The rule of faith & life . BEcause it is confessed of al , that gods worde must bee the rule and square of our faith and life , of our religion and conuersation : It is very meete , that first wee enquire , what is this word of God ? And wee affirme , What is gods word that that onelie which is contained in the Bookes of the old and new Testament , is the very true word of God . First , bicause we are so often & earnestly charged not to adde any thing to it , or to take any thing from it . Secondly , this is prooued by the practise of the godlie of all times . The Iewes most religiously kept the word written with great sinceritie , and made it the Touchstone to try their actions by , and by it , they reformed such things as were amisse , in religion especially . As in Iehosaphat , Ezechias , Iosias , and others it may appeare . Christ also and his Apostles confirmed that which they taught out of the Scriptures : yea they confirmed and expounded the Lawe Mat. 5. and preached no other gospell than that which before was promised by the Prophets . Rom. 1.2 . And accounted them accursed that shoulde preach any other . Gal. 1.6 , 7 , 8 , 9. Lastly , the Fathers of the purer times of the Church , did not only with open mouth submit their writings and doctrines to the iudgement of the Scriptures , but also they tried doubts , established all trueths , and confuted all heresies , onely by this word written .

BVt the Church of ROME not suffering herself to be hemmed in within so narow lists , Prou. 22.28 . hath remoued the ancient bounds which their fathers made , and faineth , that God ( who hath hitherto had but one voice ) now in our dayes shoulde speake with two tongues . What is gods word in the Ro. church . For they make Gods word to consist of two partes , namely , of the word written , which we cal the Scriptures , and vnwritten , which they call Traditions . Traditions . And the traditions ( say they ) were either deliuered by the Apostles themselues to some special men , and therfore are called Apostolike , or else are set downe by the Church , and for that cause called Traditions of the Church . Traditions equall with the word . Now traditions are made equall , and to be receiued with as great reuerence as the Scriptures , euen by the Councel of Trent , Ses. 4. decre . 1 Preferred before the word . & the most modest Papists But there are others , who in their excesse of impietie , preferre the tr●ditions before the word written , and make them of greater force than it , as Pighius in his Ecclesiasticall hierarchie , Eccl. Hierar . lib. 1. cap. 4. Thesi . 9. In his preface . & Wolfgangus Screckius . Nay , in that he wil by traditions haue all doctrines tried he manifestly subiecteth the pure written woorde of God , to the prophane deuises of man .

BVt to take away the proppes of this their ruinous building , let vs see what grounds or foundations ( for so Melchior Canus a learned Papist termeth them ) they lay , of this their doctrine .

Obiection Melchior Canus in his common places of Diuinitie , and Bellarmine in his controuersies , lib. 3. cap. 3 Bellar. lib. 4 〈◊〉 of Gods worde d● written , and others also , set this downe as a most nece●●●rie principle , That the Church is more ancient than the Scriptures . As in trueth the Church was more than two thousand yeres before there was any written word of God in bookes , and therefore Bellarmine inferreth , That the Scriptures are not simply necessary .

Answere . First , this ground doeth not vpholde that which is in controuersie among vs . For they shoulde prooue traditions to bee a part of Gods worde , so that without them Gods word could not bee counted perfect . And to proue that , they tel vs , that it was more than two thousand yeeres before the woord was written . Which maketh nothing for them , vnlesse they can shew vs , that this word which is now written , is not that same that before was deliuered by tradition vnto the fathers of that old world . For the question betweene vs and the Papists , is not of the maner of deliuering Gods word , whether it were deliuered by word or by writing : but of the matter , namely , whether Gods word be any thing else , than that is written in the old and new testament , which we deny , but they affirme it , because the word was so long time vnwritten , & yet the church was not then without the word . So that because the word was reuealed after an other manner , the Papists wil haue it another word . Whereas in trueth that same word that was from the beginning , Iohn 1.1 what word that is that is written . is that verie word of God , that was so long after the beginning written for the Iewes , and is now deliuered vnto vs . Wee must therefore take heede that they deceiue vs not by the double signification of the word Scripture , which sometime expresseth the manner of deliuering the word , namely , by writing , and so we confesse , the scripture was not so ancient as the church by mo than two thousand yeares , but sometime the word Scripture signifieth the word it selfe which is deliuered vnto vs , as it is commonly now taken , and in this place must so be vnderstoode . And so hath the word written beene from the beginning . That is to say , that the selfe same word , which God , by word of mouth ( as we say ) and by tradition did teach the patriarkes , hee afterwards did cause to be written , which word wee call the holy scriptures . And further also we must remember , that one manner of deliuering the word of God , Diuerse maners of deliuering the word at diuerse times . is fit for one time , and an other manner of deliuering it for an other time . As may appeare by that which hath beene said , how that God hath in his infinite wisedome seene it needefull , to deliuer it one way afore the Lawe , in an other sort vnder the Lawe , and the Gospell , although not in like measure in both these latter times . So that this argument cannot stand good : The scriptures haue not beene written in the first age amongst the patriarkes , therefore they are not necessary now amongst vs in these dayes , to whom God hath by them reuealed his word . Which argument is strongly confuted by Chrysostome that learned and ancient Father . In Matth. hom. 1. But to these men , who are ( as Tertullian calleth the Heretikes of his time ) lucifugae scripturarum , De resurrect. carnis . such as shunne the light of the scriptures , and flee from it , I may say as the same Tertullian speaketh in an other place , De prescript . Beleeue without the Scriptures , that yee may also beleeue against the Scriptures . Let them seeke the desert of their owne deuises , and follow the trod of their owne traditions , to finde out some couert for their superstitions , but let vs content our selues to dwell in the cities of the Lawe , the Prophets , the Gospel , and the Apostles which are the Scriptures , and not goe out of them , In Mich. li. 1 as Saint Ierome speaketh , For euery word of God is pure , Prou. 30.5 , 6 hee is a shield to those that trust in him . Put nothing to his word , lest he reprooue thee , and thou be found a liar .

The scripture a sure rule . ANd seeing that God by his prophet Dauid hath testified , Psal. 19.8 that the Lawe of the Lorde is perfect , and hath by the Prophet Esay sent vs to aske councel in doubtfull cases . Esay 8.20 To the Lawe and to the Testimony . Yea , and our Sauiour Christ , Luc. 16.17 when Diues mooueth Abraham to send some to his fiue brethren , to teach them , sendeth them to Moses and to the Prophets to learne of them , vers. 29 and telleth the Saduces , That they erre , Math. 22.29 because they knowe not the Scriptures . Lastly , seeing the Apostle S. Paul incourageth Timothie to keepe well that he had learned , because , saith hee , 2. Tim. 3.15 thou hast knowen the holy Scriptures of a childe , which are able to make thee wise vnto saluation . Wee therfore willingly confes & constantly beleeue , that we haue a most sure word of the prophets , 2. Pet. 1.19 to the which we do wel if we do take heede as vnto a light that shineth in a darke place , vntill the day dawne and the day star arise in our hearts . And therefore wee doe account this Worde written to bee the most certaine and infallible rule of our faith or conuersation .

BVt the Papists , who can get nothing but by the crooked measures of their traditions , to bring them into credit with men , do highly commend them , sometime comparing them to Theseus his thread , Screckius prefa● . whereby he was directed out of the laborinth , and vnto the Touch stone whereby all doctrine shoulde be tried , Ibidem . and make it as great a fault to breake traditions , Andrad . Orthod. explic. lib. 5 & lib. 3 as if Christ with his owne mouth had spoken them , yea , somtime greater , & so make them at the least equall to the written word , that is , to the vndoubted word of GOD . And on the other side do altogether deface and disgrace the Scriptures , calling them Inke-Diuines that sticke to them , Eckius de scripturis . and comparing them to a Leaden rule , Eccl. Hierar . so doeth Pighius , or a nose of waxe , Explic. dial . 4 as the Censure of Collen doth most prophanely : both the which blasphemous & godlesse reproches against the Scriptures , are defended by Andradius , Li. 2. orthod. Explication . as catholike and sound sayings , because hee thinketh ( as they doe ) that they may bee changed and drawen to any interpretation . Bellar. lib. 4 de verbo non scripto cap. 4 & 5 And therfore they teach that the verie Scriptures without traditions , are not altogether necessarie . And all this is to perswade the simple , that the Scriptures are not a certaine Iudge of faith or rule of life .

Argument The argument whereby they indeuour to seduce men and to drawe them to their opinion is this : Whatsoeuer rule of faith or life may be changed , and according to mens affections expounded , is vncertaine and deceitful : but the Scripture is such , therefore it is an vncertaine rule .

Answere Which I answer thus . First , the maior or former proposition , is not simply true , but with these additions : whatsoeuer may aptly , or without doing violence to the words , be so drawen vnto sundry opinions , is an vncertaine r●●● . And hereby will soone be gathered the falsenesse of the minor , which affirmeth the scripture to be such . For although out of one sentence of scripture a man may gather diuerse good lessons , and that with good fruit to others , and approbation of all men , so long as those interpretations are agreeable to the rule of faith : yet when any euill thing in faith or life is thereby maintained , without all doubt the words are then wrested , and it ceaseth to bee Gods word . Now this is not the fault of the word , but of mans corrupt affections which abuse the same . Rom. 7.12 . For the Lawe truely is holy , and the commandement is holy , iust , and good . And as Epiphanius saieth , Heres. 70 There is no discord in the Scripture , nor one sentence disagreeing from an other . And in an other place , Heres. 76 All things in the holy Scripture are cleane enough to them that with godly consideration will come vnto that diuine word , and haue not conceiued in themselues the worke of the Diuell , indeuoring to throw themselues into the pit of death . Euen as saint Paul saith , If our gospell be yet hid , 2. Cor. 4 , 3 , 4 it is hid in them that are lost , in whom the god of this world hath blinded their minds . And what is Gods word the worse , if the wicked will not know it , 2. Pet. 3.16 or the vnlearned or vnstable peruert it to their owne destruction ? I wil therefore conclude with that golden saying of Iustine the martyre . I would wish others to be of that mind , Iustin . Col. cum Tryphone Iud. that they would not swarue from our Sauiours wordes : For they can put religion into them that wander from the right way , and refresh with most sweete rest , them that are exercised therein .

Scripturs easie . WE also teach the scripturs to be easie , not bicause we thinke nothing to be hard in them , or that they are easy to euery one , but we affirme with Chrysostome , 2. Thess. 2 hom. 3. All that is necessary is easy in them . So that with a mind humbled , and crauing of God to be instructed , men study them . The simple may learn by them their duety towardes God and man , and how to behaue them selues in their particular dueties . And whereas by the Papistes own confession the x commandements are very easie , Bellarm. de verbo Dei lib. 3. cap. 2. no man can deny but that Gods threatnings against sin , & the promises of mercy , and many other things in this written word are as easie . Yea why were the prophets sent vnto all sorts of men , why do the apostles write vnto all , but because much , if not all that they do write or say , might be vnderstoode euen of the simple ?

ANd on the contrary , the church of Rome fearing least the light of the worde should discouer the darkenes of their blind deuotions , doe what they can to discourage the people from being exercised in the Scriptures , lest knowing the truth , they shuld detest their superstitions and idolatries , and for this cause they cry out with open mouth , that the scripture is too hard to bee vnderstoode , and too darke for ignorant men to meddle with the same . Wherby they haue brought many ignorant and lay men into that foolish and vnchristian conceit , that they thinke it a great deale more dangerous for them , euen for their soules health , to be occupied in reading or hearing some peece of holie Scripture , than the wanton and vnchaste Bookes of prophane men , which corrupt good manners , and breede noysome lustes that fight against the soule .

But because this is a great stumbling blocke in the way of the ignorant , it shall not be amisse somewhat particularly to examine the Arguments that are vsed to prooue the hardnesse of the scriptures . Argument The first argument of Bellarmines is this . Dauid prayeth thus , Giue me vnderstanding , and I wil search thy law . Open mine eies , Lib. 3. cap. 1. de verbi Dei interpr . and I will consider the woonderous things of thy lawe , shew the light of thy countenance vpon thy seruant , & teach me thy statutes : therefore the Scriptures are hard .

Answere . It is certaine that Dauids prayers were not to haue his naturall or outward man only instructed ( for who can imagine that the prophet Dauid , being so well acquainted in Gods booke , could not vnderstand Gods lawe ) but to haue his mind and inward man lightned and directed : and therefore this proueth not the sense of scripture to be hard : for the like prayers are to be vsed of them that thinke it to be most easie . Secondly , euen the lawe , which they confesse to be easie , hath not only the literall sense , but should also be a bridle vnto the affections and thoughts of men , Matth. 5 as most plainly appeareth in those Commentaries which our Sauiour Christ maketh vppon the sixt , seuenth , and fourth commandements . Rom. 7.14 In which respect also S. Paul doth call it Spirituall , although Bellarmine seeme to account the commandements to be but Natural . The Precepts ( saith he ) of the x. Commandements , seeing they are natural , may easily be vnderstood . Dauid therfore may there pray ( as all christians ought to doe ) that he may know by Gods word , not only how to rule his actions , but also his words & affections . This then doth not proue the scripturs to be hard concerning such good lessons as out of the literal sense may be learned , but he proueth that vnlesse God lighten vs , we cannot see the spirituall meaning , Psa. 119.27 . which he calleth , the maruellous things of the law . Arg. 2 His second argument proueth some parts of Scripture to be hard , which we denie not , and therefore deserueth no answere .

Arg. 3 Lib. 2. ca 47 Contra Celsum lib. 7 In Exod. hom. 12 His third argument is taken from the Fathers . Irene saith , in the scriptures I commit many things to God . Orig. saith , the scripture is darke in many places . And in another place , that we must pray night and day , that the lamb of the Tribe of Iuda will come , and that hee will vouchsafe to open the booke that is sealed . Answere That many things in the scripture are hard we neuer denied , as before I said , and that with Reading wee should ioyne Prayer , therefore Bellarmine when he took these weapons in hand , did but feare his owne shadow . That Basil and Gregory Nazianzene did seeke , not by their owne presumption , but by other mens writings that were before them , to attaine to the vnderstanding of this written word , Ruffinus doth well to commend them . But I am sure that Bellarmine himselfe will not thereof conclude , that they vnderstoode nothing of themselues or without teachers , or that all the scriptures are hard . He bringeth in Chrysostome saying , that the deepe things therein cannot be attained vnto without great labour , and that Christ would haue the Iewes not to reade onely , but to search them also . If of this hee conclude therfore , al the scriptures are hard , his argument is to be denied , for that it hath no trueth in it : if hee say therefore , many things are hard , we say so with him . Argument Hee alleageth saint Ambrose also , who saith , The holy scripture is a sea . Answere Saint Ambrose doth not in that place call it a Sea , because it is so deepe that the bottome can not be found , but because it is so plentifull that it yeeldeth abundance to all , as appeareth , not only by the sentence next after that alleadged by Bellarmine , but also by that conclusion that he gathereth a litle after , saying : Therefore the holy Scripture hath diuers riuers , Thou hast to drinke the first time , the second time , and the last time . Therfore , although saint Ambrose say , that the scripture hath in it depths , yet doth he not say it is all darke . Argument But ( saith he ) Hierome in his epistle to Paulinus writeth , that without a teacher the scriptures can not be learned , and briefly going through euery booke by name , hee sheweth , that in them are many and great difficulties , or rather mysteries , for he findeth in them sundry allegories . Answere Yet all is not hard , as before hath often bin answered . And S. Ierome in that place as soone as hee hath made an end of reckoning vp of those books , and shewing the mysteries that are therein , he sheweth the cause why he did so : I would not ( saith he ) haue thee to be offended with the simplicitie and basenes of wordes in the Scriptures . Argument As for the other obiection out of Hierome , is , that Hierome was studious in the scriptures from his youth , and also went to Alexandria to conferre with Dydimus of all that he did doubt of in the scriptures . The simple may see , this maketh not against vs : Hierome studied them hard , therefore all the scriptures are hard : Or , he conferred with Dydimus of that he doubted , therefore all are hard . Obiection The last obiection out of Hierome is , That the whole Epistle to the Romanes is wrapped into great obscurities . Answere , This toucheth but onely that epistle , and therefore is no argument against all the scripture . And in that , seeing there be many things both concerning faith and manners very plaine , saint Hierome either speaketh hyperbolically as many times the fathers do , or else by these obscurities he meaneth such mysteries as may be gathered out of the scriptures , but not such doctrines as we must learne out of the same . And who knoweth not that the fathers do many times so are higher , and find out greater mysteries , than the text will well affoord . Obiection Out of Augustine he hath foure testimonies . The first saith , that such as rashly reade , are many times troubled , because that some things that are obscurely spoken do greatly blinde them . Answere . Which maketh not against vs , that neither like of rash reading , neither say that all is easie . His second testimony is that exclamation that saint Augustine maketh , Confess . lib. 12. cap. 14 hauing entred into a deepe meditation what may be signified by these words heauen and earth in the beginning of Genesis , as appeereth by the chapter going before , and also by sundry of the chapters following , & therefore this his admiration , O the wonderfull depth of thy words ! &c. doth not proue all the scripture to be hard . Nay seeing that the story of the creation may there bee plainely vnderstood , it must needes follow , that his meaning was not to say that Gods word is hard , but rather , that men may in the same consider of deepe matters , as I answered to the last place out of S. Hierome . Obiection The third and fourth places out of saint Augustine are these : There is so great depth of christian learning , that I might therein profit daily , if from my childhoode vnto my olde age , with much time , earnest indeuour , and a sharper wit , I could study it only . And lastly , In the holy Scriptures I know ( saith Augustine ) not so much by farre as I am ignorant of . Answere Both which places do prooue nothing else than , as I said before of Ambrose , that the scriptures are plentifull . So that he saith heere nothing else than in another place of that third epistle , out of the which the former of these two places is taken , The maner ( saith he ) of speaking vsed in the Scriptures al may come to , but very few can passe through , and so afterwardes sheweth howe sundry good things all may receiue by them . Lastly , the two testimonies , out of the Author of the vnperfect worke vpon Mathew , Hom. 44 and that out of Gregory vppon Ezech. Hom. 6. which giue two reasons why the scriptures are obscure , a●● also like the rest , nothing against vs . For the author of that worke vpon Mathew doth plainly shew in the same homily , that he meaneth , the scripturs to be obscure to them that will not reade them , these are the words : Therefore the trueth is not hid in the Scriptures , but it is darke , not so that they who seek it may not find it , but so as they can not find it that wil not seek it . And the same also appeares by the words of the place alleaged out of Gregory by Belarmine . For one reason of the obscuritie is , saith he , that he may get that by labour , which by idlenes he can not . And then also because the knowledge of the scriptures is not gotten but by labour and paines taking , they are not so lightly esteemed .