which thrust vpon vs a doctrine defiled and corrupted with the deuises of men in steade of the true doctrine of Christ and his Church endeuouring to bring to passe with fires with flames with water with swoorde and with halter more cruelly than euer did Nero or Dioclesian that we shoulde receiue the sayde doctrine as God his woorde because it is approued and confirmed by the Decrees and Councels of men So that wee being become the Disciples and scholers not of Christ the chiefe and heauenly maister but of men shoulde hang not of the authoritie of GOD but of men and worshippe him not after that Religion which was appointed by his owne lawes but after that Religion which mans rashnesse and boldenesse hath deuised and counterfeited With so great Religion forsooth is the fiercenesse of crueltie clothed The Samaritanes being moued by a woman of their owne nation after that they had ãâã Christ themselues answered that did no longer beleue Christ because âe womans wordes but because they heard Christ themselues But howe âh more rightly shal we answere these âcers of mindes which goe about by âeanes possible not to leade vs to âist as did that woman of Samaria to turne vs from him that wee doe beleeue them but Christ and that âe doe not for their sake imbrace the ââspel but because wee haue hearde âist himselfe teache and that wee doe ãâã therefore approoue and receiue their ââcked deuises because they set them âale vnder the pretence of the Churche ãâã Councels but that wee doe conântly refuse and detest them because ây are manifestly agaynst GOD ãâã trueth and because they doe their âst endeuour to make the authoritie ãâã GOD subiect to the authoritie of ân And what madnesse is this in that ââey saye that it was done without the âill of GOD that the Apostles and Euangelists write the Gospel when as in the first writing of the newe TestameÌt that is to say in the Epistle of the Synod of the Apostles this gorgious flower is expressely read It seemed good to the holy Ghost Paule also witnesseth that all Scripture is geuen by inspiration of god To be briefe Iohn in the Reuelation is coÌmaunded often to write for the instruction of the Church Yea the Lorde himselfe witnesseth It is not yee that speake but the spirite of your Father he it is which speaketh in you And we place speaking writing both in one degree so that he which said God into all the worlde and preach vnderstoode that the Gospel was also spread abroade by writing forsomuche as writing is plainely contained vnder doctrine To conclude the Catholike Church with one consent doeth witnesse that the bookes of the niewe Testament were written by the instinct of the holie Ghoste Doe these men with whom ⪠so ofte as they liste it is a greate offence to departe euen a little from the consente of the Churche not onelie âââârt from it but are directly contrarie ãâã it I meane in this place to repeate discusse the most beautifull sentence ââenaeus lately cited And this is it ât is the onely true and liuely fayth âââch the Church hath learned of the ââostles and distributed to her chilââân For the Lord of all gaue to his ââostles the power of the Gospel ârow whom we haue also knowne truth that is to say the doctrine of ãâã sonne of God to whom the Lord ãâã also he that heareth you heareth ãâã and he that despiseth you despiâ me and him that sent me For we âe not knowne the disposing of our âation thorow anie other but thoââw them by whom the Gospel came âo vs which then they preached âd afterward thorow the will of God âiuered vnto vs in the Scriptures to the foundation and piller of our âth This sentence of Irenaeus speaâh generally of the Scripture of the ãâã Testament the authoritie perfectiââ and sufficiencie whereof he sheweth ãâã most strong demonstration That is without controuersie the onely true and liuely faith which the primitiue Church receiued from the Apostles and distributed to her children This faith was in the beginning conceiued of that doctrine which the Apostles receiued from the sonne of god And this doctrine whereof the faith of the primitiue Church sprang did the Apostles deliuer first without writing by liuely voice Afterwarde they put the same doctrine in writing By what aduise Was it by the aduise of man No but by the will of god But did they put the same doctrine in writing Euen the verie same which being receiued from the sonne of God they preached with liuely voyce out of the which onely the Primitiue Church receiued the true and liuely fayth from the Apostles and distributed it to her children Wherevnto tendeth this That these particular Churches onely vnto whom the Epistles of the Apostles were writteÌ should vse those writings for theiâ present necessitie onely Not so Vnto vs say I haue the Apostles deliuered in the Scriptures the selfe same which they âââached Remember that the Epiâs of the Apostles sayth Augustine ãâã not written for them onely which âard them in the same time when ââey were written but for vs also neiââer are they recited in the Churche ãâã anie other purpose And what ãâã of the sayde Scripture woulde the Aââstles shoulde bee in the Church Ireâus answereth that that which they âiuered to vs in the Scriptures might âe in time to come the foundation and âer of our faith euen of that true and âely fayth which the Church receiued the Apostles distributed to her chilââen Therefore we haue the foundation âd piller of fayth in the Scriptures âiche the Apostles by the will of God ââue deliuered to vs Therfore that faith ââich is conceiued proued confirmed ââth of any other then of the Scriptures âiuered by the Apostles is not the true âely faith the Apostolike faith the faith the Primitiue Church These things most manifestly firmly agre togither ãâã Irenaeus his demoÌstration Therefore âe ⪠sheweth for what purpose the Apostles deliuered their doctrine to vs in the scriptures and what they would the end of the sayde scripture should bee in the Church euen that it might be the foundation and piller of our faith which hauâ not heard the liuely voice of the Apostles For wee will hereafter consider those thinges whiche Irenaeus in the same place reporteth of the accusers of thâ Scriptures And that yet there wicked vanitiâ may more plainly appeare which darâ affirme that it was not done by the commandement of Christ that the Euangelists and Apostles committed certainâ things to writing I will bring concerning this matter the most cleare witneâ of Saint Augustine Hee in the firsâ booke of the consent of the Euangelist the last chapter sayeth thus Through the manhoode which he tooke vpon him hee is the heade of all his Disciples as of the members of his own bodie Therefore when they wrote these
is necessarie for vs to folowe the holie scriptures and in nothing to depart from their determination Ambrose de officiis lib. 1. saith We may vse as we will those things which we finde not in holy scripture In the commentaries vpon the 86. Psalme which are set foorth in Hierom his name wee reade these wordes The Lorde shall rehearse it in the scripture of his people and of the Princes which were in her Howe shall the Lorde rehearse it Not by woorde but by writing By whose writing By the writing of his people that is to say by the holy scripture which is read to all people that is that all may vnderstande it Plato wrote not to the people but to a few for scantly three men vnderstand him But these that is to say the princes of Christ wrote not for a few but for all the people not that a few might vnderstande but that all might vnderstande And he sayth by the writing of his Princes that is to say of the Apostles and of the Euangelistes of them which were in her See what he sayth which were not which are that the Apostles onely excepted what thing else soeuer shall be sayde afterward might be cut off and not haue authoritie Therefore although any one be holy after the Apostles although he be eloquent let him not haue authoritie Because the Lorde rehearseth it in the Scripture of his people and of the Princes which were in her Cyrill or whether it be Origen in Leuiticum cap. 5. sayeth If thou canst not finishe all the flesh of the sacrifice the second day thou shalte eate none of it the thirde day c. I saith he doe suppose that by this space of two dayes may be vnderstanded the two Testamentes wherein euerie woorde which pertayneth to GOD may be sought for and discussed and all knowledge of thinges may be learned foorth of them And if there be any thing ouer the which holy Scripture cannot determine that none other thirde Scripture ought to be brought in for authoritie of the knowledge I coulde bring more suche like sayinges foorth of the Fathers but I trust I haue throughly satisfied the indifferent Reader with these Therefore all the sayinges and writinges of men whatsoeuer they be are to bee examined and tried by the lawe and by the Prophetes and by the Apostles writinges as in the moste certayne balaunce and so haue the moste holie Fathers iudged one and all For greater is the authoritie of Canonicall Scripture then of anie man of anie Byshoppes of anie Synode yea or of all the Churche Neither can the authoritie of the vniuersall church although it be gathered together whollye into one place foorth of all her members which euer were or be or in yeares to come shall bee deserue creâite in anie thing without the testimonies of Scripture So that Panormitane sayde neither foolishely nor falsely More credit is to be yeelded to one Laie man alledging the scriptures then to a general Councell representing the vniuersall Church if it bring no scriptures vnto whom Iohn Gerson agreeth when as he saith That the consent and voice of one learned man alleadging the scripture fittly is to be preferred before a generall Councell And it is prooued by the example of the Nicen Synode which had receiued the superstitious law of the single life of priestes had not Paphnutius onelie withstoode it Therefore if the disputations of the Fathers or their sentences or their expositions of the Scriptures doe disagree with the Canonicall Scripture and rule of fayth there is no cause why any shoulde obiecte their authoritie vnto vs For if the conteÌtion be touching learning holinesse and auncientnes the Prophets and the Apostles of Christ be more learned more holie and more auncient Neither is there anie cause why anie shoulde obiect vnto vs the consent of many Churches in this or that opinion For the consent of Christ of the Prophetes of the Apostles yea and of the Patriarches in sincere religion and in the holy sense of religion reuealed manifestly to vs by the Scriptures is more to bee esteemed from whose godly and religious iudgement wee must neuer departe But if anie reckon vp manie and whole kingdomes whiche haue beene of this or that opinion wee oppose against him the laboures of Paule one holie Apostle who filled the greatest partes of the worlde with the simple sense of the Gospel euen from Hierusalem and the coastes rounde aboute vnto Illiricum And forsomuch as by Augustine his authoritie generall Councels must be sometime corrected by the later and those assemblies which are to bee corrected muste needes bee in errour it followeth that all the authoritie of the Churche and of Councels stayeth it selfe by the Canonicall Scripture vnto the which onelie GOD his will is that this happines is peculiar that in it there is none errour The ix Chapter That the Canonicall Scripture hath the chiefe perfection of her authoritie from the holie Ghoste and of herselfe And contrarily that the Churche receiueth her authoritie from the Scripture HEtherto we haue yeelded many reasons for the most excellent authoritie of the Canonicall Scripture Nowe the question is from whence the scripture hath or receiueth this most excellent and perfecte authoritie or by whom the Canon was made whervnto the Canonical bookes pertayne The Papistes saie that the Scripture hath her authoritie from the Churche and that therefore the authoritie of the Churche is greater then the authoritie of the Scriptures As though the worde of GOD which endureth for euer were subiecte to mens decrees or as though GOD his truth shoulde intreate men to authorize it It is not so The woorde of GOD is of it selfe moste sure and needeth not the propping vppe of men but holdeth vp all thinges Heauen and earth shall passe away but my wordes shall in no wise passe away The Scripture receiueth her strength or authoritie chiefely from GOD from whom it was reueiled that is to say that it came not by the will of men but that the men of GOD beyng mooued by the holie Ghoste both spake and wrote whom beeyng chosen and elected for this office GOD adorned with manye and sundrie myracles and diuine testimonies So that there is no doubte at all but that those thinges were geuen from GOD by inspiration whiche they wrote and sette downe And the selfe same spirite which hath caused these thinges to bee written assureth vs that they are not the inuentions of men And when the spirite of GOD doeth herein witnesse to our spirit seale vp the Scripture in our heartes the faythfull soule doeth marueilously reioyce and is greatly confirmed Therefore we being illuminated by the vertue of the spirit doe not nowe beleeue either through our own iudgement or through the iudgement of other that the Scripture is of God but doe most certainlie perswade our selues aboue mans iudgement none otherwise then if wee
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 remeÌbrance 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 âo 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 ⪠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 âf necessitie by the authoritie of the Church which are expressed in no part âf the Scriptures make this as a great ârgument as they thinke that there are âut foure Gospels onely which may not âe discredited without the perill of losse âf saluation and that it appeareth by no Scripture that the other Scriptures which we haue are Canonicall worâhie credite Neither are the titles thereâf the titles of the Scripture but put to ây others Therefore say they if we shall âeceiue nothing but that which is in the Scriptures then shall wee not receiue âhe scriptures themselues Nowe that I may disclose the deceitfulnesse of this argumeÌt the indifferent reader must know âhat the Canonicall Scripture hath her âuthoritie chiefly from the holy Ghost ây whose motion and inspiration it was âet forth as lately wee did declare And âfter 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 âhem And by writing his Gospel hee âade an ende of writing Gospels And âherefore saieth hee
propertie of the doctrine of the newe Testament is so appointed by God him selfe that it can neither be written in tables nor in papers nor with penne nor with ynke nor by any other meanes What and if some Libertine with the Euthusiastes make further exception that the âââârine of God cannot be deliuered by ãâã voyce forsomuch as God his will ââto illuminate mennes mindes with ââââledge that they shall all know him ãâã the least to the greatest so that no ãâã shal haue neede to teache his neighâ saying Knowe the Lorde What ãâã they I beseeche you aunswere for ãâã traditions yet dare they goe furthââ insomuch that they say that it was ãâã without his commaundement in ãâã the Euangelistes and Apostles did ââmitte certeine things to writing beâââse the Lorde commaunded them to ââeache and not to write and also beâââse the worde of God conteyned in the ââspell is of such a nature that it can ãâã be expressed in writing And yet the ââhour of the Epistle to the Hebrues âhe middest of his writing whilest hee ââeth downe the doctrine of the niewe âââenant in writing alledgeth the selfe âne sentence of Hieremie And Paule â nowe alreadie written both the Eâââtle to the Thessalonians and the first âpistle to the Corinthians when hee âyed Not with ynke but with the spirite of God yea he did deliuer the selfe same then not with liuely voice but in writing did purpose to write more afterwarde It is therefore plaine that neither the Apostles did so vnderstande the sentence of Hieremie nor Paul his owne saying as these triflers faine that is to say that the doctrine of Christe and his Apostles cannot beare to be comprehended and deliuered in writing Certainely if their sentence may preuaile it will followe that the Apostles and Euangelists did wickedly beside yea rather against the minde of the Lorde blemishe the doctrine of grace in that they did committe that worde to writing and papers which is vnapt to bee written and vnto which suche a propertie is allotted by God that by no meanes it ought to bee committed to writing And hath hellish rage so blinded them that they cannot consider this These are they forsooth which bring the professoures of the sincere doctrine into hatred and accuse them of noueltie when as they them selues doe mocke the Churche with niewe foolishe and ãâã deuises Who at anie time beâââhem did so vnderstande or interâââ Hieremie Augustine a man of a ãâã sharpe witte in that booke which âote of the spirit and letter handleth place of the Prophete at large and âeaketh he not so much as one worde ââis interpretation neither doeth anie ãâã olde writers agree with them there ãâã Where is then this consent of the âârche which they so greatly bragge âând require Are these Giauntes so ââde to thinke that they haue seene ãâã which hath escaped the most excelâââ lights of the Church Fie for shame ââe foolishe and friuolous is that diffeâââce of the olde and newe Testament ââich they appoint Truely this reward ââe they for contemning the scripture âât they may staine the maiestie thereof ââh their wicked toyes you may see ââm that I may vse the woordes of Baââ weaue the lenowe webbe of the spiâât But let vs singularly reuerence the âearle troden vnder foote by hogges ââd keepe it most religiously Let vs therefore see the most sweete sentence of this excellent prophesie full of Euangelicall and heauenly comfort Therefore shall it appeare that the Prophetment nothing lesse than that which these goe about to wreste forth of his wordes yea rather that this place is directly against them Moreouer no man will doubte which shall heare Paule the Apostle and the epistle to the Hebrues who are the most certaine interpreters of this prophesie but that this prophesie doeth wholie appertaine to the kingdom and time of Christ and that the diuine Prophete did prophesie in this place of the benefit of Christ And God doth promise by expresse wordes That hee will make a newe couenant with his people to heale the weakenesse of the first and to correct the corruptions whiche were crepte into it by no faute of God but thorowe the noughtinesse of the people who as league breakers were departed from it neither tooke him according to the conditions of the league for their God in beleeuing him worshipping him and obeying his lawes For they âere weaker by meanes of their natuââll vanitie corruption and stubburnesse ââen that they coulde frame themselues ââroughly to the folowing of GOD his âill and to perfect obedience Whereâore that league was broken oftentimes âhrough their vnfaithfulnesse What âhoulde God therefore doe if he had bin willing to haue dealt according to extremitie of lawe and to haue punished them for breaking the league he might forthwith haue forsaken the people which brake the league and as they deserued haue cast them of and haue appointed them to suffer euerlasting torments But the vsing his greate mercie suche is his goodnesse and loue towardes mankinde was rather willing to spare those miserable men and their weakenesse then without mercie and with seueritie to reuenge the iniuries done vnto him Therefore he shewed the remedie when he promised that he woulde make a niewe couenaunt with his people which once he chose vnto himselfe Which couenante as touching the matter and substance is moste niew For his will was not by changing his purpose after the manner of men to backe and to make frustrate that which once he had decreed neither did he make a newe couenant cleane contrarie to the first For God his purpose is vnchangeable although as touching the properties or qualities it may be iudged after a sorte niewe Which thing Chrysostome hath expressed by a verie goodlie similitude Beholde saith he this also is niew when as some things thereof are taken away and some things remaine as if one alter an olde ruinous house thorowly and lay new fouÌdations we say foorthwith he hath made it niewe when as he hath but taken away some thinges and chaunged some thinges Therefore GOD pitying the state of mankinde hath dayly ioyned greater benefites and hath more and more polished that which as yet to his ancient benefites was rude and only begonne and hath made it perfecte Of this new or rather renewed league there be chiefly three principall pointes whereby GOD cureth all the inwarde diseases of mankinde and reââoreth him to perfect health And these âointes are the inwarde reforming of âens heartes the lightening of their mindes to the knowledge of God and âhe free forgiuenesse of their sinnes of the which inestimable benefites to bee bestowed in the time of the Gospel not onelie Hieremie but also the rest of the prophetes haue prophecies And of the reformation and correction of heartes that is to say of regeneration and newe birth Ezechiel hath prophesied moste clearely of all I will sprinckle saith he cleane water
vppon you and ye shall be cleane yea from all your vncleannesse and from all your idolâ shall I cleanse you a newe hearte also will I geue you and a newe spirite will I put into you as for that stonie hearte I will take it one of your fleshe and geue you a fleshie hearte I will geue my spirite amongst you and cause you to walke in my commaundementes and ye shal keepe my iudgementes and doe them Of the lightening of the minde is this prophesie of Esaie The earth shall be full of the knowledge of the Lorde euen as the Sea floweth ouer with water Also And they shal be all taught of God Againe this prophesie of Ioel which Saint Peter interpreteth And it shal be in the last daies saith God of my spirite I will powre out vpoÌ all flesh your sonnes and your daughters shall prophesie your young men shall see visions and your olde men shall dreame dreames And on my seruants and on my handmaydens I will powre out of my spirite Of the free remission of sinnes Esaie hath reasoned most plainely in his liii chapter And Daniel in his 9. chapter Micheas also in his last chapter Who is such a God as thou saith he that pardonest wickednesse and forgiuest the offences of the remnant of thy heritage He keepeth not his wrath foreuer for his delight is to haue coÌpassion He shall turne againe and be mercifull to vs he shal put downe our wickednesses cast all our sinnes into the bottome of the sea But what did the holy fathers of the âlde testament lacke these benifits Not ãâã For in obeying the commaundements of GOD and in belieuing rightly they did worshippe God purely which thing they did not performe by the strength of âree will nor by naturall power For had it not beene that they had Gods lawes promises written in their minde and vnderstanding by the holie Ghost and also a good wil to obey his commaundements through the grace of God they had not bin able to haue done such things Therefore they wanted not the diuine light which lightened them to beleeue obey And their sinnes also were forgeueÌ them through Christ Therefore they also enioyed these good thinges Why then did he promise that he woulde geue these thinges in the new League Truely because the father shewed foorth the power of his spirit much more plentifully vnder the kingdom of Christ and poured foorth his mercie vpon men This excellencie is the cause that that small portion of grace which he vouchesafed to bestowe vpon the fathers vnder the lawe is not to be made accompt of Therefore the difference consisted herein onely euen in the largenesse and plainnesse For at that time those giftes were restrained to verie fewe but now are the Gentils also made partakers of them They were in that age somewhat darke and intricate but vnto vs are they made plaine and cleare so that we neede not anie more the olde schoolemaister like instruction Therefore the difference of the olde and newe Testament doeth consiste in this largenesse playnnesse putting away of the olde schoolemaister like instruction and excellent clearnesse of the Gospel and not in that colde and vnsauourie I will not say wicked deuise of not writing the doctrine of the Gospel which these triflers doe feigne For what Hath GOD powred forth in the time of grace so great giftes by the meanes of immediate inspiration from GOD or without anie meanes That may not be By what meanes therefore hath he brought it to passe Euen by the ministerie of the Gospel For by it hath Christ most effectually shewed foorth the force of his spirit hath most clearly made himselfe knowââ to men and hath moste plentifully âestowed all the treasures of his heaâenly riches vpon mankinde So that âe ministerie of the lawe and of Moses âe Lawegiuer in comparison of the miâisterie of the Gospel may seeme verie âarraine and drie and as Saint Paule âearmeth it onely the deade letter destiâute of the liuely iuyce of God his spiâite Wherefore the same Paule when he woulde commende the efficacie of his ministerie alluded to the Prophesie of Ieremie saying Yee are our Epistle written in our heartes vnderstoode and read of all men Forasmuche as yee are manifestly declared that yee are the Epistle of Christ ministred by vs written not with ynke but with the Spirite of the liuing GOD not in stonie tables but in fleshie tables of the heart Here muste wee diligently note that hee calleth them forthwith the Epistle of Christ whom a litle before he called his Epistle moreouer he doth straightway reconcile expouÌd those things which at the first sight semed to be coÌtrarie the one to the other when as he addeth Ministred by vs. It may be called his Epistle in this respect that the holie Ghost seemeth to vse him in the writing thereof as the writer and the penne and it may also be called the Epistle of Christe because he is the authour of the saide writing and endited it to Paul by his spirite and guided the hande and penne of the writer and moreouer ingraued with his finger the healthfull doctrine of the Gospel in the heartes of the Corinthians by the force whereof it is not nowe printed in stonie tables as was the lawe before but in the fleshly tables of the hearte This is therefore to pertaine to the newe Testament saith Augustine to haue the lawe of God written not in tables but in the heartes that is to say to conteine the righteousnesse of the lawe in the inwarde affection where fayth woorketh through loue This is that sweete goodnesse of the hearte euen a niewe creature in Christe This is that pleasaunt goodnesse of the minde euen lightenyng And this happie and âââceiued goodnesse doeth not lead vs âây from the Lawe and testimonie to know not what vnsauerie traditions doeth delight in the law of God and âgeth to passe that our will is in the âwe of the Lord and that we exercise ãâã selues therin day and night although other law striue still in our members âââinst the lawe of the minde vntill the ââwnesse which from day to day is inâased in the inwarde man all oldnesse âng chaunged passe away The grace God thorow Iesus Christ our Lorde âiuering vs from the bodie of this âath Moreouer who is he nowe but hee ây see by the premisses howe iustly the ârt may bee turned backe vpon our adârsaries which they foolishly and rashâ wrested forth of the Prophesie of Iereâie The Lorde giueth his lawe into ââr heartes and writeth it in our bowels âith his finger and bringeth to passe âat we walke in his statutes and keepe âs iudgements and doe them he lighteth our mindes with the knowledge of ââm he freely forgiueth our sinnes and putteth away our iniquities Therefore let vs sanctifie and glorifie him and turne from these iuglers
And many other âignes truely did Iesus before the eyes âf his disciples which are not written ân this boke These are written that ye âight beleeue that Iesus is Christ the âonne of God and that in beleuing ye âight haue life thorow his name By âe which wordes if we beleeue the Faâhers Iohn coÌmended vnto the Church âot onely his owne Gospel but also the Gospels of the other three Euangelists Therfore by the euideÌt testimony of Iohn âhose things are written by the foure EâaÌgelists with holy choise which might sufâse the saluatioÌ of men not satisfie their âuriositie Paule hath signed his Epistles ãâã a peculiar marke so haue we 2. Thes â The salutatioÌ of me Paul with mine âwne hand which is the tokeÌ in euery âpistle So I write The grace of our âord Iesus Christ be with you all Amen Vpon these words Ambrose saith âecause of corrupters of the scriptures âe witnesseth that he subscribeth the âalutation himselfe alwayes with his âwn 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 couÌterfeit 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 coÌuenient 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 CouÌcels 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
me nothing else to teache thee but to expounde to thee the wordes of the teachers In Gratian his xi decree and third question whiche beginneth Is qui post you shall finde these woordes Let him be accompted as a false witnesse and a committer of sacriledge which saieth anie thing or commaundeth aâie thing beside the will of God or âeside that which is euideÌtly coÌmaunâed in holie scriptures Iohn Gerson in the first parte of the âxamination of doctrines citeth a cerâaine glose vpon this place There appeaâed vnto them Moses and Elias talking âith him which is this Euerie reuelaâion is suspected which the lawe and âhe Prophetes and the Gospell doe âot confirme Hierome vpon the Epistle to Titus âaieth Babling without the authoriâie of the scriptures hath no credite Basil in the sermon of the true and godâie faith saith thus If the Lord be faithâull in all his woordes and if all his â commaundements be faithfull then âs the falling from the faith in Greeke ãâã ãâã ãâã ãâã ãâã and the crime of pride manifest namely either to refuse any of âhose thinges which are written in the Scriptures or to bring in anie thing which is not written in the Scriptures considering that our Lord Iesus Christ hath sayde My sheepe heare my voice And a little before he saide also A stranger will they in no wise followe but will flee from him for they knowe not the voyce of straungers And the Apostle by a humane example doeth vehemently forbidde either to adde anie thing to the holy scriptures or to take any thing from them when as he saith Though it be but a mans Testament yet if it be allowed no man reiecteth it or addeth thereto The same Basil saieth also in his eighty rule of morals and xxi Chapter What is the propertie of the faithful Euen this to be throughly persuaded in his minde that those thinges are true and effectuall which are vttered in the Scripture and to reiect nothing or to presume to deuise any newe thing For if whatsoeuer is not of faith be sinne as saith the Apostle and if faith commeth by hearing and of hearing commeth the woorde of GOD without doubte when any thing is without the holie Scripture which cannot bee of fayth it is of sinne Theophilact vpon the Epistle to the Romanes the last Chapter saith They which bring any thing beside the doctrine of the Apostles bring in offeÌces ând heresies and dissentions Chrysostome vppon the Epistle to the Romanes the last Homilie saith Thereâore there will be none offences there âill be no discordes except some doctrine shal be deuised which is contraây to the doctrine of the Apostles Origen vpon Mathew the xxv Hoâilie faith For the proofe of all the âoordes which wee vtter in our doâtrine wee ought to bring foorth the âense and meaning of the Scripture to âonfirme that sense which wee expouÌd âor euen as all the golde whatsoeuer âs without the temple is not halowâd so euery sense which is without hoâie scripture although it seeme to some âoonderfull is not holy because it âs not contayned in the sense of the Scripture Therefore we may not for the âonfirmation of our owne doctrine take âur owne interpretatioÌs except it may be shewed that they are holy because they âre contayned in the holy Scriptures as in certaine temples of God. Ambrose in his fourth booke of Virginitie sayeth We doe rightly condemne all newe thinges which Christ hath not taught because Christ is the way to the faithful Therefore if Christ haue not taught that which we haue we our selues iudge it also detestable It appeareth also by the most graue sentences of the Fathers that it is a verie greate wickednesse yea accursed and execrable vngodlines to preach any thing in the Churche of God beside the holie Scripture Wherefore I exhorte you whose vsuall manner is and that with great solemnitie to preache beside the Scripture and to abuse the simplicitie of Christian people whom you make madde with your dutifulnesse and subtill reasoning and whom you bewitch being wakened with so manie moste graue sentences of the men of God to acknowledge your detestable boldenesse vanitie and rashenesse and to leaue it of For if we beleeue Tertullian you ought to be afrayd of that curse which is pronounced against them which adde to the Scripture or take from it If we geue credite to Ambrose and Augustine you are accursed you are detestable you are wiser than you ought to be and you walke in a cloude If we credite Gratian his decree you are the false witnesses of God and committers of sacriledge If wee will geue eare to Basil you are manifestly fallen from the fayth you are stayned with the crime of pride and you teache sinnes If we hearken to Chrysostome and Theophilact you bring in offences heresies and dissentions If wee be of Origens and Hieromes mind you bee prophane and vaine bablers which deserue no credite Therefore either cast awaie and treade vnderfoote the authoritie and consente of the auncient Fathers by your wicked impudencie or else confesse your selues to be as you are euen wicked and cursed persons and repent with the true sorowe of the hearte and with true groninges The xii Chapter That the true Churche is to be sought in the Scripture to be included therein and to be esteemed by the Scriptures CHrist pronounceth in the Gospel that they are of God which heare God his words that they are his sheepe which confesse his voyce to be the voice of the Shepheard and esteeme the voice of euerie one else to bee the voyce of a straunger By the same reason the spirite by the mouth of Paule doeth pronounce that the Churche is built vppon the foundation of the Prophetes and Apostles And that the Church is sanctified vnto the Lord in the fouÌtaine of water in the word of life He teacheth vs the same more plainely by the mouth of Peter also wheÌ as he instructeth vs that the people of God are borne anew of incorruptible seede by the word of God which liueth lasteth for euer To be briefe the preaching of the Gospel is called the kingdome of God wherby the heauenly king gouerneth his people Therfore God his word is the chiefest marke to knowe the church by commended vnto vs euen by the Lorde himselfe For this cause Augustine disputing against Petilian what the church is and where it is will not haue it sought pointed forth in the wordes and rumours of men nor in Councels nor in signes and wonders but in the Canonicall Scriptures Let vs not heare saith he this say I this saiest thou But this sayth the Lord There be the bookes of the Lorde vnto whose authoritie both of vs do agree both of vs yeeld credit There let vs seeke the Church there let vs discusse our cause Againe Let those âhings
foorth of Augustine and Chrysostome wee haue declared What saye you to this that the same Christ the Lorde will hereby chiefly haue his disciples and so consequently and vndoubtedly his church also knowen and esteemed if they keepe his sayings faythfully and obserue them And doeth plainly witnesse that they are cast off which will not keepe his doctrine and followe it As for this power aboue the Scriptures which these felowes claime vnto themselues by their subtile Sophistrie the auncient Fathers neuer knewe nor sought as lately we haue shewed Constantine the Emperour commaunded the Fathers when as they were assembled in the Nicene Councell that they should define the controuersie of the one and selfe same substaunce of the father and the sonne foorth of the Propheticall and Apostolicall Scriptures And yet none withstoode him there saying that the Churche ought to discusse the controuersie by her owne absolute authoritie because shee was not subiect to the Scriptures but had them rather in subiection vnto her Neither did they complaine that the Emperour did anie whitte at all debase the Churche when as hee made her subiect to the rule of the Scriptures And how will these men bring the Scriptures in subiection to the authoritie iudgement and censure of the Church seeing Christ our Lorde doeth not saye that the Churche is iudge of his Doctrine but pronounceth rather that his doctrine shall be iudged of all mankinde in generall And thus maye wee vnderstand that Christe is not to bee iudged by men with what title soeuer or prerogatiue they bee adorned but all mankinde to bee iudged by him according to the Doctrine of his worde The .xix. Chapter Of the saying of Paule The Church is the piller and ground of the trueth THey say that the Church is the piller and ground of truth and that it can not erre The Apostle speaketh not of the Church of anie one time or place but of the Catholike Church of al times and places which also conteineth the Prophets and all the Apostles with all their doctrine and Christ the Lorde himselfe as the chiefe and euerlasting heade and therefore her onely head This Church is the piller and grounde woorke of the trueth of the Prophetes and Apostles doctrine VVherefore we also following Augustine doe confesse that we are mooued by the testimonie of this Churche which also before wee sayde rather to beleeue the Gospel then the Popes and their Decrees and all their Councels But the Church of anie one time or place especially after the Apostles is not the piller and grounde of the trueth but so farre foorth as shee hath the word of God with her preacheth it reteineth it conserueth it and not because she strengthneth it being weak or maketh it to be of authoritie being vnconstant much lesse because she vsurpeth vnto her self a censours rod ouer it or setteth downe any thing concerning it after her owne iudgement Therefore as she speaketh foorth of God his worde she erreth not neither can she erre but either speaking or doing without it she not only can erre but doth erre But these men whilst they cloke their tyranny with the beautifull title of the Church faine vnto vs a Churche which although it ordeine any thing beside or against God his worde yet erreth not And therefore would they that shee should rather be beleeued then the worde of god But whilst they stay them selues vpon this opinion they differ as much as may be from the olde fathers and from the consent of the Catholike Church For the fathers in their councels did alwayes confirme their decrees by the testimonyes of Scripture And although they yeelded no small honour to councels yet ân the greatest controuersies they did not âo much appeale vnto councels as to God âis oracles which are the Scriptures Heereof Augustine is witnesse which would not that the authoritie of the councell And this which Hilarie wrote long agoe may much more truely be applyed to our times For the greeuous and perilous errour in many and the fall of many although it doe vnderstande it selfe yet through shame to rise presumeth authoritie to it selfe hauing this impudencie of the number that wheras it erreth it would haue it esteemed wisedome and where as it erreth with many it affirmeth it to bee the vnderderstanding of the trueth whilest lesse errour is supposed to be in the trueth The xx Chapter Of the saying of Paule Brethren stand fast and holde the ordinaunces which ye haue beene taught whether it bee by our preaching or by our Epistle I Had almoste passed ouer the place of Paule whiche the defendours of superstitions obiect vnto vs as a moste strong and an vnanswearable argument And it is thus 2. Thes 2. vers 15. Therfore brethren stand fast and holde the ordinaunces which yee haue beene taught whether it be by our preaching or by our Epistle By this place it is manifest say they that all things which are necessarily to be holden are not comprehended in the writinges of the Apostles but that those thinges also which beeing deliuered by the Apostles with liuely voice are come vnto vs by traditions are to bee receiued with like reuerence and affection of godlines But when as they can not prooue that those traditions which they defende bee Paules they are woorthy to be laughed at and very foolish whilst they will holde vp their stinking piller of their superstitions by the testimonie of the Apostles And when Paule wrote this Epistle the Canon of the Scripture of the newe Testament was not yet made Which when it was once made by the authoritie of the holy Goost as we haue lately taught after the making thereof we make men the authours of thinges to bee beleeued not without the great reproche of the same spirit Wherfore in this matter we must consider with great heede that which Paule wrote aboute the ende of his life concerning the sufficiencie of the Scriptures when as hee sayth All Scripture is giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousnesse that the man of God may be perfect instructed to all good woorkes For if the Scripture make the man of God instructed perfecte and throughlye furnished to euerye good work than doth it not leaue him to be instructed to be made perfect and to bee thorowly furnished by traditions in any good worke Wherefore so ofte as they bring in a worke which they contend to be good or any thing necessary to be beleeued which can not be proued foorth of the holy Scriptures I had rather say that that which they bring in is not good or profitable then to pronounce otherwise of the moste excellent authoritie of the Scripture than the Apostle hath appointed concerning the same What saye you to this moreouer that the doctrine which the Apostles taught whether it were by preaching or by Epistle was not contrary not
the church of Rome was saide to be otherwise The place of S. Augustine is worthie memorie in his 76. epist. to Casulanus where he intreateth of fasting sayth If it be answered that Iames taught this at IerusaleÌ Iohn at Ephesus the rest in other places which Peter taught at Rome to wit that men should fast on the sabboth day but that other countries were departed froÌ this doctrine that Rome continued in it still it is replied to the contrarie that rather certaine places of the west wherin Rome is kept not that which the Apostles deliuered but that the couÌtries of the East from whence the Gospel began to be preached haue remained without anie varietie in that which was deliuered by all the Apostles with Peter himselfe that men should not fast vpon the Sabboth day this is an endles contention ingendering strifes not ending questions Therefore since there is so great varietie and diuersity of Traditions al cannot be iudged to be Apostolike Certainly Paule witnesseth that he taught euerie where and in euerie Church the self same Therefore Cyprian wrote wisely to Pompeius that he would not allow traditions but what were conteined in the gospels the Epistles of the Apostles or in the Actes of the Apostles VVherevnto thou maiste adde those which are necessarilily inferred foorth of the holy Scriptures VVhatsoeuer else are brought in are vncertaine and not euerie where receiued yea if the matter be well wayed we shal confesse that traditions haue ministred occasion of verie manie superstitions in the Church of errours and controuersies Therefore neither the rule of faith nor the certaintie of doctrine doth depend of the custome of the Church but if a iust consent ought to be kept in the Church it is necessarie that we sticke firmely and constantly in the oracular Scripture onely The xxv Chapter That the Church hath beene deceiued euen from the Apostles time vnder the pretence of Traditions NOw forsomuch as the name of Traditions hath alwayes beene a Patrone of superstitions in the Church and because now adayes all kinde of abuses corruptions and superstitions is defended vnder their title wee had neede to vse heerein verie greate attentiuenesse and warinesse And in very deede whilest the Apostles yet liued false prophets fayned many corruptions which they obtruded to the Churches and extolled for this consideration as though they had beene deliuered by liuely voyce from the Apostles the which thing the Epistles of Paul do manifestly shew VVhich was the cause that the Apostles beganne to comprehend their doctrine in writing And Paule when he began first to write gaue a verie wholesome admonition saying That ye be not sodenly mooued from your minde nor be troubled neither by spirit nor by woorde nor yet by letter as from vs. A caution in deede most woorthie consideration foreshewing three manner of craftie deceites whereby counterfeiters were woonte for the most parte to deceiue The first is a spirit that is to say a reuelation or a prophecie the second is a woorde that is to say a reason or mans coniecture the third is an Epistle that is to say a forged writing and counterfeite Traditions Of with kinde of leigerdemain except the churches take very diligeÌt heed they cannot choose but be deceiued verie perilously and dangerously Yea and he warneth the Church of the Colosians foorth of bandes that they take heede least they be spoyled through vaine deceit after the tradition of men And Peter wheÌ as now the end of his life approched wheÌ he wrote his last epistle forewarneth that there should come false teachers which with feigned woords should make marchandise in the Church And experience sheweth that those forewarninges of the Apostles were not vaine For when as the doctrine of the Apostles was yet in so fresh memorie that the purenesse therof might be prooued euen by the succession of Bishops yet did heretikes that notwithstanding beginne to obtrude pestiferous doctrines vnto the Churches vnder the pretence of traditions If there were obiected vnto them the doctrine of Christ and his Apostles deliuered to the Churches by the succession of bishops they did cauil or that I may speake more truely they falsely accused the Apostles saying that they vsed the room of teachers in hypocrisie and dissimulation not as the truth it selfe was but after the capacity of the hearers and that they so framed their doctrine and answeres as euerie one was affected teaching blinde things to the blind according to their blindnesse to the feeble according to their feeblenesse to those which were in errours according to their errours that they opened the misteries to them only which were worthie could vnderstand them than the which what can be deuised more vnwoorthie and more impudent against the most holy and moste faythfull Ambassadours of Christ But if they were vrged with the scriptures they accused the scriptures as not being well as spoken diuersly and as such forth of the which the truth cannot be found by them which are ignorant of the tradition euen of the tradition not deliuered by writing but by liuely voice whereof Paule saith We speake wisdome among them that are perfect Yea and the Carpocratians did defend their errours by this colour affirming that Iesus spake such thinges priuately to his Apostles in a mysterie and that the Apostles deliuered the same secretly not to all but to them onely which were worthie and agreed therevnto The like pretenses of heretikes doth Tertullian also make mention of And so did the heretikes folowing take the impostumes of their corruptions with this galand colour of tradition Artemon referred his doctrine to the foregoers yea euen to the Apostles themselues Basilides bragged that his maister was one Glaucias with had beene the interpreter of Peter Valentinus bosteth that he was one Theodatus scholar who was of Paules familiar acquaintance The Marcionites gloried that they had to their maisters the disciples of Matthias and that they held the doctrine deliuered by them How say you by this that not onely heretikes seduced men by this pretence but this cloke of traditions deceiued Apostolicall men also and ministred occasion of errour Let Papias Bishoppe of Hieropolis Iohn his scholer be an example whose woordes in Eusebius are these I thought that I should not receiue so much profite by bookes as by liuely voyce You see that Papias preferred traditions before the Scripture wherefore he made inquirie chiefely of the traditions of Andrew Philip Thomas and of other Apostles of whome there are no writinges extant But marke whither so greate admiration of traditions drewe him Papias addeth saith Eusebius manie Paradoxes and certaine other thinges as brought to him by Tradition not written and certeine straunge Parables and doctrines of our Sauiour with some other fabulous matters among the which also is the opinion of the Chiliastes Therefore Papias beyng blinded with ouer muche search and estimation of vnwritten traditions brought
is that worthie wisedome which hitherto hath filled the mindes of the blinde Iewes with most foolish knowledges and hath caused worthie men otherwise in the Church and a great multitude folowing them to departe from the truth and to goe out of the way So that it is a most sure way to examine all traditions by what title so euer they be commended according to the rule of Scripture that that which hath not authoritie by the Scriptures may be by the same facilitie contemned whereby it is prooued as Hierome his saying well warneth vs. For the counsell of Chrysostome is wise which sayth Therefore the Lord knowing that there would come such a confusion in the last dayes doth commaund that the Christians which are in Christianitie willing to receiue the strength of the true faith shoulde runne to nothing but to the Scriptures otherwise if they shall regarde anie thing else they shall be offended and perish Againe Ierome sayeth The sworde of GOD striketh other things which men finde and deuise of their owne accorde without the authoritie and testimonies of the Scriptures as though they came by the tradition of the Apostles Therefore at all times and in euerie doubtfull matter we must flie to the Scripture which executeth the office of the chiefe Iudge in euerie controuersie of Diuinitie to whose sentence all traditions all Churches all Councels all deuises of men ought to stand and from the which it is not lawfull to appeale to anie other nor to depart from the worde of God and to giue our selues greedily to the traditions of men For he which heareth the scripture heareth the holy Ghost the authour of the Scriptures and reuerenceth him and contrarily he which despiseth the iudgement seate of the Scriptures and the iudgements giuen in the Scriptures will not quiet himselfe therewith despiseth the spirite of God and vseth himselfe more reprochfully against him than can be vttered And he which will not suffer himselfe to be led as it were by the hand by the guiding of the Scripture foorth of the thornes and briers of doubtes errours superstitions corruptions abuses is verie well worthie to wander out of the way he knoweth not whether to stray perpetually The Conclusion I haue prooued by a verie large and contentious disputation that the holie Scripture is God his worde wherein is inclosed a full and a perfect summe of heauenly wisedome Neither is there any thing necessarie to saluation which is not set forth in the Scriptures For if there had beene any thing needfull to be knowne God would not had omitted it since his will was to teache vs thereby not to the halfes but fully whatsoeuer his pleasure was that wee should know and which hee knewe to bee profitable for vs This is the onely foundation and piller of the liuely faith this is the sure bulwarke against the deceites of errours Foorth of this ought Heresies to bee confuted foorth of this ought doctrines chiefly to be discerned foorth of this ought definitions of fayth and assertions to be taken The Scripture is of most cleare and pearelesse authoritie so that all godly and faythfull vnderstanding ought to serue it And it is the Catholike consent of the Fathers yea and of all the Church that the Canonicall Scripture ought to bee preferred before all Churches all Councels although they bee generall all Traditions Decrees deuises writings of all men although they excell in learning and holinesse The Church doeth so reuerence and adore the fulnesse perfectnesse and soundnesse of the Scripture that she doeth accurse as wicked and false witnesses of God as detestable authours of offences Heresies and dissentions as proude vaine and fallen from the fayth so many as do preach beyonde the scripture Yea and she suspecteth euerie reuelation euerie prophecie euerie Tradition to bee briefe euerie rule of faith which is not grounded in the Law and the Prophets and the Gospel And the high perfection of the chiefe authoritie of the Scripture doeth not depende of the Church or of any testimonie of man but chiefly of the witnesse of the holy Ghost For the allowing of this doctrine went before the Church which was called sprong and increased by the worde and which is stayed vp by the doctrine of the Prophets and Apostles as by a ground worke or proppe Although we doe not denie that the authoritie of the Church is then of some weight when as it consenteth and agreeth with the authoritie of the Scripture both for this purpose that the scriptures may be beleeued and also for this that the Scriptures may be well vnderstanded But the Church doeth not make newe articles of the fayth or a newe interpretation but is a witnesse and a restorer of the true and incorrupt meaning deliuered in the Scriptures and by the voice of the Apostles and carieth before her the light of the woorde to put awaye the darkenesse brought into the Scriptures by Heretikes And this is the care of the Church alwayes to confirme by Scripture whatsoeuer shee appoint For shee doeth reuerently acknowledge that her authoritie doeth staye it selfe by the woorde and doeth depende of the woorde For the Scripture is a plaine sure and infallible note of the Church For in the Scripture and no where else in so great varietie of sectes and repugnancie of opinions is the Church to bee sought knowne and prooued and by it to bee esteemed Where the Scripture is heard there is the Church there doe the sheepe knowe the voyce of the sheepheard And if the doctrine of trueth bee buried the Church vanisheth forthwith from mens eyes Neither doeth the Church reigne ouer our fayth neither doeth shee require to bee beleeued but so farre foorth as shee speaketh the woordes of god For when as shee doeth confesse that shee receiueth her authoritie and credite from the Scripture onely shee submitteth her selfe obediently to the holie Scriptures Therefore whatsoeuer shee affirmeth or denieth whatsoeuer shee appointeth or commaundeth or disappointeth or forbiddeth shee woulde haue it knowne and beleeued that shee bringeth foorth therein not her owne or anie other mans or creatures but the wordes and sense of God but of Christ Therefore the Church doeth not erre for she followeth her owne iudgement in nothing but euery where and in all thinges obeyeth Gods worde wherein there is no darkenesse no errours And if she do otherwise this saying of Scripture is true Let euerie man be a lyer and God onely true In deede the Church is the piller and ground of truth because she is keeper of sounde doctrine and publisheth it to them which come after least it should faile in the worlde And that is the holie and diuine Scripture which the consent of the Church doeth allowe and approoue but this consent and this approbation is not the deuise of man but a necessarie confession and a testification expressed by the force of the truth which doeth not bring to passe that the authoritie of the