1440. pag. 1441. said that he was a right Scripture man and would haue nothing but Scripture and his Chaplaine said he would haue nothing but his little pretie Gods Booke and is it not sufficient saith Master Hawkes for my saluation Yes saith he it is sufficient for our saluation but not for our instruction Master Hawkes answered God send me the saluation and you the instruction And surely it is sufficient not onely for our saluation but also for our instruction for if it sufficeth for saluation how can it bee insufficient for our instruction therefore the Apostle Saint Paul teacheth vs both the one and the other saluation and instruction by the Scriptures for first he saith d 2. Tim. 3.15 the holy Scriptures are able to make vs wise vnto saluation through faith which is in Christ Iesus Behold here the Scriptures are sufficient for our saluation and not onely for our saluation but also for our instruction for he saith able to make vs wise vnto saluation that is to instruct vs to saluation yea in the next verse he saith that the e vers 16.17 Scripture is profitable for instruction in righteousnesse that the man of God may be perfect Behold the Scriptures sufficient and profitable for our instruction and not onely profitable to the man of God to the Doctor the Minister and the learned but also profitable to the ignorant simple and vulgar sort for f Psal â—9 7 it maketh wise the simple and therefore the reading thereof appertaineth as wel vnto the ignorant and vnlearned as vnto the learned for if it appertaine but vnto the learned to reade the Scriptures it appertaineth then vnto none to reade them for no body is learned before he haue read them we reade not the word of God because we are learned but to become so And therefore the Papists doe wrong the people of God depriuing them of the reading of the Scripture lest say g Hosius in loc Com. they the Porters Coblers Bakers should be Prophets farre vnlike to Moses h Numb 11.29 who wisht that all the Lords people were Prophets and that the Lord would put his Spirit vpon them but very like the Bâ—silidians whose steppes they follow who as i Jrenae lib. 1. cap. 23. Ephiph haeres 24 Irenaeus and Epiphanius write did hide their doctrines We are men said Basilides all the rest are hoggs and dogges * Matth. 7.6 Cast not therfore said he your pearles before swine nor giue that which is holy vnto doggs which was to confesse openly * Bernard in Cant. serm 65. At istud apertè faâ—eri est se non esse de ecclesia qui onmes qui de ecclesia sunt canes censet porcos that he himselfe was not of the Church calling all those that are of the Church swine and dogges Yea in hindering the people of God to enter into this sweete Paradise of holy Scripture they are like the Scribes and Pharisees their forefathers against whoÌ„ our Sauiour Christ pronounceth this woe k Matth. 23.13 Woe vnto you Scribes and Pharisies hypocrites for ye shut vp the kingdom of heauen against men for ye neither goe in your selues neither suffer yee them that are entring to goe in Besides as they haue detracted from the Scripture by their blasphemous reproches accusing it of insufficiencie and imperfection so haue they also added vnto it l Cicero orat 44. in Anton. Philip secunda Is Caesaris leges easque praeclares euertie For as Marcus Antonius did abolish the excellent Laws of Caesar m Testamentum irrituÌ„ fecit Ibid. and made void his Testament n Ibid. Acta Caesaris pacis causa confirmata 〈◊〉 à senatu quâ—â— quidem Caesar egisset non eâ— quae Caesarem egisse dixisset Antonius c. yea when the Senate had ratified the Actes of Casar hee added to Caesars Actes what hee listed and would haue it to stand as sure as if Caesar himselfe had enacted it So these haue indeuoured to abolish the Law of God to make void the Testament of our onely Caesar and Sauiour Christ and haue added to his Testament what they listed and will haue them to stand as sure as if Christ had enacted them yet they would make vs beleeue that they doe o Ibid. Et tu in Caesaris memoria diligens tu illum amas mortuum much in remembrance and honour of Christ and that they loue him for first they adde vnto the Canonicall books of the Scripture other books that are not Canonicall but Apocrypha because they finde in those bookes many things to serue their turnes for the maintaining of their heresies which they cannot shide at all in the Canon of the Scripture Secondly because this is not sufficient they adde their traditions and determinations yea their gospels wheras all addition of Gospels to the onely true Gospell is execrable Some as the begging Friers disciples of Saint Dominick and Saint Francis inuented and published forth a booke ful of horrible blasphemies which they named the Gospâ—ll of the holy Ghost or the euerlasting Gospell full of their own â—ables and abominable errors teaching that Christs Gospell was not to be compared vnto it and that the Gospell of Christ should bee preached but â—â—â—â—ie yeeres so they opposed the Gospell of their holy Ghost to the true Gospell of the holy Ghost their eternall Gospell 〈◊〉 that Gospell which is called p 〈◊〉 14.6 the euerlasting Gospell to be prâ—â—ched vnto them that dwellâ—â— the earth and to euery Nâ—â—ion and kindred and tonguâ— and â—â—ple and that euen unto the ende of the world whâ—â—â—â— their gospell was of the Deuill that impure spirit was not an euerlasting Gospel but was soon refuted by Guiliâ—â—â—â—â— de â—â—â—ctâ— Amâ—re condemned by the Pope secretly burnt Others call the Determination of the Church the Gospell some â—â—â—â—taining that the Popes Decrâ—â—all Episties are to bee counted among the Canonicall books and made equall with the Scripture Some making their humane ordinances equall with the Scripture in authoritie Others pâ—â—â—eâ—â—ing them before it and maintaining that the authoritie of Ecclesâ—â—sticall tradition hath more force and â—fficâ—cie to assure â—ur faith in all câ—â—â—trouersies then the Scripture Thus the heretiâ—â—es in q Irenae lib. 3. cap. 2. Non pâ—ssiâ— ex hijs iâ—â—euiri veritâ—â— qui â—esciâ—â—â— traditianeÌ„ Nâ—â—â—â—im per literas tra 〈◊〉 sed per 〈◊〉 vocem Ireâ—â—â—â—s time maintained that the truth could not be found in the Scripture by such as were ignorant of tradition and the great mysteries of faith were noâ— by the Apostles committed to his Disciples but by word of mouth and not by writing r Epiph. heres 48 August haeres 26 Moutanâ—â— confessed that he admitted all the Scripture yet hee seined ouer and besides that the Comforter was come to perfect that which was but begunne and so did adde vnto the doctrine of the old and new Testament cerâ—aine other obseruations of his
pretended Paracler which might be such an holy Ghost as Å¿ Epâ—ph here 's 2â— that of Simon Magâ—â— was or such a one as was carried in poste in a cloke-bagge from Rome to Trent The Heretickes t Terâ—â—â— de â—â—retâ— 50. Nâ—â—â—â— heresâ—â—â—â— Alphabâ—â—â— Grâ—â—â—rum compâ—sâ—â—runt c. Marcus and Câ—lâ—barsuâ— did 〈…〉 new heresie out of the Greeke Alphabet maintaining that the truth could not bee found out without these characters and that the fulnesse perfection of 〈◊〉 wâ—â— contained in these letters for which cause Christ said I am 〈◊〉 and 〈◊〉 The Hereticks 〈…〉 Apelles Mareâ—â—â— â—â—thsuch like did boast that they had receiued many doctrines and 〈◊〉 without scripture u Euseb bist lib. 5. c. 28. Eusebius â—els vs that the Hereticke Aâ—â—â—mâ—â— did beast that his doctrine was 〈◊〉 from the Apostolike 〈◊〉 x Clem. Alex. 〈◊〉 lib. 7. 〈…〉 did glory in that he had a certain Glaucus for his teacher who had serued as an interpretor to S. Peter that Valentine did vaunt to haue been Saint Pauls auditor that the Marcionites did brag that they were the disciples of them that had seene and heard the Apostle Matthias of whom they held obserued and teached their doctrine In a word as the Scribes and Pharisies esteemed the traditions of the Elders the Râ—bbines their Cabala the Moutanists the new Comforter these Hereticks their reuelations and traditions to be necessary to saluation without the which the truth could not bee learned out of the Scripture So the Papists doe maintaine that the sacred and Canonicall Scripture is not sufficient to prooue matters of faith and charity and therefore haue recourse vnto traditions and the vnwritten word which are necessary to saluatioÌ„ But as the holy Fathers did accuse that iustly Samosateâ—us y Euseb hist lib. 7. cap. 30. because that departing from the Canonicall bookes hee had been author of an hereticall doctrine and had not followed the Apostolicke doctrine Euen so may wee accuse the Papists who haue corrupted the word of God by their traditions and fables and straying from the Scripture haue strayed from the truth And surely it is no maruell if they erre so long as they forsake the sea-manâ— compasse without the which all things are to vs vncertaine yea rather it were a wonder yea more then a wonder if without that compasse they could hold their course and not suffer ship wracke against the rockes the sands and the vnknowne shores of humane traditions For as z Plutar. in vita Thesei in princip Plutarke saith The Histriographers which doe set â—ooâ—th the description of the earth in figure are wont to place in the lowermost part of their mappes the farre distant regionâ— vnknowne vnto them and to marke in the margent such like notes and reasons as these beyond these countries are nothing but deep dry sands without water full of soule ill fauoured venomous beasts or much mud vnnauigable or Scythia forsaken for cold Euen so say wee The Scripture is a map containing a description of the place of our soiourning here in this vale of misery of our iourney to our heauenly Ierusalem containing all thinge necessary for vs in this our pilgrimage both for our instruction and saluation Beyond the Scripture and without the mappe there of as in the lowermost parts and borders of mappes there is nothing but â—â—rra incognita vnknowne land and dry deâ—â—res full of barres sands of humane traditions nothing but stinking pooles full of venomous and cruell beasts that is to say of false opinions and detestable heresies nothing but vnknowne and doubtfull waies the mother of all kind of errors Beyond this Scripture there is nothing but scriptura incognita the vnknowne and vnwritten word and traditions dangerous gulphes and whirle-pooles where the anker of our faith can haue no hold where all our sounding plummets are found too short and where wee must of necessity make shipwrack of our faith and therefore wee keepe our selues within the mâ—ppe and compâ—sse of the Scripture the sea-mans compasse the rule of our sobriety the bridle of our discourse the limit of our faith for our safety lest wee should bee tossed and cast vpoÌ„ some vnknowne coasts so perish a August Hypognost articul 6. Sede in portu fidei catholicae vbi te nuâ—â—a possit fluctuosae curiâ—sitatis tempestas turbare vel mergere we rest our selues in the hauen of the Catholicke faith where no tempest of troublesome â—â—â—â—sity 〈◊〉 either trouble or drowne vs. If then they aske vs why we retaine not their doctrine their determinations decrees Councels and traditions we answere that we receiue them not because they are not described nor contained in the mappe of the holy Scripture if they accuse vs b Matth. 15.2.3 Marke 7.5.7 as the Pharisies and Scribes did the Disciples of Christ because wee walke not according to the traditions of the Elders but transgresse them wee will answere them with Christ Why doe you also transgresse the commandement of God by your tradition In vaine doe ye worship God teaching for doctrine the commandements of men If they reproue vs because we c Fox pag. 1441 Boner will haue no more then Scripture teacheth but euen as Christ hath left it bare we will answere d Thomas Hawkes He that teacheth vs otherwise wee will not beleeue him If they call vs Hertickes wee will confesse with Saint Paul that e Act. 24.14 after the way which they call hereâ—ie so worship we the God of our fathers beleeuing all things which are written in the Law and the Prophets Nay they themselâ—es are Heretickes because they doe not beleeue all the things that are written in the Law and the Prophets f Fulke against the Rhemists Tit. 3.10 but doe obstinately defend grieuous errours against the manifest authority of the holy Scriptures and detract from them and adde vnto them teaching another doctrine another Gospell and therefore are accursed for it g Gal. 1.8 any man preach another Gospell vnto you then â—hat which you have receiued let him be accursed And h Reuel 22.18.19 if any man adde vnto these things God shall adde vnto him the plagues that are written in this booke If any man shall take away from the words of this booke God shall take away his part out of the booke of life and out of the holy City and from the things which are written in this booke But the Romanists doe not only detract from Scripture and adde vnto it but they peruert it also by their false glosse and irregular expositions which they i 2. Pet. 3.16 wrest vnto their owne destruction as S. Peter saith witnesse the point of Euangelical Counsels which they display to set forth their workes of supererogation the supererogation of their workes placing them aboue the perfection of the Law the Law of perfection though some of them denie any perfection in them and maintaine that they doe auaile but instrumentally
Heathens in their Antichristian proceedings worthie of for not onely refusing to enter into this spirituall Paradise of holy Scripture but also for defacing and burning it Surely they deserued to bee shut out of the heauenly Paradise their names to be defaced out of the booke of Life and they to be cast into the lake of fire and brimstone and there to burne for euer and euer For if any y Reuel 22.19 man take away from the words of the booke of this Prophesie which is not so much as to deface or burne the whole booke God shall take away his part out of the booke of life and out of the holy Citie Neither were these alone for others reiected the booke of God either in whole or in part though not with such contempt and contumely z Epiph. lib. 1. tom 2. haeres 21. Omnem vero qui veteri Testamento credit mortem subire Simon Magus with the Simonians his disciples Cerdon Carpocrates Basilides a August de bono Perse lib. 2. c. 11. Maniches and Marcion with their Sectatores reiected all the Canonicall bookes of the old Testament b Epiphan lib. 1. tom 2. haeres 33. The Prolemaits refused the fiue bookes of Moses The Sadducâ—s receiued onely the fiue bookes of c Caluin in harm Euang. Ioseph Antiquit lib. 18. c. 2. Paulus Eber. de Relig Repub. Iudaeor Moses so did the d Epiph lib. 1. tom 1. haeres 9. Samarits though e Cyril catech 18 some hold they receiued the Prophets also whereas the e Cyril catech 18 Apelleans reiected both the Law and the Prophets The Nicolaitaus reiected the booke of Psalmes some of the Rabbins denied the booke of Iob. Porphiry despised Daniel the Anabaptists refuse Ecclesiastes and the booke of Canticles f Tertul. aduers Iudaes Againe the Iewes condemned the whole new Testament The g Irenae lib 1. c. 26. Solo eo quod est secundum Mathaeum Euangeliâ— vtuntur Ebionites of the Euangelists embraced onely the Gospell of Saint Matthew Câ—rinthâ—â— receiued none but Marke h Tertul lib. de praescrip haeres c. 51. Irenae lib. 3. c. 11 Cerdon and Marcion onely Luke The i Ibidem Valentiniâ—â—s the Gospell of Saint Iohn onely k Epiphan lib. 2. tom 1. haeres 51. The Allogians of all other hated Saint Iohns Gospell The Tatians accepted onely the Acts of the Apostles which booke of all others the l Eusebius Seâ—eriâ—â— hereticks reiected and the m August lib. de vtilit credendi Manichees refused so did n Tertul. de praescript hares Cerdon The Ebionits o Irenae lib. 1. c. 26. Apostolum Pâ—ulum recusant Apostatam eum legiâ— dicentes could not away with any of S. Pauls workes p Epiph. lib. 2. tom 3. hâ—â—res 42. The Marcionits receiued but ten of Saint Pauls Epistles reiecting those vnto Timothie Titus and the Hebrewes q Irenae lib. 1. c. 29. defacing also those places both in Saint Luke and the Epistles which they embraced that concerned either the Diuinitie or Humanitie of our Sauiour Iesus Christ which r Tertul. aduers haeret c. 51. Solum Euangelium Lucae nec tamen â—â—tum recipit Apostoâ—â— Parliâ—â—que â—â—â—â—es neque totas Epistolas sumit Cerdon his Master practised before neither embracing al Saint Pauls Epistles nor wholly those he embraced Others reiected S. Iames Epistle and S. Iude others the two last Epistles of S. Iohn yea some all Saint Iohns Epistles with his booke of Reuelations as Å¿ Epiphan â—â—m 1. lib. â— haeres â—1 the Aâ—â—ogians which booke t Tertul. 〈…〉 Cerdon also reiected On the otherside others haue added vnto the booke of God other bookes as necessarie vnto saluation The Gospels of Iames Peter Andrew Barnabas Nicodiums the Canons of the Apostles the Acts of Paul Peter Philip Andreas Thomas * Epiphan haeres 61. which two last bookes the hereticks called Apostolici did vse very much and did take from thence their heresies The Reuelations of Peter Paul Philip Thomas Steuen the Reuelations Doctrines Manifestations Mysteries Traditions of Montanus Marcion Maniches Valentinian Ebion Apâ—lles and such like hereticks and so diuers haue added diuersely vnto the Word of God their owne words and traditions whereas the Lord saith u Deut. 4.2 Ye shall not adde vnto the Word which I commaund you x Reuel 22 1â— for if any man adds vnto these things God shall adde vn-him the plagues that are written in this booke Notwithstanding as the ancient hereticks haue delt impiously with the Scripture by their additions traditions as also by their substration and detraction so doe the moderne hereticks namely the Papists deale with the Scripture detracting from it and adding to it for as Saint y Hyeron apolog contra Ruff. c. 11. Istae machinae haereticorum i. magistrorem tuorum sunt vt conuicti de prefidia ad maledictase conferunt Ierome saith this is the practice of hereticks that when they are conuinced of trachery they betake themselues to railing so these wranglers perceiuing themselues conuinced by the Scripture doe as they of whom z Jrenae lib. 3. c. 2. Irenaeus speakes set vpon the Scripture it selfe taxing it of ambiguitie and as hauing no authoritie intending as Saint a August lib. 2. de nuptijs concupisc c. 33. Turrianus lib. 1. cont sadeel pag. 99. Ekcius in Enchir loco commun Pighius lib. 1. Eccles histor c. 2. Mortuum atramentum Euangelium nigrum theologia atrameniraria Res nauimis muta nasus cereus regula lesbia Delphicus gladius O Quantum nâ—bis profuit fabula ista de Christo Austin saith no other thing then to bring the authoritie of the Scripture to naught therefore they called the Scripture dead inke a certaine bare letter a dead letter that killeth the blacke Gospell and inkie Diuintie a dead and dumb thing an vncertaine mutable mute and dumbe Iudge a nose of waxe a leaden ruler Sphinxes riddle a sword in a mad-mans hand the apple of discord yea a Fable by Pope Leo the 10 O what aduantage hath this Fable of Christ brought vs being of no more credit and authoritie then the Fables of Aesop without the approbation of the Pope and of the Church And these reproches and blasphemies are not maintained by the vulgar â—ort onely but also yea especially by their Diuines Popes Bishops Cardinals for Cardinall Bellarmine and Cardinall du Perron haue written against the sufficiency and perfection of the Scripture the one spending a whole Chapter the other a small Treatise to proue the insufficiencie and imperfection thereof whereas it is the All sufficient word of God the true and perfect rule of our vnderstanding the pillar of our faith the firme and sure anker of our hope and saluation sufficient both for our saluation which some Papists doe confesse and for our instruction which they denie witnesse Bâ—â—â—â— who examining that glorious Martyr Master Hawkes Fâ—x pag.
as it is written r Rom. 3.4 Let God bee true but euery man a lyer We see therefore that the word father is taken ambiguously by the Author of the Pastorall Letter and that from this ambiguitie a thousand impertinent false blasphemous conclusions might be inferred Moreouer the proposition is false if it bee not limited for can we be God like Christ Can we be Prophets Priests and Kings of the Church as Christ is In a word can wee bee mediatour betweene God and man as Christ is what are not these things proper to Christ and vncommunicable to all creatures IIII. The resemblance likenes which we must haue with Christ is in the holinesse of his life in that which concernes his godlinesse towards god and his charitie towards men according to the Law Å¿ Ephes 4.24 Col. 3.10 The new man which is renewed in knowledge righteousnesse and true holinesse after the image of him that created him The argument then will be good in this sort if we say that euen as Christ hath been so conscientious so scrupulous and holy in his vocation that hee hath not taught any thing but that which he hath heard of God his Father so our Pastors and Doctors ought not to teach any thing but that which they haue heard of God their Father that is to say that which is contained in the holy Scriptures And againe as Christ although authorised in his doctrine by that heauenly voice t Matth. 17.5 Heare him submits his doctrine to the touch-stone of the Scriptures and exhorts the people to examine it by the Scripture saying u Iohn 5.39 Search the Scriptures they are they which testifie of me Our Teachers and Doctors which haue not such an authoritie and should resemble Christ in humilitie and reuerence towards the Scripture ought and must submit their doctrine to the like examination and exhort the people to search the Scriptures to see and examine if it be so And if the people ought not to heare any other doctrine then that of their Father contained in Scripture remembring that notable sentence of Saint Augustine x August contra lit Petilia lib. 3. c. 6. Si angelus de caelo vobis annunciauerit preteâ—quâ—â— quod in Sâ—xipturiâ— legalibus Euangelicis accepisti anathema sit If an Angell from heauen preach vnto you otherwise then that which you haue receiued in the Scriptures Legal or Euangelicall let him be accursed V. Let vs now retort and returne the argument against the Author of the same and say VVe may not speake of the Scripture otherwise then we haue heard of our Fathers we haue no other Father then God therefore we may not speake of the Scripture then as we haue heard it of God the Maior is his as we haue seene the Minor is his also For by this argument hee proues that children desirous to dwell in a cloyster ought not to obey their carnall parents which thwart their desires saying to the fathers Know yee not Pag. 20. that God forbids in Saint Matthew y Matth. 23 9. Nolite vobis vocare patrem super terram vnus enim pater est vester qui est in caelis Call no man your Father vpon the earth for one is your father which is in heauen The conclusion therefore is good according to his arguing and according to truth and therefore we wil heare none but God speaking to vs in the Scripture and will not heare the Fathers be they neuer so holy if they preach not to vs the word of God contained in the Scriptures VI. For so hath God expressely commanded vs in his word saying z Ezech. 20.18.19 Walke ye not in the statutes of your fathers neither obserue their iudgements nor defile your selues with their Idols I am the Lord your God walke in my Statutes and keepe my Iudgements and doe them Conformably to this an ancient Father saith a Hier. in Ier. cap. 7. nec parentum nec maiâ—rum error sequendus est sed authoritas scripturarum c. We must not follow the errors of our fathers nor of our ancestors but we must follow the authoritie of the Scriptures And another b Bernard ad Abbat epist 91. Auant and farre from me and you let them be which say we will not be better then our forefathers The former saith againe of himselfe c Hier. contra Iouini As often as I do not interpret the Scriptures but that I speake freely of mine owne sense and reason let who will reprehend and reproue me Saint Austin said as much of Saint Hierome of all Catholike authors and particularly of himselfe as we haue seene in the Preface he tells vs ouer and besides of himselfe d August de Trinit lib. 3. in proaem Doe not thou subiect and submit thy selfe to my letters as to the Canonicall Scripture Of Saint Cyprian e Idem contra Crescou lib. 2. cap. 32. I account not the letters of Cyprian as Canonicall but I examine them by the Canonicall Scripture That which in them is conformable to the authoritie of the holy Scripture I receiue it with his praise and commendation that which is not conformable to it I reiect it with his good liking Of S. Ambrose and of the rest of the Doctors that were before him f Idem Epi. 112 Doe not thinke that wee must follow the sense and opinion of any man as the truth of the Canonicall Scripture Of all them which haue written from the Apostles time to his time g Idem contra Faustum Mani lib. 11. c. 5. In the small bookes or short Treatises of them which are come since the Hearer or Reader hath his free iudgement to approoue that which is pleasing and good or to reprooue that which is vnpleasant and offensiue Cardinall Caietan the most learned of all the Cardinals and Bishops of his time hath the like speech in his preface on Genesis for hauing said h Caiet praefat in 5. lib. Mos That this authoritie is reserued only to the sole authors of the holy Scripture that we beleeue the thing to be so because they haue so written it layes downe this principle and maxime i Deus non alligauit expositionem scripturaruÌ„ sacrarum priscorum doctorum sensibus that God hath not tied the exposition of the holy Scripture to the sense of the ancient Doctors k Si quando occurrerit nouus sensus textui conformis quanquam à torrente doctorum alienus aequos se praebeant censores And therefore he intreates them which shall find in his Commentaries a new sense or meaning conformable and agreeable to the text to iudge iustly and vprightly although it bee against the torrent and streame of the Fathers l Andrad defens Synod Trident. lib. 2. Andradius maintaines the selfe same principle and improues the allegoricall expositions of the Fathers reprehends many expositions that they giue of the literall sense pronounces that they