnder the sheepes-cloathing how canst thou know him saith the same author Ioh. 1.47 nisi aut per vocem aut per actionem but by his voice or by his deedes Si confessio eius conueniat cum scripturis if his confession be consonaÌ„t with the Scriptures if his life answerable to his profession verus Christianus est this man indeede is an Israelite in whome is no guile if otherwise falsus Propheta est it is the Wolfe vnder the sheepes-cloathing shunne him and beware of him So theÌ„ ye haue in the wordâ— read vnto you first a Caueat like a Pharos set at the entrie of my text Diuision to giue light vnto vs beware Secondly the Rockes and Syrtes which wee are to shunne false Prophets Thirdly a reason of the danger their disguised masking of themselues because they come to you in sheepes-cloathing but inwardly are rauening Wolues Lastly the markes and tokens whereby yee may discrie and discerne them yee shall know them by their fruits Which being the verie foundation of all the rest my labour and time shall bee spent by Gods gracious assistance and your wonted patience in laying open of them which being disclosed the rest of it selfe will fall to the ground it beeing an easie matter to beware of the Wolfe when hee is stripped of his sheepes-cloathing Yet the case so standing as h Homil. de auaritia tom 5. Chrysostome doth truely report it multa ouium vellera innumeri vbique lupi sub his occultati that there are many Sheepe-skins as many Wolues that lie hid vnder them and that many false Prophets vnder colour of the true haue in all ages crept into Christ his flocke wee must heerein also vse a moderation and out of many sortes make choice of some by which you may iudge of the rest And because euerie one as he is iealous of his reputatition laboureth to remooue this imputation from himselfe the i Huiusmodi sunt Coluinistae Maldonat Stapleto Rubenus de falsis prophetiâ— Papists falselie charging vs with it and wee laying it as the truth is where it is to be found vpon them wee will heerein follow the aduise of k In Mar. c 7. vers 15.16 Ferus one of their Friars laying aside our owne asseuerations wee will name an Arbitrator betweene vs to decide this controuersie Scriptura iudex sit let the Scripture saith hee be the iudge quem illa falsum Prophetam nominat is procul dubio talis sit whome the Scripture shall say to bee the false Prophet let him bee so reputed and accounted Now the instance to make tryall by to limit my selfe within some bounds I will put infoure points The first concerning traditions The second in worshipping of Images The third in Miracles all matters of Doctrine as yee know and controuerted betweene vs and our aduersaries the Papists and belonging to the voice of the Prophet the first principall fruite by which hee is knowne the fourth and last concerning manners and life which are his deedes and actions the other principall fruite of which our Sauiour hath pronounced by their fruites yee shall know them By these ye may make an estimate of the rest and accordingly iudge of the true false Prophets First then to beginne with that which is the foundation of many others Our Sauiour saith Ferus calleth them false Prophets Mat. 15.3 which transgresse the commandements of God by their traditions Lib. in c. 7. Mat. For these Mat. cap. 23.16 hee calleth for the same cause Blinde Guides which are all one with false Prophets and denounceth a vae
against them Woe be vnto you blinde guides Now this is an essentiall propertie of the Guides and doctors of the Romish Synagog who not contenting themselues with the fountaines of liuing waters the holy Scriptures and word of God as not containing all things sufficient for manners in this life and Saluation in that which is to come dig to themselue pits euen broken pits of diuers and sundrie traditions which in truth can holde no water For thus m Bellarmine de verbo dei l. 4. c. 2. they teach and professe that besides the written word of God there is an other part thereof not written their meaning is in the Scriptures and by the first Authors therof the Apostles of our Sauiour though otherwise it be extaÌ„t almost in the ancieÌ„t Fathers n Bellarmine as they say which they tearme call traditions of which they make many sorts agreeing in this that they concerne both faith maners What reckoning and account they make of these traditions shall come from their owne mouthes for otherwise it would seeme I suppose incredible what they ascribe vnto them The o Pari pietatis affectu et reuerentia ses 4. decret 1 Councel of Trent decreeth that they are to bee receiued with the like affection of Godlinesse and reuerence wherby wee admit and reuerence the bookes of the old and new Testament p EandeÌ„ vim habent de verbo dei li. 4. c. 2 Cardinall Bellarmine saith that they haue all one Force and strength q Perinde infallibileÌ„ auctoritatem habent Analis fidei Cathol li. 8. cap. 6. sec 2 Gregorie of Valentia the authoritie of each is alike infallible and cannot deceiue Cardinall Hossius r Multo maxima pars euangelij peruenit ad nos traditione per ex igua literis est mandata confess Catholica c. 92. not content with this paritie addeth further that far the greatest part of the Gospel came to vs by traditioÌ„ when but verie little thereof was committed to writing And Å¿ Ex traditione noui testamenti scripta omnia authoritatem acceperunt Annal. 46.1 Ann. 53. num 11. Cardinal Baronius as if this were not enough auoucheth that all the bookes of the new Testament receiue their authoritie from traditions In regard whereof hee preferreth them before the Scriptures because Scriptures saith he vnlesse they be established by traditions haue no beeing when as traditions without the Scripture are firme and stable in themselues So t Scripturae nisi traditione firmentur non subsistunt traditiones vero sine scriptis suam obtinent firmitatem likewise t Petrus a Soto before him r FundamentuÌ„ explicatio defens Cathol confes l. 2. c. 68 calleth them the foundation and exposition of the Scriptures And u Lydius lapidus Panopl li. 1. cap. 9. Lindane the touchstone of true and false doctrine Finally Andradius saith That many points and heads of Faith would reele and totter were they not supported by the assistance and authority of traditions x Multa sidei nostrae capita reperies nutare iam et vacillare si tollas traditionum subsidium et auctoritateÌ„ Orthodox Explicat l. 2. p. 80. yea not onely reele and totter but a great part of Religion would also perish saith y Sine quibus magna pars religionis perit et ad inane nomen Euangelium redit de sens Cathol l. 2 cap. 68. Soto were it not for those partes of Doctrine which are maintained by tradition and the Gospell would come to a vaine name without substance which I easily grant and acknowledge in their Popish Faith and Religion which can no more stand without traditions then a huge building without a foundation For it is the confession proceeding from their owne mouthes that the Primacie of the Pope and Sea-Apostolike is from tradition their fiue Sacraments of Confirmation Order and Matrimonie Penance extreame vnction with their elements words fruites and effects the consecration of water and oile in the sacrament of Baptisme The Doctrine of Transubstantiation and receiuing in one kinde of auricular coÌ„fession satisfaction choise of meats Fastes purgatorie monastical profession single life praier for the dead z Petrus a Soto vt supra Peresius de traditionibus parte 3. Lindanus panop li. 4. c. 100. Canus locor Theologic li. 3. ca. 3. 4. 5. with the rest inuocation and worshipping of Saints worshipping their Relikes and images in a word scantlie any matter in controuersie betweene vs which they acknowledge not to bee grounded on tradition howsoeuer with consciences more then seared in their disputes they alleage Scriptures for proofe of them and a In his Rock Sanders proclaimeth that they haue moste plaine Scriptures in all points for the Catholike Faith falsely so called and none at all against the same The case then standing thus with the Popish Religion it is no maruell if so highly they extoll their traditions and on the other side thinke and speake so baselie of the holy Scriptures tearming them b Tilmannus Hâ—shusius sexcent errores Tit. de Scriptura Sac. a nose of Wax readie to receiue any impression expound it how a man list a leaden rule flexible and easie to bee wrested whither a man will a dumbe teacher which can neither answer nor expresse his owne meaning a dead Scripture the matter and subiect of strife and contention which without the Churches authoritie is of no more credit then Aesop his fables yea a very bable as c Dr. Fulcke his confutation of Saunders treatise of the worshipping of images pag. 575. Doctor Cole the Papist being Visitor in Cambridge when a Bible was brought vnto him to be defaced called it Bible Bable These blasphemies against Gods sacred word which d Rom. 1.16 1. Cor. 1.24 S. Paul calleth the wisdome of God and the power of God vnto saluation to euery one that beleeueth demonstrate these Popish Doctors if I should adde nothing more to be those false Prophets of which our Sauiour heere speaketh For right so did their fore-fathers the ancient Heretikes vilifie the holy Scriptures and magnifie their Traditions as e Lib. 3. cap. 2. Irenaeus a mostancient Father testifieth Cùm ex Scripturis arguuntur When saith he men argue against them and they are reprooued out of the Scriptures they turne themselues to accuse the Scriptures quasi non rectè habeant as if they were not right neque sint ex authoritate nor haue authoritie in them quia sint variè dictae and because they are diuersly spoken and haue diuers senses quia non possit ex his inueniri veritas ab his qui nesciant Traditionem and because the truth cannot bee found nor gathered out of them by such as know not the Traditions Non enim per literas traditam illam sed per viuam vocem For say they the truth was not deliuered by writing in the holie Scriptures but by word of mouth from man to man Neuer
Scriptures therefore e August de doctrina Christiana li. 2. c. 5. vt scriptura pervarias Jnterprcium linguas lonâ—e latéque diffusa innotesoeret Gentibus ad salutem c. translated into diuers tongues and languages that they might be read and made knowen to men for their saluation Suffer not your selues to be robbed of these waters of comfort neither digge vnto your selues the broken pits of vnwritten verities which can hold no waters and take this of f Hom. 9. in Col. S. Chrysostome as a most grounded truth that the cause of all euill and mischiefe is quia Scripturae ignorantur because men are ignorant in the Scriptures Thus much of the first instance of the sufficiencie of the Scriptures without traditions whereby the Popish Doctors are conuinced to be the false Prophets of which our Sauiour forewarned vs in these words Beware of false Prophets The second instance which I proposed as the touchstone to trie the false Prophets by is the worshipping of other gods in stead of the true and liuing God which is God almighty blessed for euermore For so Moses saith Ferus describeth to vs the false Prophet Deuteronom c. 13. v. 1.2.3 c. If there arise amongst you a Prophet or a dreamer of dreames and giue thee a signe or a wonder and the signe or wonder which he hath told thee come to passe saying Let vs goe after other gods which thou hast not knowen and let vs serue them thou shalt not hearken to the words of the Prophet or vnto the dreamer of dreames c. From which testimonie of Moses Ferus gathereth this true proposition that g In cap. 7. Matâ—h whosoeuer with-draweth vs from God the Creator to the creature falsus Propheta est he doubtlesse is a false Prophet and one of these Wolues cloathed vnder the sheepes weed Now by this note the Popish Doctors are so manifestly descried as nothing can be more plaine and euident For these haue made vnto themselues their god-saints and their god-saints reliques their breaden-god their Crucifix-god their Image-gods of gold siluer brasse wood stone and I know not what all They haue made the Saints not only their Mediators and Intercessors vnto God but also ioine them with God as their protectors and defenders So saith h In his Epistle to the king prefixed before the miracles of our Lady of Mont-aigne Chambers our English in their battles call vpon S. George the Scottish nation and the Burgundians vpon S. Andrew the French vpon S. Denice the Spaniards vpon S. Iames. i Chambers ibid. They flie vnto them in their maladies and diseases for their particular helpes as to S. Sebastian and S. Roch to be preserued from the plague to S. Hubert for the biting of madde dogs to S. Blasius for the paine and swelling of the throat c. k Dicat vtruÌ„ Deus aliquando infirâ—ior fuerit quam vâ— potuerit praeâ—sse eis c verum non dignatus est inquit hoc facere at hoc esset crimen superbiae Cyril contra Julian li. 4. As though God were not all-sufficient and able of himselfe or at least wise not willing to defend and succour vs. They build and dedicate Temples and Altars in their honour appoint their festiuall daies and set formes of seruice they burne incense before their Reliques and Images light Tapers before them goe on pilgrimage vnto them they garniâ—h them with all manner offerings of gold siluer iewels and whatsoeuer else may serue to make them seeme glorious in the eies of foolish and superstitious men they reuerence them with cap and knee fall downe prostrate before them make their praiers vnto them before their Images yea to the Images themselues Thus although their foreheads are not yet growen so whorish and impudent as to call them in plaine termes gods yet in giuing to them that l Sacra sacerdotia templuÌ„ altaria sacrificia ceremoniae dies festi quicquid aliud ad eam seruitutem pertinet quae Deo debetur Graecè propriè latria dicitur Aug. de ciuit Dei li. 7. ca. 32. diuine and religious seruice and worship which is proper to God only they make them Gods setting them vp in their Churches to bee adored and worshipped Time will not permit neither is it my intent to prosecute all these seuerall sorts of Idolatrie but to insist onely vpon that which of al others is the most blockish and foolish namely the worshipping of Images of which when I shall make it apparant that the Papists stand conuicted ye may the more easily iudge of the rest of their idolatry First therefore this is euinced by the second Commandement Exod. 20. v. 4.5 Thou shalt make thee no grauen image neither any similitude of things that are in heauen aboue neither that are in the earth beneath nor that are in the water vnder the earth Thou shalt not bow downe to them neither serue them In which Commandement by the first clause the making of an Image to represent God by is forbidden by the second all manner kinde of religious worship whereby superstitious men goe about to adore God at in or before an image any manner of way whatsoeuer Thus m Lib. 7. Origen writing against Celsus giueth the true sense of the Commandement saying that Religion keepeth Iewes and Christians from worshipping of God in Temples Altars Images because the Law saith There shall be no other gods vnto thee before my face and Thou shalt not make to thy selfe any grauen image c. Thou shalt not bow downe to them nor worship them To this Commandement n Prohiâ—eri imaginem Dei factam ad exprimendam perfectam similitudinem formae naturae ipsius Si quis hac ratione Deum pingere tentaret is verum idolum constitu eret De ima Sanctor l. 2 c. 8 Bellarmine saith It might bee answered in a word that it forbiddeth the making of Gods Image thereby to expresse his nature which whosoeuer should attempt should erect a true idol and so be guilty of the breach of this Commandement But this the Gentiles knew especially the wiser sort amongst them Hermes Zenophon Euripides Plato as the ancient Fathers of the Church o In protreptiad Gentes Clemens Alexandrinus p Li. 8. Arnobius and q Li. 1. contra Iulian. Cyril record namely that God in his nature was incomprehensible and that it was impossible incorporeum corpore significare to signifie and represent him in a body who himselfe had none And therefore they made not their Images by them to expresse their diuine nature but only some effects of it to which they suted their images worshipping God and his vertues respectiuely in them and not the images themselues as r In 3. Aquin. quaes 25. ar 3. Caietane and Å¿ In c. 17. Actor Ferus with others of their owne obserue So that if by this answer the Papists can salue themselues from breach of the Commandement
ne audeamus sapere plus quam oportet Rom. 12.3 the holy Scripture pitcheth the rule of our Doctrine in such sort that wee presume not to vnderstand aboue that which is meete to vnderstand as the Apostle teacheth not daring in matters of Religion and Gods seruice to turne aside from the holy Scripture so much as one step either to the right hand or to the left How much lesse then to the worshipping of Images forbid by God himself condemned by all the ancient Fathers or the Church when she was moste pure and in her prime h l. â— cont Celsum impossibile est vt quideuÌ„ norit supplex fiat statuis Origen saith that it cannot be that a man should know God and worship Images And i Non est dubium quin religio nulla sit vbicunque simulachrum est l. 2 cap. 18. Lactantius putteth it out of al doubt that there is no Religion where an Image is erected to bee worshipped Therefore k Nobis nulluÌ„ est simulachruÌ„ in mundo quoniam in rebus genitis nihil potest dei referre imagineÌ„ lib 6. StroÌ„ma 1. Clemens Alexandrinus teacheth that men are to learne from the Apostle that they haue no Image in the world because amongst the Creatures there is nothing that can resemble the image of God S. l Regem adorauit non ligâ—u vtque quia hic gâ—â—â—â— est er â—ur et â—anâ—t 〈◊〉 impioâ—um sed â—dâ—raun illum quâ— pepeâ—dum in igno De â—biâ—u Tâ—eodosii Ambro e yet more directly to the purpose speaking of Helen who by the title found out the Crosse wheron our Sauiour was crucified she worshipped saith he the King not the wood at all bâ—cause this is the error of the Gentiles and the vanitie of wicked men but shee worshipped him who hung on the Tree that is Christ the Lord Whereof m Cultores dâ—i imaginem ado rare noÌ„ deheÌ„t In â—a 3. Daniel Hierom giueth the reason because such as are worshippers of God ought not to Worshippe an Image So likewise Saint n Noui multos esse sepulchrorum et pictucarum adorato res quos Ecclesia condemnauit et quos quotidie taÌ„quaÌ„ malos filios cor rigere studet de moribus ecclesiae cathol c. 34. Augustine I knowe saith he that there are many Worshippers of Sepulchers and pictures c. whose maners the Church condemneth and which she indeuoureth to correct and amend daily as being euill Sonnes which was the labour and diligence of Church of Rome in the time of o Quia eas adorari veâ—uisses oÌ„â—ino laudaui mus Ep. l 9. Ep. 9 et l. 7. ep 109. Gregory the great as appeareth by his Epistle to Serenus in which hee teacheth expreslie that Images are not to bee worshipped And this was the current Doctrine of the Church for the space of 600. yeares after Christ The greater is the vntruth which Cardinall p Imagines suum honorem in ecclesia semper habuerunt de imag li. 2 c. 12 Bellarmine setteth abroach affirming that Imâ—ges haue alwaies had due honor in the Church For vntill the second q which was in the yeare 788. Center Magdebur Cent. 8. c. 9. pa. 589. Nicene councel aâ—sembled by the superstitious Empresse Eirene the honouring and worshipping of images was neuer publikelie established and then beeing authorized it was eft-soones disanulled by a councell held at r Anno. 794. cent Magd. ib. pa. 626. FraÌ„k-ford vnder Charles the Great which defined out of Gods word that the Worshipping of images was vnlawful pronouÌ„cing against that of Neece that it was Pseudo synodus a false Synod or Councell and therefore no credit to bee giuen to it Since which time many haue risen amongst themselues in the verie height of Poperie which haue gainesaid it Å¿ Spiritus S. aggreditur reprobare idololatras qui colunt imagines artificiales figuras lectio 158 Holcot in his Lectures vpon the book of Wisdome saith that the spirit of God reprooueth Idolaters that worship images and artificiall figures condemning the determination of Thomas 3. sentent distinct t Idem honor debetur imagini illi cuius est imago ib. 4 that the same honour is due to the image which is due to him whose image it is And so u Imagines non adoramus nec deos appellamus necsoem saluâ—is ineis porimus quia hoc ess t idololatrâ—ae Rational li. 1 c. 3. DuraÌ„dus We do not saith hee adore images nor call them Gods nor put our hope in them because this were to commit Idolatrie x Ad adorandum et colendum prohibentur imagines fieri in Exposit 1. precepti Gerson in like manner Images are forbidden to bee made to be adored and worshipped either inwardly by the affection of the minde or outwardly in the body by bowing before them or bending the knee vnto them Who further aduiseth y Iudicate si tantae imaginuÌ„ picturarum in ecclesiis varietas expediat an populos simplices nonnunquam ad idololatriam peruertat De claraâ— defectuum â—iror Ecclesiastic dec 67. the Clergie of his times to consider whether such varietie of Images pictures in the church be profitable or not whether they do not sometime peruert the simple people to Idolatry That which Gerson proposeth by way of questioÌ„ z Vt facâ—lius ita tutius quoque est omnes imagines ê templis summouere quam impetrare vt nec modus praetereatur nec admisceatur superstitio Jn symbolo Eras a man of exquisite learning after diligent enquirie made deliuereth in plain words after this maner that as it is more easiy so it is also more saf to remoue al images out of churches theÌ„ to obtain that either a mean be kept in their worship or that superstatioÌ„ be not mingled with al. To these J might ad their bishops a Haec non proprie dÃcuntur neque secundum veritaâ—em iuxta communeÌ„ acceptioneÌ„ vocabulorum scil cet quod imago vt imago avt vt excreas officiuÌ„ imaginis quod est representare Christum aut deum sit adoranda adoratione lâ—trÃae De tultu imaginum Catharinis b Nos nihil numinu tribuimus imagini neque ei diuinos honores domus De traditionibus pa. 3. fol. 222 de culâ—u imag li. 2. c. 23. Peresius both of them denying that Images are to be worshipped with diuine worship ye Bellarmine himselfe howsoeuer he maintaine the Doctrine which now is moste current in the Church of Rome that c the images of Christ and the Crucifix are to be worshipped with Latria that is Diuine Worship by his distinction of improprie per accidens improperly by which distinction d Quaelibetres posset a dorari per accidens vbi supra euerie thing might be worshipped with latria and diuine Worship saith Catherine so foolish is this distinction in his iudgement yet as though his conscience checked him