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
appointmentes of God and the comming of his beloued Iesus Christ our Lorde and that his generation which is of the virgin and his passion and his resurrection from the deade and his ascention in the fleshe into Heauen and his comming from Heauen in the glorie of the Father to finishe all thinges and to raise vp againe all fleshe of mankinde that vnto Christ Iesus our Lorde and GOD and Sauiour and King according to the will of the inuisible Father euerie knee may bee bowed of thinges in heauen in earth and vnder the earth and that euerie tongue may confesse him and that he may doe iust iudgement in all and that he may cast the Angels of spiritual wickednesse hauing transgressed and beeing become Apostataes and also vngodly and vniust and wicked and blasphemous men into eternall fire And that hee maye bestowe as a gift incorruption vpon the iust and vpright hauing kept his commandements and continued in his loue some frō the beginning and some by repentance giuing them life and may cloth them with euerlasting clearenesse Where as the Church hath receiued this preaching and this faith as wee haue before sayde being dispersed into the whole worlde she doth diligently keepe as dwelling in one house and in like maner beleeueth these things euen as hauing one soule and one heart agreeably preacheth and teacheth and deliuereth the same as possessing one mouth For although there be vnlike speaches in the worlde yet the vertue of the tradition is all one and the verie same Neither do those Churches which are founded in Germanie beleeue otherwise or teach otherwise nor those which are in Spain nor those which are in Frāce nor those which are in the East nor those which are in Egypt nor those which are in Lybia nor those which are placed in the midst of the worlde but as the Sunne being the creature of God is all one the selfe same in the vniuersall world euen so the light also that is the preaching of the truth shineth euery where lighteneth all mē which are willing to come to the knowledge of the truth Neither doeth he which excelleth in speach among thē which gouerne the Church say any other things but these For no man is aboue his maister neither hath hee which is weak in speaking lessened the tradition For seeing that the faith is al one the selfe same neither he which can say much maketh it more nor he whiche can saye lesse maketh it lesse Thus farre Ire This is therfore the tradition of the Apostles this is the true antiquitie of the Church this is the catholike consent And this is worthie to bee considered that hee affirmeth that those which were most eloquent among them which gouerne the Churches will say none other thinges but these Therefore so oft as the Papistes fable touching other trifles they are to be iudged to depart from the tradition of the Apostles from the vnitie of fayth and from the Catholike consent And Irenaeus rehearseth in the next Chapter as it were the common places which the Pastours of the Primitiue Church were accustomed to handle And of what matters did they then dispute Of Purgatorie Of the worshipping of Images Of holie water and of other Popishe trifles Not so Of what then Of the Apostacie of the Angels which transgressed of the fall and disobedience of the first men of the temporall and heauenly and earthly promises of the diuerse appearinges of GOD of the difference of the Testamentes why GOD concluded all thinges vnder vnbeleefe that hee might haue mercie vpon all of the cause of the incarnation and passion of the woorde why the Sonne of God came in the last times and not in the beginning of the calling of the Gentils of the ende of the worlde of the resurrection of the fleshe and of other questions of the like sorte drawen foorth of the middest of the Scripture Whereby it is plaine that nothing was accustomed to bee handled then in the Churche beside the Scriptures Againe the same Irenaeus sayth lib. 3. cap. 4. Forsomuch therefore as there be so great proofes we must not still seeke this truth among other which we may easily receiue from the church considering that the Apostles most plentifully layed vp in her as in a riche storehouse all thinges which appertayne to the truth that euery one that woulde might take foorth of her the water of life For she is the entraunce of life and all others are theeues and robbers for the which cause wee must auoyd them and must loue with great diligence those things which are the churches and to holde fast the tradition of the trueth For what and if any man reason of any small question ought hee not to haue recourse to the most auncient Churche wherein the Apostles were conuersant and to take from them touching the present question that which is certaine and verie playne But what and if the Apostles had not left vnto vs the Scriptures ought we not to folowe the order of the tradition which they deliuered to them vnto whom they committed the Churches vnto the which ordinaunce many nations of those barbarous people which beleeue in Christ doe assent hauing saluation written in their heartes by the spirite without character or ynke and keeping diligently the olde tradition beleeuing in one God the maker of heauen and earth and of all thinges which are in them through Christ Iesus the Sonne of God ▪ which for the most tender loue towarde his owne workemanshippe Man sustained that generation which was of the Virgin he himselfe of himselfe vniting the manhood to the Godhead and suffering vnder Pontius Pilate and rising againe and in clearnesse receiued in glorie to come the Sauiour of them which are saued and the iudge of them which are iudged and sending into eternall fire the counterfeiters of the trueth and the dispisers of his Father and of his comming They which beleeued this fayth without writing as touching their speache are barbarous but as touching their iudgement and custome and conuersation throughe their fayth are most wise and please GOD walking in all vprightnesse and chastitie and wisedome Heere hast thou agayne the true and auncient tradition of the Apostles described by Irenaeus whiche deliuereth nothing without and beside the Scripture but containeth the summe of the whole Scripture Nowe it remayneth likewise that wee heare Tertullian bearing witnesse of the tradition of the Apostles also The rule of faith saieth he is euen this whereby wee beleeue that there is but one God and none other but the maker of the worlde which brought all thinges foorth of nothing by his worde first of al sent foorth that that woorde was called his sonne in the name of the same God was diuersely seene of the Patriarches was alwayes hearde in the Prophetes was lastly brought by the spirite and power of God into the Virgin Marie was made fleshe in her wombe and was borne man of her
holy profitable and necessarie argument I began foorthwith to read the Booke with great affection and easily perceiued that the authour being indued with singular humanitie and modestie did of purpose conceale his name not regarding to make it knowen For hee woulde not seeke to gette any praise of the worlde which manie foolishly doe by setting foorth Bookes but was rather willing to further extolle and sette foorth the glorie of GOD onely and of his woorde I sawe also in the man a feruent desire to bringe the syncerenesse of pure Religion to knowledge and to further the manifest profite of the louers of godlinesse To bee briefe I acknowledged the giftes of God to appeare in this man I meane his dexteritie and happinesse in handeling this famous argument hauing beene long in controuersie among the learned and diuersly expounded For whatsoeuer may be spoken thereof necessarily and profitably hee hath wholy conteined it in this booke yea and that briefely euidently plainly and in verie good order For hee hath distinguished the whole matter being otherwise copious into Chapters then hath â—ee placed before euery Chapter the Argument so that euen by these briefe Chapters thou mayest easily perceiue the scope and ende of the whole Booke the summe and maner of the handeling of the â—ame Wherevpon I haue prefixed before this woorke the Title of the Booke fraâ—ed of the matter handeled therein that thou mayest euen with one viewe and foorthwith in the beginning beholde all thinges in a verie briefe summe whiche are conteined in this Booke He setteth foorth plainely and confirmeth all his matters especially as it is meete by the holie Scriptures then also by fitte testimonies of the blessed auncient Fathers Neither hath this his profitable trauaile â—iked mee onelie but also certaine other godlye and learned men vnto whome thou mayest worthilie ascribe more than vnto mee I haue therefore placed this mine Epistle before this Booke least the woorke beeing sette foorth without â—he Authours name shoulde eyther â—ee little regarded or suspected of thee Neither shall this Booke bee namelesse if it meete with anie stoute aduersarie which can assaile it and oppugne it Those thinges which I haue hitherto spoken in praise of this booke thou shalt by experieÌ„ce and with admiration witnesse to be true so that thou reade it diligently and with a sincere minde and also weigh it duely Farewell gentle Reader From Zurich the moneth of August 1571. ⧠A briefe summe of the chiefest pointes handeled in this Booke as it is deuided by Chapters THE reasons of those which doe extoll the authoritie of the Church abooue the Scriptures Cap. 1. Fol. 1 The deceitfulnesse of them is reprooued which doe diminish the authothoritie of the Scripture wherevpon the authoritie of the church doeth depend Cap. 2. Fol. 4. That the authoritie of the Scripture is greatest because it containeth the woorde of God which in the begining was deliuered to the church by liuely voice cap. 3. Fol. 8. The place of Hieremie his 31. chapter is discussed also it is shewed that the Apostles wrote the Gospel by the will of god cap. 4. Fol. 14. That all things which concerne faith godlinesse and saluation are fully and sufficiently contained in the Scripture cap. 5. Fol. 26. That the Scripture was giuen by inspiration to correct euill manners to confute heresies that forth of it onely controuersies must be iudged And that it is neither darke nor doubfull cap. 6. Fol. 30. Whervpon the Scripture is called Canonical Also testimonies of the Fathers touching the most excellent authoritie thereof cap. 7. Fol. 42. That the authoritie of the Canonicall Scripture is more excellent then the Councels the Fathers yea then the decrees and ordinaunces of all men Cap. 8. Fol. 44. That the Canonical Scripture hath the chiefe perfection of her authoritie from the holie Ghoste and of her selfe And coÌ„trarily that the Church receiueth her authoritie from the Scripture cap. 9. Fol. 51. Howe the Canon of the newe Testament was ordained and that it hath authoritie of it selfe and from the Authors thereof and that the authoritie of the Church is maintayned thereby cap. 10. Fol. 55. Howe vngodly and wicked it is to preach without the warrant of holy Scripture cap. 11. Fol. 11. That the true Church is to bee sought in the Scripture to bee included ded therein and to be esteemed by the Scriptures cap. 12. Fol. 65. 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 cap. 13. Fol. 69. That the Church publisheth the word of god cap. 14. Fol. 70. That the Church discerneth the Books of holy Scripture from Apocryphall and counterfaits cap. 15. Fol. 71. Of the saying of Augustine I would not beleeue the Gospel but that the authoritie of the Church mooueth mee also cap. 16. Fol. 74. Of the gift of interpretation Cap. 17. Fol. 77. Of the the saying of Christ If he will not heare the Church let him be vnto thee as an Heathen man and a Pubcan Mat. 18.19 cap. 18. fol. 82. Of the saying of Paule The Church is the piller and grounde of the trueth 1. Tim. 3.15 Chap. 19. Fol. 84. Of the saying of Paule Brethren stand fast and holde the ordinances which ye haue taught whether it be by our preaching or by our Epistle 2. Thes 2.15 Chap. 20. Fol. 86. That the doctrine which the Apostles taught by liuely voyce and which they deliuered in writing is all one and that this is the fourme of the traditions of the Apostles if they agree with the holie Scriptures Chap. 21. Fol. 88. A perfite proofe of those Traditions which are indeede the Apostles foorth of the moste auncient Writers Irenaeus and Tertullianus Chap. 22. Fol. 91. Of the subtiltie and deceitfulnesse of Sophisters which vse guilefully the woorde Tradition which is diuersly taken Chap. 23. Fol. 101. Of the vncertaintie repugnancie and varietie of Traditions Chap. 24. Fol. 104. That the Church hath beene deceiued euen from the Apostles time vnder the pretence of Traditions Chap. 25. Fol. 106. A Catalogue of the Doctors and writers whose testimonies the authour of this Treatise doth alledge in this Booke Ambrose Athanasius Augustine Basil Chrysostome Clemens Cusanus Cyprian Cyril Epiphanius Enagrius Eusebius Gerson Gratian Hillarie Hyperius Ierome Irenaeus Lactantius Nicephorus Origen Panormitanus Philaster Saluianus Sozomenus Tertullian Theodoretus Theophilactus Whether the holie Scripture haue authoritie from the Church Or whether the Church doe rather take authoritie from the holie Scripture The first Chapter The reasons of those which do extoll the authoritie of the Church aboue the Scripture THE chiefest reuerence after God God his woorde is due to the Churche Christe his spouse whiche God so dearelie loued that his will was that his onely begotten sonne should be a sacrifice for the same whome he endueth with his spirit that the sayde Church may be the temple and image of God wherein his
therefore stande that I may vse Basill his woordes to the arbitrament of Scripture geuen by inspiration from God and let the sentence of trueth be adiudged vnto them amongest whom doctrines agreeing with God his worde are founde It liketh me to set downe in this place the most beautifull sentence of Cyprian which Augustine affirmeth to bee without doubte moste excellent It is a short way saith he with religious and simple mindes both to lay away errour and to finde foorth and trie out the truth For if we returne to the heade and fountaine of GOD his tradition man his errour ceaseth if the Conduit pipe of water which before did runne plentifully and aboundantly doe faile of a souddeine doe they not goe to the fountayne that the cause of the defecte may foorthwith bee knowen whether it bee drie in the head by meanes that the vaynes of the well are dried vp or whether it runne sounde and full from thence and stoppe in the middle of his passage The which thing also the Priestes of GOD must doe and if in anie thing the trueth shall totter and shake lette vs returne to the fountayne and welspring of the Lorde and of the Euanlistes and to the tradition of the Apostles and from thence let the reason of our doing rise from whence both the order and beginning sprang These thinges are written in his Epistle to Pompeius agaynst the Epistle of Stephanus Therefore by the consente of al the olde writers the writings of the Prophetes and Apostles are the rules of iudgementes in euerie proofe examination and triall of doctrines I knowe Tertullian writeth elsewhere that wee must not appeale to the Scriptures neither offer in them to contende wherein the victorie is eyther none at all or vncertaine or at the least none verie certayne But marke against whom hee reasoneth For so hath hee a little before these woordes This heresie doeth not receiue certayne Scriptures and if it receiue anie it altereth and chaungeth them craftely by putting to taking from for the framing of their purpose Although it doe receaue them yet doeth it not receaue the whole And though it doe receiue the whole after a sorte yet doeth it notwirhstanding peruerte them deuising straunge expositions As greately is an adulterous sense against the trueth as is a corrupt maner of writing Diuerse presumptions will not acknowledge those thinges whereby they are ouerthrowen c. Therefore forsomuch as proofe foorth of the Scriptures coulde nothing preuayle amongest suche he deemeth that controuersies touching faith are to be discussed foorth of the Scriptures because those which were of the right faith wearied themselues without fruite and because the malapertnesse of Heretikes coulde not bee brideled but that they woulde still contende although they were an hundred times ouercommen Hee woulde therefore haue an ende of vayne and vnprofitable strifes and contentions and especially seeing that the Apostle forbidâ—eth after the first or second admonition to reason anie more with him that is â—n Heretike Otherwise what doeth he himselfe in so manie bookes With what swoorde with what weapons hath â—e slaine Marcion Praxeas Hermogenes and others but with the simple woorde of God Therefore when the matter so requireth he proueth not onely the wordes but also by example that we must both dispute and define none otherwise but onely forth of the worde of God it selfe Neither haue all the professours of the right fayth vsed anie other meane when they defended the right â—nd pure faith against Heretikes as we â—aue alreadie shewed The bookes of God are open sayth Augustine let vs not turne away our eyes The Scripâ—ure crieth let vs hearken For they would not haue the authoritie of man â—ut of God to be able to ende controuerâ—ies and to heale men Yet doe the Papistes reclaime afâ—irming that controuersies cannot be deâ—ermined forth of Scripture onely or â—hat iudgement can be giuen forth of it touching the matter of fayth For they say that the Scripture is subiect to the wicked and ambitious expositions of Heretikes and that it may be wrested to diuerse meanings and that it is doubtfull and darke Therefore doe they call vs backe foorthwith to the definition of the Church which as it is without all falsehood so may it be taken for the true and certaine rule of fayth It is a solemne thing amongest these Sophistes to declaime of the doubtfulnesse hardnesse and darkenesse of the Scriptures to turne mens mindes from the Scripture to the traditions of their Church that is to saye from the authoritie of God to the authoritie of men neither is this shift of theirs newe The old Heretikes also vsed the same who when they were reproued by the Scriptures vsed these cauillations that the Scriptures are diuersely spoken that is to saye according to the speech of our aduersaries doubtfull apt to be applied euerie way vncertaine moreouer that the truth can not be founde forth by the Scriptures if a man know not the tradition that is to say as our aduersaries nowe vtter it that the scriptures are not sufficient and that the trueth was not deliuered by writings but by liuely voice For the which cause say they Paule sayde We speake wisedome among them that are perfect not the wisedome of this world Iulianus also the Pelagian with whom Augustine had so great conflictes and whose wordes and argumentes these our aduersaries vse in their disputations verie willingly was wont to stande muche vppon this that the knowledge of holie Scriptures is verie harde and meete for a fewe of the learned sort Neither are these fellowes ashamed to haue the saying of an Heretike in so great admiration But Paule when he affirmeth that faith commeth by hearing God his worde doeth not onely make it the true and certaine rule of fayth but the onely rule thereof But when wee must contend with Heretikes say the aduersaries of the truth then doe the scriptures little preuaile because they can so easily shift theÌ„ off Yet thought I that the word of God is that sword of that spirit wherwith SataÌ„ might be thorowly ouerthrowne But if it be the victorious triumphant sworde agaynst the head Lorde and maister of all Heretikes how commeth it to passe that it is a dull weapon and as it were made of a reede agaynst his members To what purpose is this worthie testimonie of Paule All Scripture is giueÌ„ 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 And although the slienesse of all Heretikes and Sophistes be great in wresting and deprauing of the Scriptures yet doth not God his trueth lie so open to their mockes but that it may stoutely be set at libertie by the sayde Scriptures Clowdes may darken the Sunne for a season but they can neither put out nor choke vp the light thereof but that it wil
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
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 aâ—ie thing beside the will of God or â—eside that which is euideÌ„tly coÌ„maunâ—ed in holie scriptures Iohn Gerson in the first parte of the â—xamination of doctrines citeth a cerâ—aine glose vpon this place There appeaâ—ed vnto them Moses and Elias talking â—ith him which is this Euerie reuelaâ—ion is suspected which the lawe and â—he Prophetes and the Gospell doe â—ot confirme Hierome vpon the Epistle to Titus â—aieth Babling without the authoriâ—ie of the scriptures hath no credite Basil in the sermon of the true and godâ—ie faith saith thus If the Lord be faithâ—ull in all his woordes and if all his â— commaundements be faithfull then â—s the falling from the faith in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the crime of pride manifest namely either to refuse any of â—hose 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 offeÌ„ces â—nd heresies and dissentions Chrysostome vppon the Epistle to the Romanes the last Homilie saith Thereâ—ore there will be none offences there â—ill be no discordes except some doctrine shal be deuised which is contraâ—y to the doctrine of the Apostles Origen vpon Mathew the xxv Hoâ—ilie faith For the proofe of all the â—oordes which wee vtter in our doâ—trine wee ought to bring foorth the â—ense and meaning of the Scripture to â—onfirme that sense which wee expouÌ„d â—or euen as all the golde whatsoeuer â—s without the temple is not halowâ—d so euery sense which is without hoâ—ie scripture although it seeme to some â—oonderfull is not holy because it â—s not contayned in the sense of the Scripture Therefore we may not for the â—onfirmation of our owne doctrine take â—ur owne interpretatioÌ„s except it may be shewed that they are holy because they â—re 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 fouÌ„taine 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 â—hings
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
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 Ierusalē 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 frō 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 coūtries 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 diligēt 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 whē as now the end of his life approched whē 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
and was Iesus Christ and that afterwarde he preached the newe lawe and the new promise of the kingdome of heauen wrought miracles was fastened to the crosse rose againe the thirde day that he beyng taken vp to heauen sitteth at the right hande of the Father that he hath sent the power of the holie Ghost in his steede to gouerne the beleeuers that he shall come in brightnes to take the Saintes into the fruition of euerlasting life and of the heauenly promises and to iudge the prophane with perpetuall fire the resurrection of both partes beyng wrought with the restoring of the fleshe This rule ordained by Christ as it shall be proued hath no questions among vs but what heresies bring in and which make heretikes Thus farre Tertullian who thorowly agreeth with Irenaeus in describing the tradition of the Apostles And the testimonies of these most auncient writers doe shewe from whence the briefe summe of our beleefe commeth which commonly they call the Apostles Creede whiche certainely is the most auncient tradition which being receiued from Apostolike men the Churche keepeth still And Tertullian addeth in the same booke of prescriptions The Church hath knowen one GOD the creatour of all thinges and Christ Iesus of the Virgin Marie the Sonne of God the Creatour and the resurrection of the fleshe She intermedleth the lawe and the Prophetes with the writings of the Euangelists and the Apostles frō thence doth shee drinke the same faith she signeth with water clotheth with the holy Ghost feedeth with the Euchariste exhorteth with martyrdome and so doeth she receiue none against this institution By the which woordes it is cleare that the primitiue Churche acknowledged no traditions which were not founded in the Scripture Although I haue handled these things at large yet because the Papistes oftentimes hold foorth as Aiax his shielde the place of Paule 2. Thes 2.15 against the Scripture for their traditions whereas he sayeth Stande fast and holde the ordinaunces which ye haue bene taught whether it were by our preaching or by our Epistle can I not omitte but must euidently shewe foorth of the same Irenaeus that Paule preached to the Gentiles with liuely voyce the same and none other doctrine which hee taught them also by his Epistles For Irenaeus doeth most plainely describe Paule his tradition in two places in the fifth Chapter of the thirde booke and also in the fourtie one Chapter of the fourth booke These are the chiefe pointes of his description that the Gods of the Gentiles are not onely Gods but the Idols of Deuils And that there is one true God which is ouer all and aboue euery name that is named and that hee onely is to be woorshipped That they woulde therefore departe from the superstition of idols leaue their vaine wood and stones which they supposed to bee Gods and woulde woorshippe one true God the maker of heauen and earth and the framer of euery thing that is made Which ordayned made all mankinde and by his framing of them nourished increased them stedfastly gaue them beyng And that his word is his Sonne by whom hee made all thinges And that he in the last times although hee were naturally the inuisible worde was made visible and palpable man among men humbled him selfe to death euē to the death of the crosse refourmed mankinde destroyed and ouercame man his enemie and gaue vnto man whom he made victorie against his aduersarie that they which beleeue in him shall bee incorruptible and impassible That they shoulde therefore sette before themselues this lawe as the rule of life Not to committe adulterie not to steale not to deceiue and that al thinges which are done to the hurt of our neighboures are euill and hated of god The trueth sheweth that these deedes are euill and hurtfull and vnprofitable and damnable to them that doe them That they shoulde therefore liue blamelesse and looke for the Sonne of God Iesus Christ which redeemed vs from Apostacie and going astray by his blood to this ende that we might be also a sanctified people to ascende to heauen in the vertue of the Father which shall iudge all men and shal giue vnto them which haue kept his commaundements those good thinges which are from god Beholde Paule his tradition deliuered to the posteritie by Irenaeus a most auncient writer of the Churche And doeth he not euerie where teach with al diligence the very self same things in his Epistles So that the doctrine is all one which hee taught with liuely voice which he cōmitted to writing Yea the tradition described by Irenaeus may seeme to be the brief summe of those things which he wrote So that hee wrote most truely that those thinges which the Apostles taught were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to the Scriptures Therefore all traditions which are giuen foorth as the Apostles haue beene are and ought to be such And for this cause they are alwaies to be examined whether they haue this Irenaeus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreemēt with the Canonicall Scriptures The .xxiii Chapter Of the subtiltie and deceitfulnesse of Sophisters which vse guilefully the woorde Tradition which is diuersly taken WE haue hitherto shewed that it is all one doctrine which the Apostles published with liuely voyce and which the Canonicall Scripture setteth foorth Wee haue also declared howe vaynely the Papistes reason that many thinges which are necessarie for the instruction of faith and ordering of manners although they can be prooued by no testimonie of Scripture are neuerthelesse to be receiued and beleeued forth of the naked tradition Wherefore this is alwaies to be holden which we cited lately foorth of Augustine That faith is learned foorth of the Scriptures There is often times mention made of traditions by the auncient Writers but not to this end that our fayth shoulde runne out of the Scriptures wherein they alwaies inclosed it And where as this woord Tradition is diuersly vsed among the olde writers and all Traditions are not of one kinde it is a detestable sophistrie by the mixture of them all to deceiue Therefore it is to be considered what testimonies of olde writers doe pertaine vnto what kinde of Traditions and what is to be thought of euerie one of them least all without difference bee applied to the defense of corruptions abuses and superstitions Let vs therefore distinguish Traditions into certaine kindes First the fathers by this word Tradition oftentimes vnderstand the Canonicall Scripture of the newe Testament as when Cyprian to Pompeius saith From whence is this Tradition Whether descending from the authoritie of the Lorde and of the Euangelistes or comming from the commaundementes and Epistles of the Apostles For that those thinges ought to be doone which are written GOD witnesseth and proposeth to Iosuah saying Let not the booke of this Lawe departe out of thy mouth that thou maiste obserue and doe according to all that is written