will is to bee celebrated both heree in the euerlasting life Therfore it is godlinesse diligently to collect with thankful minde to coÌ„sider all the giftes all the riches wherewith the Church is adorned enriched Shee hath the soÌ„ne of God for her head spouse and sauiour vnto whom she is maried in faith shee hath the ioyfull newes of the Gospel she hath the holy Ghost for her gouernour shee hath the ministerie prolonged by the Fathers the Prophetes Christ the Apostles which haue most plentifully bestowed vpon her as vpon a riche treasure house as saith Irenaeus all things apperteyning to trueth that euerie one which will may drawe forth of her the drinke of life shee hath Pastours authoritie to call Ministers for the setting forth and conseruing of the gospel of whom it is writteÌ„ How beautiful are the feete of theÌ„ which bring good tidings of peace bring good tidings of good things Shee hath excellent gifts vnderstanding the inerpretation of doctrine giuen by diuine inspiration shee hath also the administration of Sacramentes a certaine iurisdiction of her own lawes of her owne The holy Scripture adorning her with marueilous prayses calleth her thoroughly â—re The paradise of the great workeâ—n The citie of the holy king cleare as â—e dawning of the daye bright as the â—orning beautifull as the Moone elect the SuÌ„ne who smelleth of ointments â—tandeth at the right hande of the king â—cked with imbrodered gardes of diuers â—â—lours who hath no obscure thing and 〈◊〉 through Christ altogither most white Therefore because the sweete name of the Church is ful of worthinesse reâ—erence herevpon it coÌ„meth to passe that â—anie eloquent learned men doe with â—ately plentiful gorgious speache exâ—ll amplifie exaggerate the maiestie â—reheminence authoritie dignitie therâ—f so that they doe affirme that she hath â—orce and power aboue the written word â—f God thinke that Christians ought â—o giue place to her in all thinges For â—herevpon the aduersaries of the trueth gather that the Church is more ancient than the Scripture that the Scripture hath her authoritie from the Church that the Church of the Fathers continued 2449. yeares before anie thing was written touching religion Also that the Church of the new Testament was gathered togither many yeres with the liuely voyce of the Gospell before any thing was written by the Apostles And because the Church receiued the Scripture allowed it by her owne iudgement that the authoritie of the Church which receiued and allowed is greater than the authoritie of the Scriptures which were receiued and allowed And therefore that the authoritie of the Church is not only not inferiour not only equall but rather superiour and better knowen than the authoritie of the scripture For the Church hath approued the chiefest scriptures to be Canonical whiche approbation they neither had of theÌ„selues nor of their authours Otherwise what cause is there why wee should receiue the Gospell of S. Marke whiche sawe not Christ and yet not receiue the Gospell of Nicodemus which nowe also is extant who notwithstanding both saw Christ and was his schollar Moreouer why is the Gospell of Luke the disciple admitted the gospel of Bartholomewe the Apostle reiected Truelie they haue â—r authoritie not from the authours â—n whome they come but from the â—â—urch No holy Scripture doth shewe 〈◊〉 the rest of the Scriptures which we â—e are canonical and worthie credite 〈◊〉 coÌ„sent of the Church hath made them â—benticall So that Augustine saieth â—ll I would not beleeue the Gospell â—re it not that the authoritie of the â—tholicall Church doeth moue mee â—o And especially because there were â—e in times past which both reiected â—o written gospels the Euangelistes â—o which wrote them sticking forsooth â—ought false religion to Christ only who â—ither wrote him self neither commanâ—â—d to be written but to be preached and â—â—lled his doctrine not scripture that is 〈◊〉 say writing but the Gospell that is to â—y ioyfull newes But if wee giue place â—rein to the Church as by right wee â—â—ght al to giue place vnto her why then â—ould we not also giue place vnto her in â—e matter of the holy Sacramentes in â—â—her pointes That the Apostles did â—rite certaine things not that their wriâ—â—ngs shold rule our faith religion but â—at their writings should rather serue our faith and religion And that it is not to be thought that the Apostles were able to comprehend in their Epistles al the preceptes and mysteries of our faith and of christian doctrine that Christ and his Apostles in so many yeres preached much more than could be coÌ„prehended within the narow roome of the bokes of the new testament And that therefore so short an abridgemeÌ„t of the gospell was put in writing that the greatest part thereof as a rich treasure might be left to the traditions fastened in the inward bowels of the church That therefore many things are to be beleeued which are not written that the constant sentence of the church ought to be accepted as the gospel that therefore in matter of doubt in anie raised coÌ„trouersie the authoritie of the traditioÌ„ of the church is more effectuall to cause credit to be giuen to proue certainly then the scriptures because the tradition is more euident and plaine altogether vnflexible when as contrarilie the Scriptures be oftentimes very obscure and do suffer them selues to be wrested applied to a diuers meaning yea to that meaning which any shall presume with him selfe â—efore hand easily to be shifted of with 〈◊〉 craftie exposition And that therefore the common sentence of the tradition of the church is the certaine and inflexible â—â—le of the Scriptures And to be briefe â—hat the exactest squier paterne rule of â—â—ith is not the scripture but the iudgement of the Church That the saying of Christe is If hee will not heare the church let him be to thee as an heatheÌ„ man a Publicane That the church is the piller ground of trueth and that â—he can not erre because Christ promised to her the holy Ghost which shoulde leade her into al truth S. Paul exhorteth vs saying Brethren stand fast holde the ordinances which yee haue bene taught c. To be brief they go about to proue by the testimonie of the Prophete Hieremie that this is the propertie of the doctrine of the newe testameÌ„t which first was published by Christ and afterward by the instruction of the holy ghost was preached by the Apostles spread abroad throughout the whole world wherby God would haue it to be knowen froÌ„ the doctrine of the olde testament that it should neither bee ingraued in tables of stone nor written with inke and paper That the Apostles were commaÌ„ded by Christ to preach not to write Finally they dispute much of the briefnesse insufficiencie flexiblenesse ambiguitie and
the inspiration of the holie ghost set them in order What say you to 〈◊〉 moreouer that Iudas in his Epiâ—… alledgeth certaine things forth of the â—…ke of Enoch Neither is there anie â—…e why ye should say vnto me that that â—…e is apochyphal PeradueÌ„ture that 〈◊〉 was apochyphal which was caried â—…ut after that age wherein the Apoâ—…s liued but those things which Iudas alledged were firme certaine But be â—…or I wil not contend that the word of 〈◊〉 was not written before Moses but 〈◊〉 only vttered by the mouth and as it â—…re deliuered froÌ„ hand to hand What â—…keth this to the matter w we haue in â—…d For the same word wheÌ„ afterward 〈◊〉 was put in writing must needes be so â—…erued and restrained that nothing â—…ght be altered therin by meÌ„ The word 〈◊〉 God is inuiolable cleane without corâ—…tion whether it be deliuered by voice â—…y writing neither can it sound coÌ„traâ—… things I confesse that the vnwritten â—…de was more ancient theÌ„ that which â—…r was put in writing But I acknowâ—…ge onely betweene these two the diffeâ—…ce of time not of efficacy or authoriâ—… But in that the church is gathered by the worde of God it must needes folow that the Church is later then the woorde of God and inferiour to it Wherefore it is most euident that the Church taketh her excellencie and dignitie from the worde of God. The third Chapter That the authoritie of Scripture is greatest because it containeth the worde of God which in the beginning was deliuered to the Church by liuely voyce THe authoritie of holie Scripture is farre greatest because it containeth the worde of God him self and tooke her beginning of the holy Ghost For the doctrine conteined in holie Scripture was not vttered enlarged and plainelie set foorth by Philosophers which liued in Grece or Italie but published by God him selfe and reuealed from heauen to certaine chosen men The heauenly Father did declare it with his owne voyce 〈◊〉 the Patriarchs and Prophets The â—â—erlasting in heauen and in the verie â—ome of his father I meane the onely â—â—gotten sonne of God our Lord and saâ—â—ur Iesus Christ comming downe to 〈◊〉 shewed it The holie Ghost in al ages â—â—spired certaine excellent men who deâ—ered the worde vncorruptly Knowe â—s sayth Peter that no prophesie in tâ—e Scripture is of anie priuate interâ—â—etation For the prophecie came not â—olde time by the will of man but â—â—ly men of God spake as they were â—oued by the holy Ghost Wherefore â—ul defineth this doctrine The wiseâ—â—me not of this world neither of the â—â—nces of this worlde which come to â—ught but the wisedome of God in a â—ysterie euen the hid wisedome which â—od had ordeined before the worlde â—â—ich God hath reuealed by his spiâ—e Therefore all most excellent points â—e to be attributed to the Scripture the â—cles and diuine sayings whereof are â—h in diuinitie as are in euerie science 〈◊〉 principles of the same which must â—edes be supposed and graunted Moreouer vntill Christ came into the worlde the Scripture was conteined in the lawe and prophesies So do wee see that Moses and the Prophets are cited by Christ and the Apostles as approued witnesses whose writings were receiued amongst the people of God without controuersie none otherwise then publike registers The Apostles did first witnesse with liuely voice that which was giuen them in commaundemeÌ„t But after that the doctrine of Christ was spread wide and broade and confirmed with innumerable miracles and wonders and after that the Church was established which tooke her beginning of the preaching of the worde by fayth but yet so that the worde went before when as many false Apostles rose vp who vnder the pretence of reuelations and traditions of the Apostles brought monstrous toyes into the Churche and corrupted the purenesse of God his worde it seemed good to the holy ghost that the summe of the Apostles preaching shoulde bee sette foorth in writing that it might bee left perfect for â—â—em which should come after Whereâ—â—â—e by the instinct of the holie Ghost â—wo of the Apostles wrote as witnesses of thinges which they had seene and two of the Disciples and Apostoâ—â—e men wrote also as witnesses of â—â—ose thinges which they had hearde 〈◊〉 the Apostles whome other doe affirme to haue seene also the thinges that they wrote Those writings make the foure Gospels touching the which â—renaeus debateth manie thinges in the â—leuenth Chapter of his thirde Booke agaynst Heresies where hee shewâ—th that there must bee foure Gospels â—nely not because the Church hath receiâ—ed foure onely but because God hath so appointed Touching the Gospel of Matâ—hewe Saint Hierome writeth this Historie Pantaenus when hee was sent by Demetrius Bishop of Alexandria into India founde that Barâ—holomew did preach there the comming of Christ according to the Gosâ—el of Matthew the which being also written in Hebrue he brought from thence with him to Alexandria Herevnto agree those things which Nicephorus sheweth in the 32. chapter of his 4. booke The same Nicephorus reporteth in the 36. Chapter of his 7. booke that the Gospel of Matthew was founde in Barnabas his tombe written with Barnabas his owne handes Whereby may be gathered how greatly Apostolik men did esteeme this Gospel Eusebius forth of Clement doth report that Peter the Apostle did approue and confirme by his own iudgement the Gospel of Mark and did ordeine that it should be reade in the Churches Nicephorus sayth that Peter indited the Gospel of Marke and decreed that it shoulde from thenceforth be read in the Congregations Irenaeus sayeth Marke the Disciple and interpreter of Peter hath deliuered vnto vs those precepts which were preached by Peter The same Irenaeus writeth of Luke thus The Apostles deliuered to al men simplie and enuying no man those thinges which they themselues had learned of the Lorde And therefore â—â—ke also enuying no man deliuered to vs in like maner those thinges which he had learned of theÌ„ Furthermore Iohn perused ouer the writings oâ—â—he three Euangelists and witnessed tâ—â—t they were true Finally he finished 〈◊〉 writing of the Gospel Therefore he â—cludeth the Historie written by him â—â—is And manie other things truely did Iesus before the eyes of his disciâ—lâ—s which are not written in this â—â—ke These are written that ye might â—â—â—eeue that Iesus is Christ the sonne 〈◊〉 God and that in beleuing ye might â—e life thorowe his name Vnder â—â—th wordes he comprehendeth not onâ—â—is owne Gospel but also the Gospels 〈◊〉 â—he rest of the Euangelistes as also 〈◊〉 olde writers haue vnderstoode this â—ce And then trulie was the truth of 〈◊〉 Gospel acknowledged and receiued â—â—en as yet there remained aliue which 〈◊〉 both heard and seene the Lorde 〈◊〉 selfe in his mortall fleshe or had â—rde the chosen Apostles and Disciâ—â—â—s which were familiar and conâ—sant with him And because also
counterfeite Epistles as though they had come from Paul and from the other Apostles were obtruded vnto the Churches Paul did note his owne naturall Epistles with a peculiar signe of his owne hande least false Epistles should be put in the place of those which were true For this cause read we in the ende of the second Epistle to the Thessalonians The salutation of me Paul with mine owne hand which is the token in euery Epistle So I write The grace of our Lord Iesus Christ be with you all Amen What say you to this moreouer that Tertullian reporteth that the authentike and originall Epistles of the Apostles that is to say their owne hand writings were kept euen in his time in those Churches to whome they were written And the Epistles of Paul are approued by the expressed testimonie of Peter And Iohn concludeth his Epistle thus These things haue I written vnto you that beleeue on the name of the Sonne of GOD that you may knowe that you haue eternall life and that you may beleeue 〈◊〉 the name of the Sonne of God. â—â—d hee finisheth the Reuelation with â—â—is most weightie calling to witnesse â—â—estifie vnto euerie man that heareth tâ—e woordes of the prophecie of this â—â—oke if anie man shall adde vnto â—â—ese sayings God shall adde vnto him â—â—e plagues that are written in this booke And if anie man shall take away from the wordes of the booke of this prophesie God shall take awaye â—is part out of the booke of life and â—ut of the holie Citie and from the â—hings which are writteÌ„ in this booke Therefore that is the Gospel of the Caâ—â—olike Church whiche being put in â—riting God hath sealed for his worde And this is the cause that the Churches â—f all ages haue taken the bookes of the â—ewe Testament for authentike which â—n these dayes we do with reuerence acâ—nowledge for authentike and which we doe most constantly affirme ought to he beleeued There is a most euident testimonie touching this matter in Irenaeus The Church sayth he learned the true and liuely faith of the Apostles and distributed it to her children For the Lorde of all gaue the power of the Gospel to his Apostles through whom we haue also knowne the trueth that is to say the doctrine of the soÌ„ne of God vnto whom also the Lord said He that heareth you heareth me he that despiseth you despiseth me he that despiseth me c. For we haue not knowne the setting in order of our saluation by any other then by them by whom the Gospel came to vs which then they did preach and afterwarde by the will of God deliuered vnto vs in the Scriptures to be the foundation and piller of our fayth Thou hearest by the testimonie of this most ancient and holy Bishop that the Apostles did afterward by the will of God deliuer vnto vs in writing the same Gospell which first they published with liuely voyce that this written Gospell might be the foundation and piller of our fayth And although hee doeth vrge this poynt That all Churches taught and instructed by the Apostles shoulde keepe the vnitie of 〈◊〉 founded in the Scriptures yet doth â—â—twithstanding maintaine this also â—â—at the Scripture is the schole of perâ— and absolute wisedome Moreouer although all thinges that â—â—ist did be not written nor all the serâ—â—s which he made bee not set downe writing worde for word least the numâ—â—â— of bookes should be infinite yet hath 〈◊〉 holy Ghost chosen forth those things â—e written which might suffise for the â—â—â—â—ruction and confirmation of the faith â—he elect as Augustine plainelie teaâ—â—th forth of the word of Iohn the Eâ—â—â—gelist For whereas the Lord Iesus â—eth he did manie things all are not â—â—itten as euen the selfe same holy Eâ—â—ngelist him selfe witnesseth That the â—â—rde Christ both did and spake maâ—e things which are not written But â—â—ose things were chosen foorth and â—ritten which did seeme to be sufficiâ—â—t for the faith of the faithful Thereâ—â—re euen by the witnesse and consent of â—ugustine those things are plentifullie â—ritten which the holy Ghost iudged to 〈◊〉 inough for the obteyning of the true knowledge of Christe and of the blessed life Cyrillus in his 12. booke vpon Iohn doeth agree to Augustine All thinges saith he which the Lorde did are notwritten but the writers thought those thinges which are written sufficient aswell for manners as for doctrine that we shining in right faith good workes may come to the kingdome of heauen through Iesus Christ Thus much hath he Neither doth it followe herevpon that those thinges which were not written were vaine and to no purpose They were then verie profitable for the confirming and erecting of the Church of Christe Yet notwithstanding the whole Gospel was moste faithfully drawen into that summe which might fully suffise them that should come after The iiii Chapter The place of Ieremie his 31. Chapter is discussed also it is shewed that the Apostles wrote the Gospel by the will of God. â—Ntichrist his garde setteth vpon vs 〈◊〉 in this place wresteth a dart forth 〈◊〉 Ieremie which wee must needes â—e howe weake it is to proue that â—â—â—ch they goe about Truely they abuse â—oo shamefully the holie oracles of â—â—d who by wresting these woordes of 〈◊〉 Prophete vnto a cleane contrarie â—ishe and absurde sense goe about to â—â—â—re the eyes of the simple and to diâ—ishe the maiestie of the Scripture â—â—d as they which in scholes geue them â—â—â—ues to shew their fine witts and which â—â—ercise themselues in eloquence do fight â—â—ainst elequence with the weapons of â—â—oquence euen so doe these by the counâ—â—naunce of Scripture endeuour to oâ—â—rthrowe the authoritie of Scripture â—ut they are cloudes easie to be scatteâ—â—d with a verie smal blast of an answere â—ieremie doeth prophesie that an other â—ouenaunt must bee made in the name â—f God but not so as it was made in time â—ast with the fathers And amongst other â—hinges he saith vnder the person of God â— will plante my lawe in the inwarde partes of them and write it in their heartes and will bee their God and they shal be my people And froÌ„ thence foorth shall no man teache his neighbour or his brother and saye Knowe the Lord but they shall all knowe me from the lowest to the highest saieth the Lorde for I will forgiue their misdeedes and wil neuer remember their sinnes anie more Vnto this prophesie do they ioyne the place of Paul in the second to the Corinthians and third chapter Ye are our Epistle written in our heartes vnderstoode and read of all men For as much as ye are manifestly declared that yee are the Epistle of Christe ministred by vs written not with ynke but with the Spirit of the liuing God not in stonie tables but in fleshlie tables of the heart They would proue forth of these places that the
reproue to witnesse and to set forth the holy Scriptures plainely yet doth she not require to be beleued but because she speaketh the words of god And the church hath iiii goodly offices about the Scriptures First shee keepeth safe the bookes of holy Scripture as a witnesse Secondly she preacheth and publisheth them Thirdly she discerneth them from counterfeites Fourthly shee interpreteth them And these functions proue not that the Church hath authoritie ouer the Scripture as many foolishly suppose For whereas the Church keepeth the scripture safe as a witnesse it cannot bee inferred thereby that it is lawfull for the Church to peruert or change anie thing in the holye Scriptures For so should she weaken the force of her testimonie and shew her selfe to be an vntrustie witnesse And this would be a corrupting and not witnesse bearing For the pure and simple fourme of the commandement sayth Ambrose is denounced by earnest testimonies to be kept A witnesse for the most part when as he addeth any thing of his owne deuising to the orderly report of things done staineth the whole credite of his testimonie by the lying report of the part Nothing must therefore be added although it bee neuer so good It is a common vse to committe publike and priuate euidences to recorders whome commonly men call Notaries to keepe and conserue with all diligence and yet no wise man will say that they may lawfully chaunge any thing that is conteined in them And it is not to be beleeued that the authoritie of the sayd Notaries is of greater strength than was their willes which requested that those things might be so recorded Neither is it any matter that the Churche receiued the worde of God deliuered by liuely voyce before it was committed to writing In deede the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say vnwritten in time is before the woorde which afterwarde was written yet both were bestowed vpon the Church being of one authoritie and of like efficacie For the Scripture sayeth of the woorde written They haue Moses and the Prophets let them heare them And as it was then the duetie of the Churche to heare GOD speaking in the writinges of Moses and the Prophetes so is it nowe the duetie of the Church to heare Christ with all reuerence speaking in the writings of the Euangelists and Apostles to imbrace the instructioÌ„ of the spirite Although the honour of the Church be great that shee is chosen of God to be as it were the keeper and defender of this most excellent and worthie treasure yet maye the Churche by no meanes either wreith or change or corrupt those writings but ought as a faithfull keeper with chiefe care and prouision to keepe the bookes of holy scripture vncorrupted for them which shall come after The xiiij Chapter That the Church publisheth the worde of God. WE said that the second dutie of the Church about the Scripture is to publish and preach the wordes committed to her by god Wherein the Church is like to a crier who although he doe proclaime the Edictes and commandements of Princes Magistrates yet is he not aboue them or of equall authoritie with them but all his indeuour is to pronounce all things faithfully as he hath receiued them from the Princes and the Magistrates and if he doe otherwise he may worthily bee holden for a traitour Well sayeth Chrysostome For as the crier proclaimeth to all that are present in the stage so do we saith the Apostle proclaime publikely with this condition that we adde nothing but that we proclaime those thinges onely which we haue heard For this â—s the vertue of a crier to publish those â—hings truly which are committed to him not to adde any thing or to change or to take away Tertullian agreeth with Chrysostome saying We may not follow our owne appetite in deuising any thing of our selues neiâ—her may we choose any thing which â—ny other hath deuised wee haue the Apostles of the Lord for our authors who chose not any thing of their own â—udgement which they might bring 〈◊〉 but faythfully assigned to nations â—he doctrine receiued of Christ Therefore though an Angell from heauen preach otherwise we may call him accursed Let vs therefore auoyde them which intrude mens deuises and traditions as necessarie to bee obserued and beleeued let vs heare with all attentiuenesse the sincere preaching of the Gospel in the Church and reuerence it The .xv. Chapter That the Church discerneth the bookes of holy Scripture from Aprocryphal and counterfeit THirdly forsomuch as the Church is indued with the spirite of God we doe confesse that it is her function to discerne the sincere and true bookes of holy Scripture from the counterfeit and Apocryphal So hath the Church disallowed and reiected the Gospell of Thomas of Bartholomewe of Thaddee of the Nazarites of Nicodemus as also the actes of Peter the diuers reuelations of the Apostles the Booke of the Pastour and such like Contrarily shee hath allowed and receiued the foure Gospels which wee haue and the writings of the Apostles which in these dayes we reade in our Churches And although the conseruation of the assured bookes of the Prophetes and Apostles as of a certaine diuine Treasure be the singular worke and benefite of GOD notwithstanding both the diligence and authoritie of the church is to be acknowledged herein which hath partly giuen foorth her Testimoniall of the assured writinges and hath partly by her spirituall iudgement refused the writinges which are vnworthie and which agree not with the rest of the writinges of the Prophetes and Apostles Which was so much the more easie because as saith Augustine they wrote in suche a time wherein they were thought worthie to bee allowed not onely of the Churche of Christ but also euen of the Apostles who then remayned aliue But to discerne Bookes is not to bee of greater authoritie than are the sayde Bookes as some foolishly dreame For when as the King his letters be brought some gouernours of Cities and presidentes of Prouinces are able by vse and ciuill skill sufficientlie to iudge whether they be true letters or forged which are deliuered them in the Kinges name and yet may they not at their owne pleasure either change or wrest them when they shall perceiue that they are not couÌ„terfeited or feigned And wee may not otherwise esteeme of the Church Who although she haue giuen foorth her faythfull testimonie to the bookes of holy Scripture and not to the workes of other who peraduenture did not onely digresse from the truth of the historie but also reported many things which are cleane contrarie to the olde testament and to the other Euangelists yet may shee not otherwise vnderstande or ordaine any thing then God hath defined and taught in these bookes of holie Scripture But if they which being lighted by the holy Ghost acknowledged the holy Scriptures to be the words of God
〈◊〉 〈◊〉 is of the same nature as is Instruction whereof 1. Cor. 10. All these things saith Paule hapned vnto them for ensample but they are written for our admonition This doeth perteine to the instruction and amendment of life the which the examples applied by the Apostle and all the course of his speache doeth witnesse For hee sayth that the Fathers which came forth of Egypt were baptized and that they were refreshed with the spirituall meate and drinke as well as wee notwithstanding when they did not keepe them selues from sinnes that they were grieuously punished through God his iustice and vtterly destroyed by death Therefore doeth the Apostle admonishe all Christians by their examples that although they bee baptized and fedde with the spirituall foode of the bodie and bloud of Christ yet may they not esteeme that sufficient to saluation but desire moreouer to liue godly and innocently whiche except they doe that they shall perishe by the example of the old Fathers 4. Correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whereby men are reprooued corrected and reformed if anie negligence or faults appeare in their liues maners â—â—erefore by it are men reproued for deâ—â—â—ing the doctrine of religion for hypoâ—â—â—e pride ambition couetousnesse 〈◊〉 such like And by it is also shewed â—e they which haue offended both â—â—ght and may be amended Consolaâ—â—â—n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whereby their â—ndes are comforted and confirmed â—â—ich either through errour in doctrine through faulte in actions or through â—ne inconuenience either spirituall or â—porall were discomforted and discouâ—â—ged To be briefe doctrine and reâ—â—oofe are occupied in expounding docuâ—entes instruction admonition and corâ—â—ction treate of life and manners vnto â—ose two are referred the chiefe pointes 〈◊〉 fayth and vnto the other two the â—eties of charitie as vnto consolation â—e pertaine properly those things wherâ—y hope is stirred vp The first two conâ—â—ine speculation instruct the inwarde â—an the other two containe action and â—mploy all their labour in instructing the â—utwarde man The two first discerne â—rue doctrine from false when as the one â—onfirmeth the trueth stoutely the other confuteth falshood pithily The two other discerne godly and honest deedes from wicked and dishonest deedes for the one teacheth and persuadeth honest deedes the other sharpely reproueth dishonest deedes and doth labour and indeuour to amende them And these pointes haue I written foorth of the most learned Hyperius touching al the which since the most plentiful fountaine of the scriptures doth yeelde aboundantly most wholesome and sweete preceptes doeth it not largely minister that whereby the whole man as wel the inward as the outwarde may be rightly instructed in faith charitie hope So that Paule did wholesomely admonishe Timothie to take heede to himselfe and vnto doctrine for in doing this he shall both saue himself them that heare him Therefore the Authours lastly cited and Augustine also do teache right wel that those thinges are written by the Euangelistes Apostles which they iudged to be sufficient for the saluation of the beleeuers as well for manners as for doctrine that they shining in right 〈◊〉 in wordes and vertue might come â—e kingdom of heaueÌ„ through Christ 〈◊〉 whome Chrysostome agreeth disâ—ing of the worthinesse of the Scripâ—es Whatsoeuer saith he is requiâ— for saluation the same is fully conâ—ned in the scriptures Also The Gosâ—â— containeth all things both things â—esent and thinges to come honour â—â—dlinesse faith comprehendeth 〈◊〉 things together vnder the name of â—â—dlinesse Athanasius also accordeth â—rein contra gentes The holy scripâ—â—res saith he geuen from God by in â—iration are sufficient for all instructiâ—n of truth I omit many testimonies â—hich I could alledge here foorth of the â—oly fathers which geue in plaine witâ—es of the perfectioÌ„ fulnes sufficiency â—f the Scripture I doe therefore conâ—lude that all things which concerne the perfection of the man of God are plentiâ—ully contained in the Scripture So that Paule did moste wisely admonishe the Euangelicall pastour that it behoued him to bee wise foorth of the written woorde of GOD onelie wherein are perfectly sette foorth whatsoeuer to pertaine as well to the knowledge establishing of true doctrines and to the ouerthrowing of false doctrines as also to the correcting of euill manners and instructing of good manners Therefore do the aduersaries wrongfully complaine of the straitnesse and imperfection of the Scripture and they doe also vainly contende that all thinges which concerne faith are not contained in the bookes of holie Scripture As by these thinges which followe more plainely shall appeare The vi Chapter That the Scripture was geuen by inspiration to correct euill manners and to confute heresies That foorth of it onelie controuersies must be iudged And that it is neither darke nor doubtful BAsill Archbishoppe of Caesaria in Cappadocia in the beginning of his Homilie vppon the first Psalme sayâ—â—â— All the Scripture being geuen 〈◊〉 God by inspiration and proâ—â—ble is constantly receiued as it is â—â—ten by the holie Ghost for this â—â—ose onelie that euerie one might â—ose foorth of it as foorth of a cerâ—â—e common shoppe for the curing â—oules a medicine healthful and fitt â—his disease Well and wisely said Baâ— forsomuch as all thinges which perâ—â—e to the instruction of true godlinesse 〈◊〉 the framing of our life are fully comâ—â—hended and set forth in the Scripture doeth appeare by those things which â— haue alreadie spoken Scripture is â—e to make the man of God wise vnto â—â—uation through faith which is in â—â—rist Iesus which was therefore giuen 〈◊〉 inspiration of God that foorth of it a and onelie foorth it true doctrine â—â—ght be confirmed and false doctrine â—nfuted and good manners might bee â—ught and euill manners reformed â—s Chrysostome teacheth most finely 〈◊〉 his first Homilie vppon Matthewe It â—ad bene meet saith he that we should â—ot neede the helpe of writinges but that wee shoulde leade so pure a life in all thinges that wee mighte vse the grace of the spirit in steed of bookes But because wee haue put this grace from vs let vs at the leaste sette our mindes on the seconde remedie Euen so God spake to the Patriarches not by writinges but by himselfe because he founde their heartes naked But after that all the people of the Iewes were fallen into the sinke of sinnes then were writinges necessarily geuen and the tables and that admonition which is geuen by them And wee doe vnderstande playnely that this did not onely happen to the holie men of the olde Testament but also of the newe For neither did Christe deliuer anie thing in writing to his Apostles but promised to geue theÌ„ the grace of the holie Ghost in steede of writinges And that this was muche better for them Hieremie chapter 31. and Paule 2. Cor. 3. doe witnesse But because in processe of time some erred
greatly in doctrine some in wickednes of manners that admonition also which is in writing was needefull And he adâ—â—â—h Consider how great madnesse it â—n vs which haue lost that firste digâ—â—tie not to bee willing to vse the seâ—â—nd remedie to saluation but to deâ—ise the heauenly writinges as geuen to no purpose and in vayne This â—ace of Chrysostom doth not only shewe 〈◊〉 what cause and to what ende GOD â—â—ue vnto vs the Scripture not onely in â—e olde Testament but also in the newe â—t also sheweth the vanitie of the mainâ—yners of the Pope which reasoÌ„ foorth 〈◊〉 Hieremie and Paule that it is proper 〈◊〉 the doctrine of the newe Testament â—euen of God to bee possible to be writâ—â—n neither in tables nor in paper neiâ—â—er with pen nor with ynke nor by any oâ—her meanes but that it must be kept with â—ut writing and deliuered from hande to â—and These bee toyes Because by the â—estimonie of Chrysostome we haue lost â—hat first dignitie when as the doctrine â—f the Apostles was deliuered by liuely voyce onelie so that now we haue need of admonitioÌ„ put in writing But because â— haue reasoned of this matter before I will nowe spare to speake anie more hereof And that which Chrysostome spake at large Theophilactus hath comprehended as he is woont in fewe wordes Because saith he There were heresies sprong vp which might haue corrupted our manners it seemed verie expedient that the Gospels shoulde be written that we learning the trueth foorth of them shoulde not bee deceiued by the lies of heresies Hieronymus also agreeth herevnto For as it was necessary saith he that the Gospel should be preached for the confirmation of faith so was it also necessarie that it shoulde be written against Heretikes Herevnto also doeth Augustine geue his consent who vppon the seconde Epistle of Iohn Tractatu 2. hath these wordes You ought chiefly to coÌ„sider and to commit to your remembraunce that God his will was to put a chiefe stay in the Scriptures against deceiptful erroures against the which no man dare speake who in anie sorte is desirous to seeme to be a Christian â—or when he had offered himself to be â—â—ndled it suffised him not but that 〈◊〉 did confirme the hearts of the faith â—ll out of the Scriptures For he did â—rouide for vs which were to come â—hat which we may handle wee haue â—ot but that which wee may reade â—ee haue Loe God his wil was to put â—rong defence against the deceiptes of â—rroures in the Scriptures Therefore â—orâ—th of the Scriptures are all hereâ—es to be confuted and doctrines to be â—â—dged with this shield with this sworde â—ith these weapons must heresies be put â—acke For the Scripture is as it were a â—peciall singular and sure preseruatiue â—efending vs against the paysons of all kinde of errours Herevpon is it that the auncient faâ—hers so often as controuersies rose in reâ—igion fled rather to the Scripture then â—o councels or to anie authoritie of men because the Scripture onelie can iudge firmely soundely and holily Beholde Paule being furnished with the weapons of Scripture onelie disputed against the Iewes although they were roughe and ouerthwarte if Luke reporte the trueth And the holie Ghost commendeth the Iewes of Berrea who when they had receiued the woorde with all readinesse of minde searched the Scriptures whether those thinges were so Worthily sayeth Augustine vnto Maximinus Neither ought I to alledge the Councell of Nice nor thou of Ariminum as by preiudice to hurte one another his cause Neither am I bounden to the authoritie of the one nor thou of the other Let matter contende with matter cause with cause reason with reason by the authorities of Scriptures witnesses not proper to anie but common to either Cresconius the Grammarian disputing with Augustine obiected vnto him the authoritie of Cyprian Augustine answereth I am not bounden to the authoritie of this Epistle for I esteeme not the writinges of Cyprian as Canonicall but I consider of them foorth of the writinges which are Canonicall and that which in them agreeth with the authoritie of holie â—criptures I receiue with his praise â—ut that which doeth not agree I â—efuse by his leaue Against Faustus â—ib 23. he sayeth That which Faustus â—ath sette downe touching the geneâ—ation of Marie which is not Canonicall bindeth mee not Also vpon â—he 57. Psalme he hath these woordes Let our owne wrytinges bee taken away let GOD his booke be brought foorth emongest vs Heare Christ speaking heare the trueth talking And woorthely doeth Augustine the man of GOD write these thinges forsomuche as it is meete to yeelde this honour to the Scripture that all things be tried by the examination thereof Whatsoeuer is proued by the authoritie therof may not anie more bee called in doubt Againe nothing but that which agreeth therewith may be receiued and whatsoeuer is contrary therevnto must bee accompted damnable that all the definitions of faith may depende therevppon and consiste therein So that they are found more vayne then vanitie it selfe whiche dare write that the Apostles wrote certaine thinges not that those their writinges shoulde rule our Faith and Religion but that they shoulde be in subiection therevnto Sozomenus reporteth that the sentences of them which assembled at the Councell of Nice were diuerse Some giuing counsell to alter nothing from the fayth deliuered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning some other affirming that they ought not to sticke to olde opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashely with out search and examination wherevppon the matter was protracted through diuerse questions therefore Constantine the Emperour sitting amongest the Bishoppes exhorted them to conferre quietly and to searche foorth the trueth setting Sophistrie aparte and bannishing the grudging of their mindes There are saith he the bookes of the Apostles and the decrees of the Prophets which doe instruct vs what we ought to thinke of holy matters Therfore setting enuious contention aside let vs search the solution of questions foorth of the Scriptures giuen by inspiratioÌ„ from god Enagrius writing of the Councel of Ephesus Chalcedon doth in like manner rehearse the sentence of Iohn Bishoppe of Antioche approoued by Cyrill Wee doe knowe that holy men haue set downe their determinations touching the Lorde foorth of the woordes of the Euangelistes and of the Apostles And Cusanus writeth that the forme of the olde generall Councelles was to place the holie Gospels in the middest And that the same was also obserued in priuate disputations touching religion Augustine is a witnesse Wheresoeuer saith he the place shall be appointed let vs cause the bookes of Canonicall Scripture to bee readie And if they can bring foorth anie proofes of eyther side all the rest sette aparte let vs make a full ende of so weightie a matter Therefore the examination of Scripture is lawfull for the triall of doctrines Let vs
law written is the canon and rule of politike iudgements euen so is the scripture called Canonicall That is to say rule-like because it is the certaine and infallible canon and rule of fayth And the naming of it so is taken forth of the Scripture it selfe In the 19. Psal. Their sound is gone out into all landes Here the Septuaginte interpreted it by the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Hebrue worde Kau signifieth a corde a rule a line To the Galathians the 6. And as manie as walke according to this rule in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be on theÌ„ and mercie To the Philippians the 3. Let vs proceede by one rule in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â–ª And wisely doeth Paule warne vs to walke according to this rule for such is the lightnesse and inconstancie of men on the one side and their boldnes and desire of innouation change on the other side that they would oftentimes desire a new forme of religion were it not that they are inclosed within certaine boundes of doctrine as it were within certaine hedges And therefore is the Scripture called Canonicall because the Church maye vse it as a Canon that is to saye as a squire and rule and as a perfecte touchestone whereby euerie kinde of doctrine which is proposed to the Church may bee exactly tried From the which meaning Cyprian doth not dissent whose wordes are these Christian religion hath found that the â—ules of all doctrines flowe out of this â—cripture and that hence springeth â—ither returneth whatsoeuer Ecclesiâ—stical discipline conteineth The same Cyprian in the exposition of the Creede â—fter that he had rehearsed the canonicall â—ookes added These are they which the â—athers placed within the canon forth of the whiche they woulde that the â—roofes of our fayth shoulde be made â—nowen Also forth of these fountains of God his word must the cuppes be filled And Irenaeus sayeth that the verie selfe â—ame Gospel which the Apostles deliueâ—ed vnto vs by the will of God in the Scriptures is the foundation and piller â—f our fayth And Augustine teacheth â—hat the canonicall Scripture is the â—oundation of our fayth when as hee â—ayeth The Citie of GOD hath beâ—eeued the holie Scriptures the olde â—nd the newe which we cal canonical â—rom the which faith is receiued by the which the iust liueth throgh the which we walke without doubting so long â—s we are pilgrimes from God. Also He euen the sonne of God hauing spoken first by the Prophets then by himselfe afterwarde by the Apostles so much as he iudged sufficient ordeined also the scripture which is called Canonical being of most excellent authoritie which we credite in things wherin we may not be ignorant and yet of our selues are not able to attain the knowledge thereof Again in an other place The Canonicall authoritie of the olde and newe Testament confirmed in the Apostles time by the successions of Bishops and increasing of Churches is placed as it were aloft in a certain seat wherevnto euerie faythfull and godly vnderstanding should submit it selfe Therefore forsomuch as God hath established the Scripture to bee the foundation piller and rule of fayth and hath therefore placed it in a seate of most excellent authoritie and hath aduaunced it as the iudgement of the holie Ghost except we will bee dispitefull against God himselfe we must needes confesse that it is so perfect in euery point that there mâ—â—y neither be added to it nor taken from it without doing of iniury to the holy ghost The rule and the squire saith Basil forsomuch as in them is no want to retaine their name admit no addition For addition agreeth therevnto wherin there is a defect and these thinges which bee vnperfect shall neuer bee rightly called by the name of a squire or rule And Theophilacte also sayeth A rule and a squire can neither abide to haue any thing put vnto them nor taken from them Therefore in the iudgement of Basil and Theophilacte either the Scripture shal be perfect and full or else not to be iudged worthie the name of Canonicall Yea and the scripture is the canon the rule and the squire wherby the holy fathers woulde haue all doctrines proued all questions of faith defined Neither haue they iudged any decrees or writings either of couÌ„cels or of men although learned holy to be receiued by their owne authoritie This honour haue they yeelded to the canonicall scripture only that they iudged al things with the scripture hath set forth vnto vs to be receiued simply without reasoning eueÌ„ because they are so written haue appointed the decrees and ordinances of all other men to be referred to the Scripture of God forth of it to be discerned as by their owne testimonies wee will forthwith more at large declare Therefore doe wee worthily reuerence the fulnesse and the authoritie of the Scripture whiche is as it were the highest lawe and as the Lawyers in their pleadings tearme it the definitiue sentence wherewith all men must content them selues The .viij. Chapter That the authoritie of the Canonicall Scripture is more excellent than the Councels the Fathers yea then the decrees and ordinances of all men AVgustine against the epistle which they call Fundament sayth Those thinges which are defined in holye scripture are preferred before al other things And that of right because the catholike Church of Christ that is to say the vniuersall Churche doeth acknowledge no booke as her owne wherein â—hee doeth certainely propose vnto the â—onnes of GOD the traditions of Christ â—nd of the Apostles but onely the Caâ—onicall Scripture All other writings â—re none otherwise receiued by the Churche of GOD then so farre foorth â—o be of authoritie in the Churches â—nd among all Christians as the auâ—hours of them shall bee able to perâ—wade foorth of holie Scripture and â—y probable reasons And those things â—re probable whiche like excellente men and the brightnesse of woorthie â—ames pearseth the vnderstanding that â—hey seeme good but those thinges â—nelie are esteemed certayne and approâ—ed in the Churche of Christe which â—re plainely and vndoubtedly concluâ—ed foorth of the Scripture The Scripâ—ure is as it were the Queene of all CouÌ„â—els of all Churches of all writers Neiâ—her haue the holie Fathers iudged anie â—hing more woorthie credite in the Churche than the Scriptures yea and whomsoeuer they tooke in hande to instructe in religion them did they alwayes sende after the example of Christ himselfe and of the Apostles to the lawe and to the writinges of the Prophetes and of the Apostles And to this meaning serue manie godlie sayinges of the Fathers whereof wee will noate some Augustine in his seconde booke and third Chapter touching Baptisme agaynst the Donatistes saith Who knoweth not that the holy canonicall Scripture as well of the old as the new Testament is contayned within her
certaine boundes and that it is so muche preferred before all the later writinges of Byshoppes that there may neyther doubte be made nor disputation raysed touching it whether anie thing whiche is well knowen to bee written in it be true or righte And that the writinges of Byshoppes which eyther haue beene written after the confirmation of the the Canon or which shall bee written may be lawfully reprooued both by the wyser speach of one peraduenture more skilfull in the Scripture and by the grauer authoritie of other Byshoppes and by the wisedome of the learned and by Councels if anie thing in the sayde writinges doe by chaunce varie from the trueth And that the Councels themselues which are holden by particuler countries or prouinces doe geue place without all doubte to the more generall Councels which are assembled forth of the vniuersal Christian worlde And that the latter generall Councels are ofteÌ„times made better by the further when as by some experimenr of matters that which was shutte vppe is opened and that which lay hidde is made knowen without anie shewe of wicked pride without anie arrogancie of puffed vp flesh without any contention of spitefull enuie with holie humilitie with Catholike peace and with Christian Charitie Hierome vppon the Epistle to the Galathians sayeth It is the doctrine of the holie Ghoste which is set foorth in the Canonicall Scriptures agaynst the which if Councels shall determine any thing I esteeme it wickednesse Again August writing to Hierom hath these wordes For I confesse vnto your charitie that I haue learned to yeeld this feare honor to those bookes of the Scripture onely which are nowe called Canonicall that I beleeue most firmely that none of the authours of them haue committed any fault in writing them And if I finde any thing in any of those bookes which may seeme contrarie to the truth I make none other doubt but this that either there was a fault escaped in writing the booke or that the interpreter did not attaine to that which was spoken or that I doe not vnderstande it But I reade others so that although they doe excell in holinesse and learning I doe not therefore thinke it true because they so thought but because they were able to perswade me either by those Canonicall authours or by probable reason that it differeth not from the truth Neither doe I suppose my brother that thou dost think any otherwise This I say that I doe not take it that thou wouldest thy bookes should be altogether so read as the writings of the Prophets or of the Apostles touching whose writings to doubt whether they want al errour it is a great haynous offence This be farre from godly humilitie c. In like manner in the proeme to his third booke de Trinitate he saith As I wil not haue my reader addict to me so will I not be his correctour Let not him loue me more then the Catholike faith and let him not loue himselfe more then the Catholike trueth As I say to him Be not addicted to my writinges as to the Canonicall Scriptures But when thou shalt finde in the Scriptures euen that which thou didst not beleeue beleeue it without stackering And when thou shalt find in my bookes which thou diddest not esteeme certaine except thou vnderstand it to be certaine doe not firmely hold it So say I to him also Correct not my bookes by thine opinion or contention but by the holy Scripture or by firme reason If thou shalt finde any trueth in them in that it is so it is not mine but in that it is vnderstanded and beloued let it be both thine and mine But if thou shalt proue any falshood in them in that there was an errour committed it shal be mine but in that it is nowe auoyded let it neither bee mine nor thine Hee sayeth also to Fortunatianus For wee ought not to make such accoumptes of the disputations of anie although they be Catholike and laudable men as of the Canonicall Scriptures â–ª as though it were not lawfull for vs sauing the honourable reuerence which is due to suche men to improoue and refuse some thing in their bookes if by chance we shall finde that they thought otherwise theÌ„ the truth is being by God his helpe vnderstanded either of other or of vs Suche am I in other mens woorkes suche woulde I that the vnderstanders of my woorkes shoulde be in mine And againe to Paulina in the sixeteenth Chapter he saith Neither doest thou so beleeue me as thou doest Ambrose â–ª touching whose bookes I haue giuen those so great testimonies Or if thou thinke that thou shouldest beleeue vs both two alike what wilt thou compare vs in any wise to the Gospel or wilt thou matche our writinges with the Canonicall Scriptures Truely if thou be a wise discerner thou seest vs farre of froÌ„ that authoritie me much more But although thou mayest beâ—eeue eyther of vs yet mayst thou not compare either of vs to that excelleÌ„cy Item against Cresconius in the seconde booke and xxxi Chapter he saith For we doe Cyprian no iniurie when we put differeÌ„ce betwene his writings whatsoeuer they be the canonicall authoritie of holy scriptures Neither was the Ecclesiastical Canon without cause sette downe with so wholesome watchefulnesse whervnto the certaine bookes of the Prophets of the Apostles do pertaine which we may not presume to iudge at all and according to the which we may freely iudge of al other writings either of the faithful or of the vnfaithfull In like maner to Vincentius the Donatist in his xlviii Epistle hath these woordes Shew not thy selfe willing to collect pillers forth of the writings of the Apostles against the testimonies of god First because this kind of writings are distinguished from the authoritie of the Canon For they are not so read as though testimonie might so be taken foorth of them that it may not be lawfull to thinke otherwise if perhaps they sauour otherwise Sixe hundred suche testimonies are to be found euerie where in Augustine which teach that the Canonicall scripture is the rule wherby all the writinges and decrees of all men are to be tried Wherfore omitting him let vs heare also the senteÌ„ces of the rest of the fathers agreeing all in one Basill in moralibus summa 72. cap. 1. pronounceth that hearers learned in the Scriptures ought to trie those things which are vttered by the teachers and to receiue those things which agree with the Scriptures but to refuse whatsoeuer doth not agree thervnto And hee applieth to that rule the saying of Paul Gal. 1.8 Though an Angel from heauen preache anie other Gospel vnto you than that which we haue preached vnto you let him bee accursed Epiphanius haeresi 65. saith We can shewe the inuention of euery question not by reasons of our owne but by the consequence of the Scriptures Cyrill de recta fide ad reginas saith It
did beholde therein the power of God that the Scriptures are come vnto vs euen from the verie mouth of God by the administration of men Therefore the Spouse in the Ballets sayeth with marueilous ioy My beloued sayd vnto me I saye nothing of that which euerie one which is lightned with the light of true fayth must needes finde by experience in himselfe By this experience wrote once Augustine the man of God howe God by a little and a little tempered and disposed his heart with his most meeke and most mercifull hande and at the last thorowly perswaded him so that at the last he knew and beleeued that those bookes were deliuered to mankinde by the spirite and the onely true and most true god Therefore the authoritie of the Scripture doth depend not of the iudgement of the Churche but of the inwarde testifying of the holy Ghost And Iohn witnesseth that Christ sayd thus concerning the spirite If God were your father why do ye not know my speach For it is most certaine that we are adopted to be the sonnes of GOD by the meanes of the holie Ghost Which when we haue obteined Christ witnesseth in this place that wee by the lightning of the same Spirite may so discerne his speache from a strangers that it may be manifest and certaine vnto vs In the which selfe same sense Christ sayth also in another place He that entereth in by the doore is the shepheard of the sheepe To him the porter openeth and the sheepe heare his voyce and he calleth his owne sheepe by name and leadeth them out when he shall put forth his owne shepe he goeth before theÌ„ the sheepe follow him for they know his voice A stranger will they in no wise follow but flie from him for they know not the voice of strangers Neither is it to bee doubted that we become Christs sheepe through the power of the holy Ghost that we follow not falshood errours corruptions and heresies which are the voices of strangers but heare the onely voice of Christ that is to say imbrace the true and naturall sence of the Scripture And Paule saith to the Corinthians The naturall man perceiueth not the things of the spirite of God for they are foolishnes vnto him neither caÌ„ he know them because they are spiritually discerned But he that is spirituall discerneth all things And in the same place The spirit searcheth the deepe things of God. And Christ also saith The comforter which is the holy ghost shal bring all things to your remeÌ„brance whatsoeuer I haue said vnto you Also Iohn hath these wordes in his Epistle The anointing teacheth you of al things Againe He that knoweth God heareth vs. To be briefe August in the place lately cited saith Therfore when as we were weake to finde foorth the truth by cleare reason and when as we had need of the authoritie of the holy Scriptures for the same purpose I began to beleue forthwith that thou wouldest by no meanes giue â—o excellent authoritie vnto that scripture throughout al lands but that thy will was that thou wouldest be sought by it and wouldest be beleeued by it Behold it is God I say it is God which hath established his holy bookes with so great authoritie in all nations And August addeth the cause why God will be sought through them why he wil be beleued through them I conclude therfore â–ª that the scripture hath not her authoritie chiefly froÌ„ the Church For the firmnes strength thereof dependeth of God not of men And the word being both firme sure was before the church For the church was called by the word And seeing the doctrine of the prophets of the apostles is the foundation of the Church it must needes bee that the certaintie of the Church must consist in the said doctrine as in her foundation and ground worke before the said Church can take her beginning For if the Church of Christ were founded in the beginning by the writings of the Prophetes and with the preaching of the Apostles wheresoeuer the saide doctrine bee founde certainely the allowing of the doctrine went before the Church without the which doctrine the Church could neuer haue beene And because the spirit of God wrought in the heartes of them which heard the word of God read it that they might acknowledge that it was not the word of man but of God vndoubtedly the worde of God receiueth authoritie from the spirite and not from the Church The .x. Chapter How the canon of the new Testament was ordeined and that it hath authoritie of it self from the authours thereof that the authoritie of the Church is mainteined thereby THey which reason that we haue receiued manie things to be beleeued â—f necessitie by the authoritie of the Church which are expressed in no part â—f the Scriptures make this as a great â—rgument as they thinke that there are â—ut foure Gospels onely which may not â—e discredited without the perill of losse â—f saluation and that it appeareth by no Scripture that the other Scriptures which we haue are Canonicall worâ—hie credite Neither are the titles thereâ—f the titles of the Scripture but put to â—y others Therefore say they if we shall â—eceiue nothing but that which is in the Scriptures then shall wee not receiue â—he scriptures themselues Nowe that I may disclose the deceitfulnesse of this argumeÌ„t the indifferent reader must know â—hat the Canonicall Scripture hath her â—uthoritie chiefly from the holy Ghost â—y whose motion and inspiration it was â—et forth as lately wee did declare And â—fter that from the writers vnto whome God gaue certaine and peculiar testimonies of the truth Wherevnto is added the witnesse of the primitiue Church in whose time those bokes wer published receiued And they which haue the spirit of faith do not dispute peeuishly of the receiuing of the said bookes who receiued them or who reiected them but acknowledge in them the sweete sauouring force of the spirit by whose instinct they were set forth The canon of the new Testament was ordeined by the authoritie of God and receiued by the Church of the Apostles Neither can I sufficiently meruaile at their rashnesse which saye that the authoritie of the church hath giuen canonical authoritie vnto certaine of the scriptures yea and those the chiefest which otherwise neither of themselues neither of their authours they could haue had amongst vs Words Not the authoritie of euery one but of the Apostles is required to make any writing in the new Testament Canonical or giuen by inspiration from God. As well saith Tertul. when as he confuteth the counterfeit gospel of Marcion First we do holde that a true Gospel must haue the Apostles for the authors thereof Iohn sawe the writings of three Euangelists allowed â—hem And by writing his Gospel hee â—ade an ende of writing Gospels And â—herefore saieth hee
And many other â—ignes truely did Iesus before the eyes â—f his disciples which are not written â—n this boke These are written that ye â—ight beleeue that Iesus is Christ the â—onne of God and that in beleuing ye â—ight haue life thorow his name By â—e which wordes if we beleeue the Faâ—hers Iohn coÌ„mended vnto the Church â—ot onely his owne Gospel but also the Gospels of the other three Euangelists Therfore by the euideÌ„t testimony of Iohn â—hose things are written by the foure Eâ—aÌ„gelists with holy choise which might sufâ—se the saluatioÌ„ of men not satisfie their â—uriositie Paule hath signed his Epistles 〈◊〉 a peculiar marke so haue we 2. Thes â— The salutatioÌ„ of me Paul with mine â—wne hand which is the tokeÌ„ in euery â—pistle So I write The grace of our â—ord Iesus Christ be with you all Amen Vpon these words Ambrose saith â—ecause of corrupters of the scriptures â—e witnesseth that he subscribeth the â—alutation himselfe alwayes with his â—wn hand in euery one of his Epistles that the Epistle might not be receiue vnder his name which was not subscribed with his hand And Theodoret sayth This did he adde moreouer because of them which presumed to carie about couÌ„terfeit Epistles teaching them to looke for the subscription For this sayth he is the signe of mine Epistles For I write the salutation my selfe in euery Epistle Therefore hereby we learne that this The grace of our Lord Iesus Christ be with you all Amen is vsually writteÌ„ by him in stead of fare well Thus farre Theodorete Herevpon is it that in the ende of the Epistle to the Romans when as he had set downe his vsuall subscription The grace of our Lorde Iesus Christ be with you all Amen And had added newe salutations in the behalfe of other brethren he repeateth the subscription the seconde time In the ende of the first Epistle to the Corinthians he subscribeth thus The salutation of me Paul with mine owne hande If any man loue not the Lord Iesus Christ the same be Anathema maranatha The grace of our Lorde Iesus Christ be with you Ambrose vpon the same woordes sheweth the cause The vsuall subscription of his owne hand Also Theodorete sayeth I haue indited the Epistle my selfe and put to the salutation with mine owne hande shewing to all men by those letters that those things which are written are mine He subscribeth the Epistle to the Galathians with these wordes Brethren the grace of our Lorde Iesus Christ be with your spirit Amen VpoÌ„ the which wordes Theodoretus sayeth He put vnto his letters his vsual blessing as a certaine seale putting them in remembrance of the gift giueÌ„ them which they receiued not by the law but by faith Ambrose in the ende of the first to Timothe sayeth He subscribed with his owne hand saying Grace be with thee Amen And the Apostle subscribeth the second to Timothe after this maner The Lord Iesus Christ be with thy spirite Grace be with you Amen Vpon the which words Ambr. noteth This is the subscriptioÌ„ of the Apostle for he saith it is his mark in euery epist. And Tert. sayth that the verie hande writings of the Apostles were conserued euen in his time in the Apostolike Churches To be briefe Paule doth not onely confirme his Epistles with so great diligence by subscriptions but also hath set them forth with much more riche and polished inscriptions than other writers are accustomed The same hath Peter done also who hath commended Paul his Epistles to the Churches in expressed woordes Iohn concludeth his canonicall Epistle thus These things haue I written vnto you that beleeue on the name of the sonne of God that ye may know that ye haue eternall life and that ye maye beleeue on the name of the sonne of God. Why should not this Epistle bee canonical which was written to this end by the instinct of the spirite of God that the faythfull might be assured of their saluation in Christ through fayth The Epistle to the Hebrues whether it bee Lukes or Barnabasses or Clements the Church is vncertaine of the Authour but most certaine of the spirit and of the truth sauoureth such a grace of the Apostles diuinitie that it easily defendeth it selfe from being reiected The Epistle of Iames being filled full of most wholsome precepts well sheweth that the authour thereof was Iames the seruant of God and of our Lord Iesus Christ whether he were the sonne of Alphe or that Oblias the matter is not great For they were both worthie men The one an Apostle the other a Disciple the Lords cousin of great authoritie in the Church and among the Iewes also I would therfore that they should tell mee which bee those chiefe bookes of the newe Testament which haue authoritie from the church which they could neither haue of themselues nor of their authours And it may be gathered forth of those thinges which I haue alledged now forth of the newe Testament how the Canon of the Scripture of the newe Testament was made and from whence the Canonicall Scripture hath that excellent authoritie Therefore the Church receiued this Canon from the Apostles confirmed by no Councell and deliuered it as it were from hande to hande vnto the posteritie Wherefore Iohn in the ende of his Gospel addeth both his owne testimony and also the witnesse of the Church when as he saith The same disciple is he which testifieth of these things wrote these things and we know that his testimonie is true And this testimonie of the Church is not the deuise of man but necessarie such a confession as is expressed by the truth of the thing it selfe wherof we will intreate more at large in the place coÌ„uenient And since they do so peeuishly contend that the authoritie of the Scripture doeth depend of the Church why do they not bring forth some canon or decree of some councell whereby holie scripture was approued or confirmed The primitiue Church of the Christians found the bookes of the olde Testament authentical firme and by them approued confirmed the articles of our faith Afterwards succeeded the bookes of the Apostles written by the inspiratioÌ„ of the spirite of God which no decree of man confirmed For Gods word is not subiect to mans will and pleasure but contrarily whatsoeuer the Churches ordeyned they alwayes were careful to proue it by the word of God as it may be proued by the CouÌ„cels of best credite So that well wrote blessed Siluianus Bishop of Marsiles All other things that is to say the sayinges of men haue neede of profes and witnesses but the word of God is a witnesse to it selfe for it must needes bee an vncorrupt witnesse of truth which vncorrupt truth speaketh In deede the Councels haue made a rehearsall of the bookes of holy scripture written by inspiration from God which some
of the auncient fathers haue done also as of the Greekes Melito Origines and Eusebius Bishop of Caesaria and of the Latines Cyprian Bishop and Martyr and Hierome Priest But long before their iudgement the bookes of holie Scripture had diuine authoritie among christians which they would haue had although Councels had neuer bene celebrated Notwithstanding the holy men of God thought good to giue foorth their senteÌ„ce also against theÌ„ which were wickedly beÌ„t against the canonical bokes If the Church were able to bring to passe that the Scripture might be receiued certainly she would haue perswaded long before this time Epicures Talmudikes and Mahometistes to haue receiued it For the authoritie of the Gospel doeth not hang on the Church but what authoritie soeuer the Church hath it hangeth wholy on the worde of god And if the authoritie of God his woorde decay the authoritie of the Church must needes decay with it For if thou demaunde of them howe they proue the authoritie of the Church or howe they bee certaine that it erreth not in the vnderstanding of holy Scriptures and in discerning them from others They will say because it is gouerned by the holie Ghost And if thou saye And howe knowe you this They will answere because Christ hath promised that he will bee with the Church vnto the ende of the worlde And because he hath sayde also Where twoo or three are gathered in my name there am I in the middest of them And I will sende the comforter vnto you and hee will leade you into all trueth These are the thinges say they which perswade the authoritie of the Church But whence take you these thinges good men but foorth of holie Scripture Wherefore we must rather conclude that the Churche hath her authoritie from the Scripture Therefore as no man deemeth but the testimonie of the Church is greatlye to bee weyed aboute the woorde of GOD so euerie man well seeth that the authoritie of the Church is of greate renowme therefore because it is sette foorth by the cleare light of God his worde The .xi. Chapter Howe vngodly and wicked it is to preache without the warrant of holie Scripture BY those things which we haue saide of the worthinesse of the scriptures it is manifest that that doctrine whiche the Prophetes and Apostles haue deliuered to vs in writing is the foundation of our faith Wherefore the Ministers of the Churche and Preachers ought to learne hereby what they shoulde preach euen the worde of God onely set forth in the Scripture and not mens traditions although they presume to say they bee God his worde which by no meanes they can proue because they be vncertaine contrarie one to an other sometime abolished and sometime newly deuised which by no meanes can agree to the worde of god Neither be there any Apostolike Churches wherin the traditions of the Apostles be sincerely kept But wee will speake of traditions more at large in place conuenient Moreouer Christ his sheepe are not quiet vntill they heare the certaine voice of their shepheard And the minde desiring to liue to God is not certaine vntill it vnderstande those things which it heareth to bee grounded vppon this firste principle of Diuinitie Thus sayeth the Lorde Christ his spouse can not be quiet in minde vntill she may say I heare the voice of my beloued Nowe his voice according to the common rule of God his disposition towards vs doeth not sounde any where more cerâ—ainely vnto vs then forth of holie Scripâ—ure Well saide Chrysostome If anie â—hing be spoken without Scripture the â—hought of the hearers halteth But wheÌ„n the Testimonie of God his voice â—s come forth of the scriptures it conâ—irmeth both the speache of the speaker and the minde of the hearer And Esaie hauing admonished the people to â—eeke after none but God onelie addeth â—he meanes also saying Get thee to the â—awe and testimonie Wherefore well â—ayde Augustine Let our bookes be â—aken away from among vs and let God his booke be brought foorth among vs Heare Christe telling â—eare the trueth speaking Hee sayâ—th also in an other place Read vs this â—oorth of the lawe foorth of the Prophetes foorth of the Psalmes foorth of the Gospell reade it foorth of the Apostles writings and we will beleeue â—t Againe Vrge them to shewe some manifest testimonies foorth of the Canonicall bookes Remember that this is the saying of the Lorde They haue Moses and the Prophetes let them heare them If an Angel from heauen preach any other Gospel Paul coÌ„mauÌ„deth that he be accounted accursed Now if the Angels ought also to be in subiection to God his worde to obey it then are they worthely brought into this order that if they doe otherwise They are iudged Deuils And although that cannot come to passe yet such is the maiestie of the Gospel that to sette foorth the dignitie thereof it is not vnlawfull after a sorte to abuse the name dignitie of Angels Wherfore their wicked and cursed rashenesse which presume to preach in the church of GOD beside the Scripture is as it were stoned to death with the most graue sentences of most holy fathers Let vs therefore recite some testimonies of the Fathers Tertullian against Hermogenes sayeth I reuerence the fulnesse of scripture Let Hermogenes his shoppe shewe that it is written If it be not written let him feare the curse pronounced against them which adde and take away from GOD his worde Saint Augustine likewise against Petilian his letters in his thirde booke and sixth Chapter hath these woordes If anie I will not say if wee but which Paule added If an Angel from heauen shall preache either of Christ or of his Churche or of anie other thing whiche pertayneth to faith or to the leading of our life otherwise then you haue receyued in the holie Scriptures of the lawe and of the Gospel Let him bee accursed Wherevnto agreeth that also whiche hee writeth in an other place saying Let him whiche preacheth any other Gospel bee accursed or let him reade it mee in the holie Scriptures and not be accursed He saith also in his treatise of Pastoures Christ hath appointed the mouÌ„taines of Israel the authours of the holie scriptures Feede there that you may feede safely Whatsoeuer you heare thence let that sauour well vnto you whatsoeuer you heare not thence refuse that you wander not in a cloude gather your selues to the meaning of the scripture There be the dainties of your heart There is nothing venemous nothing from the purpose There be onely the most fuitful pastures Also in his boke of the goodnesse of widowehood in the first Chapter he saieth What shoulde I teach thee more then that which we reade in the Apostle For the holy Scripture fashioneth the rule of our doctrine least we shoulde presume to be wiser than wee ought Therefore let it be to
be takeÌ„ away which we recite one against an other not forth of God his Canonicall bookes but from some other places Some man peraduenture will aske And why wil you haue those things taken away Because I will not haue the holy Churche pointed forth by mans doctrines but by God his oracles Also Whatsoeuer they bring or from whence soeuer they recite it Let vs rather heare the voyce of his Shephearde if wee be his sheepe Therfore let vs search forth the church in the holie Canonicall scriptures He sayeth moreouer in his booke of pastours the iiii Chapter I aske after the voyce of the Shepheard Read me this forth of a Prophet Reade me this foorth of a Psalme Recite it foorth of the lawe Recite it foorth of a Gospel Recite it foorth of an Apostle Forth of them doe I recite the Churche dispersed in all the worlde and the Lorde saying My sheepe heare my voyce and folow me Let mens writing be taken away let the voyces of God sounde Againe in the xvi Chapter he sayeth Let them prooue their Church if they can not in the speaches and rumors of the Africanes not in the CouÌ„cels of their owne Byshops not in the writings of certain disputers not in signes and deceitfull woonders for against these things we are prepared warned in the word of the Lord but in the appointment of the lawe in the foretellings of the prophetes in the songues of the Psalmes in the voyces of the Shephearde himselfe in the preaching and labours of the Euangelists that is to say in all the Canonicall authorities of the holy bookes Item Let him not say It is therefore true because this man or that man wrought these or those miracles or because men doe pray and are hearde at the memories of our dead or because these things or those things happen there or because this man or that woman hath either seene watching or dreamed sleeping such a vision Let these things be taken away beyng either the deuises of lying men or the illusions of deceitful Spirits For neither doe we say that we ought to be beleued therfore because innumerable Bishops of our felowship haue coÌ„mended that church which we hold or because it is preched in the couÌ„cels of our felowes or because so strange miracles either of graunting of requestes or of healinges be wrought throughout al the worlde in holy places which our communion felowship do frequent These be the documents These be the foundations these be stayes of our cause sayeth Augustine Vnto him agreeth Chrysostome vppon Mathew the fourtie nienth Homilie Let them which be in Iurie flee into the mountaynes That is to say Let them which be in the profession of Christ his Religion flee to the Scriptures It followeth And why doeth he commaunde all Christians at that time to resorte to the Scriptures Because in that time wherein Heresie possessed the Churches there coulde bee no proofe of true Christian religion neyther coulde there be aâ—y other refuge of Christians beeyng desirous to knowe the trueth of fayth but the diuine Scriptures For before it was shewed many wayes which was the Churche of Christ and which Gentilitie But nowe they which are desirous to know which is the true Churche of Christ can knowe it by no meanes but onely by the Scriptures VVhy Because all those thinges whiche bee proper to Christ in trueth heresie haue also in Schisme Churches alike and diuine Scriptures alike Bishoppes alike and all other orders of the Cleargie Baptisme alike the Euchariste alike and all other things and to be briefe Christ himselfe Therefâ—re if a man be willing to knowe which is the true Church of Christ wheâ—ce shall he know it in so great a confusion of similitude but onely by the Scriptures He addeth moreouer The Churche of Christe was knowen beforetime euen by the manners when as the conuersation eyther of all Christians or of many was holie whiche was not to bee founde among the wicked But nowe are Christians become eyâ—her suche or woorse as are Heretikes and Infidels Yea and there is greater sobernes of life found among them although they be in schisme then among Christians He then that is desirous to knowe which is the true Church whence may he knowe it but onely by the Scriptures Therefore our Lorde knowing that there should be so great a coÌ„fusion of things in the last daies doth therefore command that they which be Christians being desirous to receiue the confirmation of the true faith in Christianitie should flee to none other thing but to the Scriptures Otherwise if they shal regard any other things they shall fall into offence and perish not vnderstanding which is the true Church Hitherto Chrysostome It is therefore manifest by these instructions of these most worthie doctours of the Church as also by the scripture it selfe that the Church is to be sought and proued in the Canonicall Scripture not in the speaches rumours or maners of men whatsoeuer they bee not in Councels not in the successions of Bishops not in the writinges and disputations of men not in miracles not in visions reuelations or any other thing Because wee are deceyued by likelyhoodes in so great a confusion of thinges and because wee can not knowe certainlie by anye other meanes but onely foorth of the Canonicall bookes of Scripture which is the true Church That is therefore false which the Papists dreame that this or that ought therefore to be beleeued because that visible companie which hath the title of the Churche hath obserued it and doeth obserue it although it can be proued by no testimonie of Scripture For the late cited sentence of Augustine is true If any either Apostle or Church yea or Angel from Heauen shal preach vnto vs of any thing which pertaineth to our faith or life otherwise thaÌ„ we haue receiued in the scriptures of the law and of the Gospel let him be accursed Therefore forsomuche as the Church is to be sought knowen by the holie Scripture considering that as wel by the testimony of the scriptures as of the Catholike Church her selfe shee ought to bee sought and tried no where else Then must not the Scriptures bee esteemed and depend of the Churche but the Churche rather of the Scriptures then truely shal not the Scriptures haue al her estimation al her authoritie from the Church but rather the Church from the Scriptures The .xiij. Chapter Of the dueties of the Church about the Scriptures and first of this that she keepeth the holy bookes of the Scripture as a witnesse WEe haue hitherto declared by many strong and firme arguments that the authoritie of the Canonicall Scripture is pearlesse and most excellent from whence the authority and excellencie of the Church commeth and wherevpon it stayeth it selfe And the Church doeth not ouerrule our fayth as they naughtely thinke For although the duetie of the Church be to preach to admonish to
doting and fabulous deuises into the Churche and did not erre himselfe onely from the sinceritie and purenes of the faith but gaue occasion of erring to many woorthie men also For Irenaeus Tertullian Apollinarius Victorinus Lactantius and many other famous and woorthie men as Hierome witnesseth imbraced this doting toy of the thousande yeares as a tradition of the Apostles Good God what men became companions of this errour pretending as Eusebius saieth the antiquitie of the errour of so woorthie a man euen of Papias their guide Beholde whether the authority of traditions not written once receiued may leade vs out of the way O laudable agreement of traditions with the Scripture spoken of by Policarpe an Apostolicall man also whiche kepte him in the kinges highe way Therefore this deceite and guile of vnwritteÌ„ traditions stuck in the church which gaue occasion of going out of the right way euen to them which seeme to defende the Churche which may be proued by many examples whereof I will recite one or two which are plaine The fame of Clement of AlexaÌ„dria is great in all antiquitie And hee was a man which both most diligeÌ„tly searched forth and greatly reuerenced vnwritten traditions Wherefore he sayeth that the labourer which is sent foorth into the Lordes haruest hath a double husbandrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnwritten written And hee yeeldeth this reason why hee searched other traditions touching the doctrines of faith beside the Scripture because forsooth the Lorde did not reueale to manie those thinges which did not belong to manie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secretes saieth hee are committed to woorde not to writing Also Mysteries are deliuered mystically And in his fifth booke of Stromates hee disputeth at large that euen as the Philosophers did so hide certayne secretes touching their doctrines that they shoulde not bee knowen to all men so doeth the Apostle also reteining that auncient conceyling say Wee speake wisedome among them that â—re perfect Hee citeth also foorth of a â—ertaine Apocriphall Gospell this preâ—ept of the Lorde My mysterie is mine owne and the Sonnes of mine house But if it may please you to compare the one with the other you â—hall finde that these are the very selfe same thinges whiche in Irenaeus and Tertullian the Valentinians Carpocratians and other Heretikes alledge for the defence and confirmation of their doctrines Therefore although this iudgement in Heretikes were then grauely repressed by Irenaeus and Tertullian yet Clement his talke doeth shewe that the infection stucke in the Churche to the posteritie And Clement doeth extoll in many woordes a certayne kinde of Gnostikes whom in these woordes hee describeth That is the knowledge which maketh a true Gnostike which commeth deliuered without writing by succession to a few from the Apostles This description of Clement is to be noted For although the heresie of the Gnostikes were condemned in the Church yet certaine seedes of this plague remained in the Churche and that in greate men Therefore Clement doeth magnifie vnwritten traditions and doeth not onely make them equall with the Scriptures but see whither this rule of traditions doeth lead him out of the way yea casteth him downe headlong I wil report of manie thinges a fewe whereby it shall appeare howe perilous a thing it is to followe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinges vnwritten He intermedleth the Gospel with the decrees of Philosophie and maketh it equal with the lawe of god For saith he as the law was an instruction for the Iewes to Christ so was philosophie for the Greekes also And he attributeth power to iustifie to both as well to the lawe as to Philosophie which is most manifestly against the doctrine of Paule He â—enieth that men committing sinne after â—aptism ought to be receiued into grace â—hich also is contrary to the doctrine of â—e Gospel and the consent of the Cathoâ—â—ke Churche Hee yeeldeth place to reâ—entance after this life in his sixth booke â—e contendeth in manie wordes that the â—reekes were saued through Philosoâ—hie which iudgement if we do imbrace 〈◊〉 not Christ dead in vaine according to â—e doctrine of Paule Is not Christ beâ—â—me vnto vs of none effect and doe wee â—t fal from grace to make short he reueâ—ceth many doting toyes as traditions 〈◊〉 the Apostles Loe whither they fall â—hich wil be wise beyond the scripture Origen his witte than the which â—here was skant any other among the faâ—hers of the Church either more fine or â—ore excelleÌ„t was depraued by this Clement who had vnwritten traditions in so â—reat admiratioÌ„ For he hath stuffed full his bookes euerie where with straunge â—octrines which hee had receiued from Clement vnder the title of the traditions of the Apostles wherevppon he is so often noted reprooued and nipped both of the olde writers and of the newe Hierom calleth Origen his doctrines impoysoned But from whence supped he his poyson but from the instruction of Clement And by whom was Clement deceiued but by the admiration studie and reuerence of suche traditions In deede the Apocriphall booke of Hormas the Pastour doeth teache that in the interpretation oâ— Scripture wee must departe from the letter and searche foorth the allegorie Clement receiued this as a tradition of the Apostles and deliuered it to Origen vnder the same title Herevppon was kindled an incredible desire in this man to transforme the Scriptures into allegories with the infection of the which disease it is woonderfull howe hee corrupted afterwarde the mindes of all doctours For after they had once tasted the sweetnesse of allegories as of a more loftie vnderstanding they vaunted themselues immoderately and brought euery thing to allegories so that euerie one thought that he might lawfully say what he woulde herein And this euill did not stay it selfe within the East but inuaded Afrike Italie France and Spayne also So by a little and a little the purenesse of Christian Theologie was transformed into a certaine Philosophie And wee may thanke suche traditions for this fruite And Epiphanius was a great boaster of such traditions who sometime alledgeth thinges vnder this title which are taken foorth of Apocriphall writers What neede many woordes Whosoeuer haue beene bewitched with the admiration of suche like traditions they haue all turned from the purenes of the Apostles doctrine vnto strange opinions vnsauorie follies So that these traditions seme vnto me to be like the meteorologicall fire which will burne nothing which naturall Philosophers call leaping goates For as that fire appeareth in the night ouer moist feÌ„nie places leadeth trauellers in the night out of their way if they meruayle at it and bee afrayde to beholde it vppon the which fraude it is called in Duitche Droechliecht deceitfull lighte euen so the Ghost or phantasticall appearance of Tradition leadeth them which haue it in admiration out of the way from trueth and throweth theÌ„ into errours And this