will you examine your doctrines and traditions by the Touchstone of the Scripture Are you so mad and blinde that you wil neuer confesse and reuerence with the Catholike Church of God the fulnesse the perfection and sufficiencie of the Scripture will you still be turned from the moste pure wheate of God his worde to the chaffe and coddes of traditions The xxij Chapter A perfect proofe of those traditions which are in deede the Apostles foorth of the moste auncient writers Irenaeus and Tertullian IRenaeus and Tertullian moste auncient writers and neerest to the Apostles time doe moste plainely proue vnto vs what traditions are moste auncient and the Apostles in deede For they when as they did contende with Heretikes about Doctrines doe alledge the tradition of the Apostles and of the Church that they might by the authoritie thereof confirme their cause and doe with great honour make mention of the same But it is worth the while to consider by what occasion for what cause in what sorte and with what moderatenesse they doe it For so shall it plainely appeare that the Churche at that time had no doctrines by traditions no mysteries of Faith but what were grounded in the Scripture Irenaeus had to deale with moste wicked Heretikes whiche were neither mooued with the authoritie of the Scripture nor with the consent of the vniuersall Churche Therefore they did either slylye shifte off or impudently refuse what so euer was obiected If they were ouerthrowen and conuicted by the Scriptures they did debase their authoritie yea they did accuse them as not Authentical or as hauing an obscure and an vncertaine meaning or as insufficient But they bragged that they had by tradition wisedome more high then the Apostles and more perfect If they were called backe to the consent of the Church they said that it was no meruaile if the Church doe not keepe the pure doctrine which receiued it corrupted and sowered with leauen not onely of the Disciples but also of the Lorde himselfe And therefore they boasted that they were the correctours of the Apostles And what sayeth Irenaeus herevnto We haue saieth hee the dispensation of our saluation by none other then the Apostles which what they published by preaching afterward they deliuered vnto vs in writing to bee the grounde and piller of our faith Afterwarde he vrgeth this parte also that all Churches taught and instructed by the Apostles did imbrace the vnitie of Faith grounded in the Scriptures And yet so that hee confuteth the doting opinions of Heretikes by the Scriptures as by the rule of perfect and absolute wisedome Tertullian also stroue with the like monsters Their vsuall maner was to escape by subtile shiftes If they were pressed with the authoritie of the scriptures they did either refuse them or if they did receiue them they did peruert them by putting to and taking awaye for the framing of their owne purpose or else corrupted them by their peruerse interpretations Therefore because Tertullian coulde not well goe forwarde against such mangling of the Scriptures hee doeth his diligence to confirme the doctrine certainly set foorth in the Scriptures among the simple and weake by this note also that the Apostles deliuered it by liuely voyce from hande to hande Wherefore because in these disputations the Heretikes refused the Scriptures as not in all poyntes to bee receiued and as though they were of an obscure and doubtfull meaning by whome onely the trueth coulde not bee knowne except one knewe the Tradition both the sides appealed to the tradition And because both the parties bragge of traditions this question was disputed of Which was the true tradition of the Apostles Irenaeus and Tertullian proue that that is the true traditiō only which Christ receiued of God and deliuered to the Apostles and which the Apostles againe deliuered to the Churches and which was kept in the Churches by the succession of Bishops And doeth this tradition conteine a doctrine contrarie to that which is sette foorth in the Canonicall Scripture No. For for this cause they did condemne those traditions which the Heretikes bragged of as erronious and forged Therefore what doeth the Tradition alledged in disputation againste the Heretikes conteine No doctrine contrarie and disagreeable to that which is taught in the Scripture but the selfe same articles of fayth which doe as it were comprehend the summe of all the Scripture For both of them doe shewe what that Tradition is whiche the Church receiued of the Apostles and also kept sincere and they bee the same poyntes of doctrine whiche the Apostles Creede doeth conteine And no man doubteth but they are sette foorth in the Scripture by manie manifest testimonies They doe not then proue any other doctrine of fayth besides those which are conteined in the Scripture but they shewe and proue by tradition the verie same doctrines which are comprehended in the Scripture And what needeth that Forsooth that they might proue the consent of the true Apostolicall Tradition with the Scripture so that the doctrine whiche the Scripture doeth teach and that which the Primitiue Churche receiued by the preaching of the Apostles is all one And this is diligently to bee considered that our position of the authoritie perfection and sufficiencie of the scriptures is most strongly mainteined by this disputation of Irenaeus and Tertullian and also that the disputations of the Papistes touching Traditions which can bee prooued by no Testimonie of Scripture are refuted For the Traditions of the Apostles and the Scriptures prooue the consente so that the Tradition be not opposite against the Scripture as though the Scripture were either false or doubtfull or vnperfect as the Heretikes quareled but the trueth the authoritie the certaintie and absolute perfectnesse of the Scripture is proued and confirmed by the tradition Wherefore when as there bee traditions proposed whiche doe not agree with the Scripture and which cannot bee shewed and prooued foorth of the Scripture it is moste certaine that those traditions are not the Apostles These are sure and sounde reasons which can not bee ouerthrowen with anie subtile shiftes of Sophisters Now if you aske which that true ancient and Apostolike tradition is it is not needful to search it without the scripture For Irenaeus and Tertullian in that disputation whereof wee spake speake not onely generally but declare specially euidently in expressed wordes what that tradition of the Apostles is Let vs then heare Irenaeus expounding the tradition of the trueth which the Church hauing receiued it from the Apostles keepeth The Church sayth he being sowed throughout the whole worlde vnto the endes of the earth receiued both of the Apostles and of their disciples that faith which is in one God the father almightie which made Heauen and earth the sea and all thinges which are in them And in one Iesus Christ the sonne of GOD incarnate for our saluation in the holy Ghost which preached by the Prophetes the
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
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
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
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
will is to bee celebrated both heree in the euerlasting life Therfore it is godlinesse diligently to collect with thankful minde to coÌ„sider all the giftes all the riches wherewith the Church is adorned enriched Shee hath the soÌ„ne of God for her head spouse and sauiour vnto whom she is maried in faith shee hath the ioyfull newes of the Gospel she hath the holy Ghost for her gouernour shee hath the ministerie prolonged by the Fathers the Prophetes Christ the Apostles which haue most plentifully bestowed vpon her as vpon a riche treasure house as saith Irenaeus all things apperteyning to trueth that euerie one which will may drawe forth of her the drinke of life shee hath Pastours authoritie to call Ministers for the setting forth and conseruing of the gospel of whom it is writteÌ„ How beautiful are the feete of theÌ„ which bring good tidings of peace bring good tidings of good things Shee hath excellent gifts vnderstanding the inerpretation of doctrine giuen by diuine inspiration shee hath also the administration of Sacramentes a certaine iurisdiction of her own lawes of her owne The holy Scripture adorning her with marueilous prayses calleth her thoroughly â—re The paradise of the great workeâ—n The citie of the holy king cleare as â—e dawning of the daye bright as the â—orning beautifull as the Moone elect the SuÌ„ne who smelleth of ointments â—tandeth at the right hande of the king â—cked with imbrodered gardes of diuers â—â—lours who hath no obscure thing and 〈◊〉 through Christ altogither most white Therefore because the sweete name of the Church is ful of worthinesse reâ—erence herevpon it coÌ„meth to passe that â—anie eloquent learned men doe with â—ately plentiful gorgious speache exâ—ll amplifie exaggerate the maiestie â—reheminence authoritie dignitie therâ—f so that they doe affirme that she hath â—orce and power aboue the written word â—f God thinke that Christians ought â—o giue place to her in all thinges For â—herevpon the aduersaries of the trueth gather that the Church is more ancient than the Scripture that the Scripture hath her authoritie from the Church that the Church of the Fathers continued 2449. yeares before anie thing was written touching religion Also that the Church of the new Testament was gathered togither many yeres with the liuely voyce of the Gospell before any thing was written by the Apostles And because the Church receiued the Scripture allowed it by her owne iudgement that the authoritie of the Church which receiued and allowed is greater than the authoritie of the Scriptures which were receiued and allowed And therefore that the authoritie of the Church is not only not inferiour not only equall but rather superiour and better knowen than the authoritie of the scripture For the Church hath approued the chiefest scriptures to be Canonical whiche approbation they neither had of theÌ„selues nor of their authours Otherwise what cause is there why wee should receiue the Gospell of S. Marke whiche sawe not Christ and yet not receiue the Gospell of Nicodemus which nowe also is extant who notwithstanding both saw Christ and was his schollar Moreouer why is the Gospell of Luke the disciple admitted the gospel of Bartholomewe the Apostle reiected Truelie they haue â—r authoritie not from the authours â—n whome they come but from the â—â—urch No holy Scripture doth shewe 〈◊〉 the rest of the Scriptures which we â—e are canonical and worthie credite 〈◊〉 coÌ„sent of the Church hath made them â—benticall So that Augustine saieth â—ll I would not beleeue the Gospell â—re it not that the authoritie of the â—tholicall Church doeth moue mee â—o And especially because there were â—e in times past which both reiected â—o written gospels the Euangelistes â—o which wrote them sticking forsooth â—ought false religion to Christ only who â—ither wrote him self neither commanâ—â—d to be written but to be preached and â—â—lled his doctrine not scripture that is 〈◊〉 say writing but the Gospell that is to â—y ioyfull newes But if wee giue place â—rein to the Church as by right wee â—â—ght al to giue place vnto her why then â—ould we not also giue place vnto her in â—e matter of the holy Sacramentes in â—â—her pointes That the Apostles did â—rite certaine things not that their wriâ—â—ngs shold rule our faith religion but â—at their writings should rather serue our faith and religion And that it is not to be thought that the Apostles were able to comprehend in their Epistles al the preceptes and mysteries of our faith and of christian doctrine that Christ and his Apostles in so many yeres preached much more than could be coÌ„prehended within the narow roome of the bokes of the new testament And that therefore so short an abridgemeÌ„t of the gospell was put in writing that the greatest part thereof as a rich treasure might be left to the traditions fastened in the inward bowels of the church That therefore many things are to be beleeued which are not written that the constant sentence of the church ought to be accepted as the gospel that therefore in matter of doubt in anie raised coÌ„trouersie the authoritie of the traditioÌ„ of the church is more effectuall to cause credit to be giuen to proue certainly then the scriptures because the tradition is more euident and plaine altogether vnflexible when as contrarilie the Scriptures be oftentimes very obscure and do suffer them selues to be wrested applied to a diuers meaning yea to that meaning which any shall presume with him selfe â—efore hand easily to be shifted of with 〈◊〉 craftie exposition And that therefore the common sentence of the tradition of the church is the certaine and inflexible â—â—le of the Scriptures And to be briefe â—hat the exactest squier paterne rule of â—â—ith is not the scripture but the iudgement of the Church That the saying of Christe is If hee will not heare the church let him be to thee as an heatheÌ„ man a Publicane That the church is the piller ground of trueth and that â—he can not erre because Christ promised to her the holy Ghost which shoulde leade her into al truth S. Paul exhorteth vs saying Brethren stand fast holde the ordinances which yee haue bene taught c. To be brief they go about to proue by the testimonie of the Prophete Hieremie that this is the propertie of the doctrine of the newe testameÌ„t which first was published by Christ and afterward by the instruction of the holy ghost was preached by the Apostles spread abroad throughout the whole world wherby God would haue it to be knowen froÌ„ the doctrine of the olde testament that it should neither bee ingraued in tables of stone nor written with inke and paper That the Apostles were commaÌ„ded by Christ to preach not to write Finally they dispute much of the briefnesse insufficiencie flexiblenesse ambiguitie and
obscurenesse of the Scripture and rolling in all their pointes of Rethoricke do goe about to proue the necessitie authoritie perfection certaintie plainnesse of vnwritten Traditions that is to say That we should fetch the rule of faith not from the worde of God but from the Traditions of the Church and that there is so much force in the Scripture as is granted therevnto by the consentes voyces of the Church The second Chapter The deceitfulnes of them is reproued which do diminish the authoritie of the Scripture wherevpon the authoritie of the Church doth depend I Do not denie that they which make these reasons are prompt wittie â—â—arned and eloquent woulde to God â—â—ey were all so vpright and gentle minâ—â—d that they would put to their furtheâ—â—nce rather to buyld vp the kingdome 〈◊〉 Christ then to defend the kingdome of â—â—e Pope and that they woulde rather â—llowe the sincere doctrine of the Gosâ—ell then mainteine corruptions and abâ—ses But whilest they are willing to gratifie these antichristian rulers they â—un on so farre through the heate of their contention that through their wicked cursed and prophane Rhetorike they â—laspheme and â—pise the holy Ghost For wheÌ„ they do so beset and besiege the Scripture that they call it a Labyrinth in the which we may go out of the right way A nose of waxe which is apt to be bowed vnto either side A matter of controuersies A nourse garden of discentions obscure doubtfull intricate What is this if it be not a reproch agaynst the holy Ghost the authour thereof But the marke whereat they shoote is this that whereas they may bee perceiued oftentymes to haue decreed and ordeined farre otherwise in the Sacraments and doctrines then holy scripture can beare they are willing to mainteine that it was lawfull for them so to doe because the Church which maketh the holy scriptures to be of authoritie and credite can change therein whatsoeuer shall seeme good vnto her Therefore least the maiestie of the Scripture should let their lust they are not afrayde to diminish the authoritie thereof wherein they do seeme to imitate the craftinesse and naughtinesse of the auncient heretikes who being willing to eschew least they being pressed with the authoritie of the Scriptures shoulde bee ouercome presumed boldely to denie certaine bookes of the Bible to be canonicall reiecting them and with great disdaine disallowing them For when as they are reproued by the Scriptures sayth Irenaeus they do accuse the Scriptures as though they were not well handled neither be of authoritie and because they be diuersly spoken because the truth can not be found forth in them by those which know not the tradition Carpocrates Seuerus Cerdo Manes reiected as August witnesseth the bookes of the law although Tertullian report of Cerdo as also doth Irenaeus of Marcio that they reiected al the Euangelists but Luke Philaster reporteth that Cerinthus allowed Mathew onely We reade in Eusebius that the Seuerians disalowed Paul his Epistles and the Acts of the Apostles For they did suppose it to be an aduantage for the obteyning of victorie if they did condition that they whose dartes they saw were to be feared might bee throwne foorth of the campe of the Church before they should come to the battell Euen so also do these thinke that they shall triumph if they may most vnworthely slander the Scripture of vncerteintie imperfectioÌ„ ambiguitie obscuritie And euen as those old heretikes did coÌ„tentiously affirme that the truth could not be founde by them which knewe not the tradition deliuered not by writing but by liuely voice in like maner do these also mainteine that the Apostles haue not comprehended in their writings all things which wee ought to beleeue and most obstinately contend that all things apperteyning to godlinesse are not conteyned in the Scripture that thou maist vnderstand that both the one and the other are inforced with the selfe same spirite of errour Wherefore we must withstand them by all meanes possible For it is a most hurtfull and perillous errour to holde that the credite of Scripture shoulde hang on the determinatioÌ„ of the Church which being granted Christ shall not be Christ nor the Gospel the Gospel neither shal we take the Apostles for the Apostles nor the writings of the Apostles for the Apostles writings but so farre forth as they be allowed in their Councels by their owne consents and iudgements Here truly must the seruaÌ„ts needs be greater then the Lorde that the Lord may not be beleeued but onely so farre forth as his seruants will that he shall be belieued as though forsooth God his eternall and inuiolable truth shoulde be grounded and staied vpon the iudgement of men Neither is it lawfull nor sure to dallie in diuinitie as shall please mens deuises For the naturall man perceiueth not the things of the spirite of God and all the thoughts sayings deedes of men doe more resemble lying then truth for God onely is true Neither â—â—e the argumentes strong and sounde â—hich these patrones of superstitions take for the defence of their opinion â—ut rather feeble and weake as in discussing and examining them shall appeare although the simple being deluâ—ed with the onely shew of truth be holâ—en still in errours and superstitions and â—lienated from the truth But let not vs â—uffer our selues to bee brought to this passe that we graunt that the holy scripture hath receiued credite and authoritie from the Church seeing that the matter â—s farre otherwise For what authoritie or estimation soeuer the Church hath it â—ommeth wholy from the worde of God whereof also the Church hath the beginning Euen as Peter saith Ye are borne â—new not of corruptible seede but of â—ncorruptible by the worde of God which liueth and lasteth for euer And â—aul saith In Christ Iesus I haue begotâ—en you through the Gospel Therfore as is the daughter to the mother so is the Church to the Scripture And since we do all confesse that the Church is susteined by the foundation of the Prophets Apostles truly if the doctrine of the Prophets and the Apostles be the stay of the Church it must necessarily follow that the authoritie of the doctrine doeth excell the authoritie of the Church Neither is there anie cause that they shoulde cauill that the Church was 2449. yeres before Moses before the Scripture because they make Moses his bookes most ancient which in deede I do confesse in respect of those bookes which now are extant But how know they whether that ancient Church which was before Moses had written his Pentatenche had anie bookes of holy Scripture or none Moses doth cite the booke of the warres of the lord And in Iosua is the booke of the Iust cited And it may be that Noah Abraham Isaac Iacob wrote those things which did pertein to their times as Moses did afterward gather them togither and by
counterfeite Epistles as though they had come from Paul and from the other Apostles were obtruded vnto the Churches Paul did note his owne naturall Epistles with a peculiar signe of his owne hande least false Epistles should be put in the place of those which were true For this cause read we in the ende of the second Epistle to the Thessalonians The salutation of me Paul with mine owne hand which is the token in euery Epistle So I write The grace of our Lord Iesus Christ be with you all Amen What say you to this moreouer that Tertullian reporteth that the authentike and originall Epistles of the Apostles that is to say their owne hand writings were kept euen in his time in those Churches to whome they were written And the Epistles of Paul are approued by the expressed testimonie of Peter And Iohn concludeth his Epistle thus These things haue I written vnto you that beleeue on the name of the Sonne of GOD that you may knowe that you haue eternall life and that you may beleeue 〈◊〉 the name of the Sonne of God. â—â—d hee finisheth the Reuelation with â—â—is most weightie calling to witnesse â—â—estifie vnto euerie man that heareth tâ—e woordes of the prophecie of this â—â—oke if anie man shall adde vnto â—â—ese sayings God shall adde vnto him â—â—e plagues that are written in this booke And if anie man shall take away from the wordes of the booke of this prophesie God shall take awaye â—is part out of the booke of life and â—ut of the holie Citie and from the â—hings which are writteÌ„ in this booke Therefore that is the Gospel of the Caâ—â—olike Church whiche being put in â—riting God hath sealed for his worde And this is the cause that the Churches â—f all ages haue taken the bookes of the â—ewe Testament for authentike which â—n these dayes we do with reuerence acâ—nowledge for authentike and which we doe most constantly affirme ought to he beleeued There is a most euident testimonie touching this matter in Irenaeus The Church sayth he learned the true and liuely faith of the Apostles and distributed it to her children For the Lorde of all gaue the power of the Gospel to his Apostles through whom we haue also knowne the trueth that is to say the doctrine of the soÌ„ne of God vnto whom also the Lord said He that heareth you heareth me he that despiseth you despiseth me he that despiseth me c. For we haue not knowne the setting in order of our saluation by any other then by them by whom the Gospel came to vs which then they did preach and afterwarde by the will of God deliuered vnto vs in the Scriptures to be the foundation and piller of our fayth Thou hearest by the testimonie of this most ancient and holy Bishop that the Apostles did afterward by the will of God deliuer vnto vs in writing the same Gospell which first they published with liuely voyce that this written Gospell might be the foundation and piller of our fayth And although hee doeth vrge this poynt That all Churches taught and instructed by the Apostles shoulde keepe the vnitie of 〈◊〉 founded in the Scriptures yet doth â—â—twithstanding maintaine this also â—â—at the Scripture is the schole of perâ— and absolute wisedome Moreouer although all thinges that â—â—ist did be not written nor all the serâ—â—s which he made bee not set downe writing worde for word least the numâ—â—â— of bookes should be infinite yet hath 〈◊〉 holy Ghost chosen forth those things â—e written which might suffise for the â—â—â—â—ruction and confirmation of the faith â—he elect as Augustine plainelie teaâ—â—th forth of the word of Iohn the Eâ—â—â—gelist For whereas the Lord Iesus â—eth he did manie things all are not â—â—itten as euen the selfe same holy Eâ—â—ngelist him selfe witnesseth That the â—â—rde Christ both did and spake maâ—e things which are not written But â—â—ose things were chosen foorth and â—ritten which did seeme to be sufficiâ—â—t for the faith of the faithful Thereâ—â—re euen by the witnesse and consent of â—ugustine those things are plentifullie â—ritten which the holy Ghost iudged to 〈◊〉 inough for the obteyning of the true knowledge of Christe and of the blessed life Cyrillus in his 12. booke vpon Iohn doeth agree to Augustine All thinges saith he which the Lorde did are notwritten but the writers thought those thinges which are written sufficient aswell for manners as for doctrine that we shining in right faith good workes may come to the kingdome of heauen through Iesus Christ Thus much hath he Neither doth it followe herevpon that those thinges which were not written were vaine and to no purpose They were then verie profitable for the confirming and erecting of the Church of Christe Yet notwithstanding the whole Gospel was moste faithfully drawen into that summe which might fully suffise them that should come after The iiii Chapter The place of Ieremie his 31. Chapter is discussed also it is shewed that the Apostles wrote the Gospel by the will of God. â—Ntichrist his garde setteth vpon vs 〈◊〉 in this place wresteth a dart forth 〈◊〉 Ieremie which wee must needes â—e howe weake it is to proue that â—â—â—ch they goe about Truely they abuse â—oo shamefully the holie oracles of â—â—d who by wresting these woordes of 〈◊〉 Prophete vnto a cleane contrarie â—ishe and absurde sense goe about to â—â—â—re the eyes of the simple and to diâ—ishe the maiestie of the Scripture â—â—d as they which in scholes geue them â—â—â—ues to shew their fine witts and which â—â—ercise themselues in eloquence do fight â—â—ainst elequence with the weapons of â—â—oquence euen so doe these by the counâ—â—naunce of Scripture endeuour to oâ—â—rthrowe the authoritie of Scripture â—ut they are cloudes easie to be scatteâ—â—d with a verie smal blast of an answere â—ieremie doeth prophesie that an other â—ouenaunt must bee made in the name â—f God but not so as it was made in time â—ast with the fathers And amongst other â—hinges he saith vnder the person of God â— will plante my lawe in the inwarde partes of them and write it in their heartes and will bee their God and they shal be my people And froÌ„ thence foorth shall no man teache his neighbour or his brother and saye Knowe the Lord but they shall all knowe me from the lowest to the highest saieth the Lorde for I will forgiue their misdeedes and wil neuer remember their sinnes anie more Vnto this prophesie do they ioyne the place of Paul in the second to the Corinthians and third chapter Ye are our Epistle written in our heartes vnderstoode and read of all men For as much as ye are manifestly declared that yee are the Epistle of Christe ministred by vs written not with ynke but with the Spirit of the liuing God not in stonie tables but in fleshlie tables of the heart They would proue forth of these places that the
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 〈◊〉 Christ themselues answered that did no longer beleue Christ because â—e womans wordes but because they heard Christ themselues But howe â—h more rightly shal we answere these â—cers of mindes which goe about by â—eanes possible not to leade vs to â—ist as did that woman of Samaria to turne vs from him that wee doe beleeue them but Christ and that â—e doe not for their sake imbrace the â—â—spel but because wee haue hearde â—ist himselfe teache and that wee doe 〈◊〉 therefore approoue and receiue their â—â—cked deuises because they set them â—ale vnder the pretence of the Churche 〈◊〉 Councels but that wee doe conâ—ntly refuse and detest them because â—y are manifestly agaynst GOD 〈◊〉 trueth and because they doe their â—st endeuour to make the authoritie 〈◊〉 GOD subiect to the authoritie of â—n And what madnesse is this in that â—â—ey saye that it was done without the â—ill of GOD that the Apostles and Euangelists write the Gospel when as in the first writing of the newe TestameÌ„t 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 coÌ„maunded 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 â–ª so ofte as they liste it is a greate offence to departe euen a little from the consente of the Churche not onelie â—â—â—â—rt from it but are directly contrarie 〈◊〉 it I meane in this place to repeate discusse the most beautifull sentence â—â—enaeus lately cited And this is it â—t is the onely true and liuely fayth â—â—â—ch the Church hath learned of the â—â—ostles and distributed to her chilâ—â—â—n For the Lord of all gaue to his â—â—ostles the power of the Gospel â—row whom we haue also knowne truth that is to say the doctrine of 〈◊〉 sonne of God to whom the Lord 〈◊〉 also he that heareth you heareth 〈◊〉 and he that despiseth you despiâ— me and him that sent me For we â—e not knowne the disposing of our â—ation thorow anie other but thoâ—â—w them by whom the Gospel came â—o vs which then they preached â—d afterward thorow the will of God â—iuered vnto vs in the Scriptures to the foundation and piller of our â—th This sentence of Irenaeus speaâ—h generally of the Scripture of the 〈◊〉 Testament the authoritie perfectiâ—â— and sufficiencie whereof he sheweth 〈◊〉 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 â—â—â—ached Remember that the Epiâ—s of the Apostles sayth Augustine 〈◊〉 not written for them onely which â—ard them in the same time when â—â—ey were written but for vs also neiâ—â—er are they recited in the Churche 〈◊〉 anie other purpose And what 〈◊〉 of the sayde Scripture woulde the Aâ—â—stles shoulde bee in the Church Ireâ—us answereth that that which they â—iuered to vs in the Scriptures might â—e in time to come the foundation and â—er of our faith euen of that true and â—ely fayth which the Church receiued the Apostles distributed to her chilâ—â—en Therefore we haue the foundation â—d piller of fayth in the Scriptures â—iche the Apostles by the will of God â—â—ue deliuered to vs Therfore that faith â—â—ich is conceiued proued confirmed â—â—th of any other then of the Scriptures â—iuered by the Apostles is not the true â—ely faith the Apostolike faith the faith the Primitiue Church These things most manifestly firmly agre togither 〈◊〉 Irenaeus his demoÌ„stration Therefore â—e â–ª 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
thinges which hee shewed and spake it may not be said that he himselfe did not write because his meÌ„berâ— â—…ote that which they knew the head â—…structing them For whatsoeuer hee â—…ould that we shoulde read touching â—…s deedes and wordes that did hee â—â—mmauÌ„d them to write as his owne â—…ndes Whosoeuer shall vnderstande â—…is fellowship of vnitie and ministerie â—f members agreeing in diuerse offiâ—…s vnder one head he wil none otherwise take that which he shall reade in â—he Gospel by the report of the disciâ—les of Christ then if he had beholden â—he verie hand of the Lorde which he â—are in his own bodie writing it Loe what can be more euident then this witâ—esse of this most holie man Christ wrote in his Disciples inasmuch as â—hey wrote that which hee shewed and â—pake yea and whatsoeuer he would that we should reade of his deedes wordes â—hat did he commaund them to write as â—hough they had beene his owne hands â—o that we ought none otherwise to take â—he report of the Euangelists then if we had beholden the verie hand of the Lord writing it Are not these most vaine men ashamed to scatter cloudes in so cleare weather Marcus Scaurus when he was accused of treason openly before the people of Rome by one Varius sayde thus Varius Sucronensis sayeth that Marcus Aemelius Scaurus hath committed treason agaynst the common wealth Marcus Aemilius Scaurus denieth it whether will you beleeue At this worde the people forthwith stopped the accion Howe much more iustly may I in this controuersie appeale to indifferent iudges and say Irenaeus and Augustine being most ancient and holy fathers yea and the consent of all the Catholike Church d ee affirme that the Apostles and Euangelists haue comprehended in writing the doctrine of Christ by the commaundement and will of the lord The Herinates the Pighicâ— the Peresies the Lindanes the Andradies denie it I pray you whether will you beleeue Let them therefore leaâ—◠〈◊〉 to barke against so cleare truth let them reasse to diminish the holy authoritie of Scripture yea rather let them repeâ—t them of their errour and madnesse The fifth Chapter â—hat all things which concerne faith godlinesse and saluation are fully and sufficiently conteined in Scripture NOw our aduersaries are cast forth of their fortresse by the force of Truth we shal haue more liberty to cope with them in the open field It remaineth â—herefore that wee handle now more at â—arge that which lately we touched in â—ewe woordes that is to say that wee proue that all thinges which concerne â—ayth and godlinesse are fully and absolutely conteyned in the Scripture And God hath giuen so perfect a law that he hath straghtly forbid anie thing to be added therevnto And howe seuerely the Lord hath reuenged this presumption if any thing haue beene added in the rites much more in the doctrine so many most graue sermons of the Prophetes which are the interpreters of the lawe made touching these matters all the holie Histories yea and Christ himselfe doe most euidently witnesse There must be the same iudgement touching the Gospel forsomuch as it is much more excellent then the Lawe Except we should peraduenture thinke that God after hee had sent his Sonne into the worlde had lesse care for his Church or shoulde suppose that the Apostles vsed lesse diligence in that poynt then did the Prophetes Tertullian exclaimeth saying Happie is the Church for whome the Apostles haue powred foorth all the doctrine of GOD euen with their bloud Paule witnesseth that he hath expounded to the Ephesians all the counsell of God touching euerlasting saluation without anie shifting dissimulation Can it bee proued that Paul taught anie thing which he did not write Can it bee denied that the full doctrine of the Gospell is plainely comprehended in his Epistles But least I shoulde bee long I will content my selfe to alledge one but yet a verie plaine sentence of Paule For that being thorowly handled will plainely shewe the perfection and sufficiencie of the Scripture Hee â—â—refore aboute the ende of his life â—â—en as the bookes of the newe Testaâ—â—nt were written and set foorth speaâ—â—th thus to Timothie the Bishoppe â—t continue thou in the thinges â—hich thou hast learned which also â—ere committed vnto thee knowing â—f whome thou hast learned them and that from an infante thou hast â—nowne the Scriptures which are aâ—le to make thee wise vnto saluation â—hrough fayth which is in Christ Ieâ—â—s All Scripture is giuen by inâ—piration of GOD and is profitaâ—le to doctrine to reproue to correcâ—ion to instruction which is in righâ—eousnesse that the man of God may â—e perfect throughly instructed vnto â—ll good woorkes Herevnto agreeth â—he place Rom. 15. Whatsoeuer things haue beene written afore time were written for our learning that we thoâ—ough pacience and comfort of the Scriptures might haue hope Which two places being weyed it will plainâ—y appeare that the Scripture is in â—ll poyntes most perfect For in them doeth the Apostle comprehende all the vse of holye Scriptures and deuideth it into fiue pointes 1. Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the documentes of our Religion as when we intreate of God of Gods prouidence of Predestination of the Iustification and glorification of men of the Lawe of sinne of the Gospel of Fayth of charitie of hope of Christes incarnation of his death and resurrection of the resurrection of all the dead and of such like matters 2. Reprofe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is whereby we reproue and conuince them which do not reason rightly and which commit faultes in gathering their arguments Wherevpon Aristotle instituteth that part of Logike wherein he sheweth the way to discouer the guiles and deceytes of Sophistes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Elenghkes that is to say of Reprofes It is therefore Reproofe whereby the errours of Heretikes of Philosophers or of anie other whiche iudge euill of Religion are vanquished and confuted 3. Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteineth the teaching of godly life 〈◊〉 the informing of manners as when â—n of all degrees are put in minde of â—ir duetie that euerie man maye haue â— care for that whiche belongeth vnto â—m as when wee teache what is seemeâ— for the ministers of the Church what â—r husbandes what for wiues what â—r children what for maisters what for â—â—ruantes what for riche men what for â—oore men It is also instruction when â—xhortations are made to moue men to â—raye to doe almes deedes to fast to oâ—ey the Magistrate to repent and to â—mbrace all kinde of vertues For those â—hinges which perteine to this place are â—erie large For vnder instructions is â—omprehended all doctrine of vertues â—nd vices is comprehended whatsoâ—uer concerneth the gouernement of a man him selfe of his house of a state â—is comprehended whatsoeuer maye bee referred to the Churche to the common wealth to all kindes of life Admonition 〈◊〉 〈◊〉 〈◊〉
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 â—n the greatest controuersies they did not â—o much appeale vnto councels as to God â—is 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
cap. 3. From whence the Scripture hath or hath receiued so great authority * Esaie 40.8 Mat. 2.4.35 * 2. Tim. 3.16 2. Pet. 1.21 Cantic 2.11 Confes lib 6. cap. 5. Iohn 8.42.43 Iohn 10.2 3 4 5. Cor. 2.14 15. â— Cor. 2.10 Ihon. 14.26 1. Iohn 2.27 1. Iohn 4.6 Confes li. 6. ca. 5. * Epesi 2.26 * Ephe. 2.20 An obiection of the aduersaries The canonicall scripture hath authoritie from the holy Ghost and imparteth it vnto the authours thereof c. Tertul. contra Marcionem li. 1. Iohn 20.30.31 2. Thes 3.17 18. Ambrosius Theodoretus Rom. 16.22 Rom. 16.24 1. Cor. 16.21.22.23 Gal. 6.18 Theodoretus Ambrosius 1. Tim. 6.21 2. Tim. 4.22 Ambrosius Tertullianus de praescriptione â–ª The Epistle of Peter 2. Pet. 3.15 1. Iohn 5.13 The Epistle of Iohn The Epistle of Paule to the Hebrewes The Epistle of Iames. Iohn 21.24 The testimonie of the Church concerning the scripture Siluianus de vero iudicio prouidentia Dei. lib. 3. All the authoritie which the Church hath hangeth on Gods worde Matth. 28.20 Matth. 18.20 Iohn 16.7 13. The Ministers of the Church must preach the worde of God onely Iohn 10.3 Exod. 7.17 Cant. 2.9 Chrysost in Psal. 95. Esaie 8.20 August de vnitate ecclesiae cap. 6. Luke 16.19 Galat. 1.8 Testimonies of the Fathers coÌ„cerning this matter Tertullian Apo. 22 18. 19. August coâ—â—a contra litteras Petil. an lib. 3. ca. 6. * Gal. 1.8 August de vnitate ecclesiae cap. 12. August in Tract de pastoribus Augustinus de bono viduitatis cap. 1. Gratian. Iohn Gerson Mat. 17.3 Mar. 9.4 Luke 9.30 Hierom. Basill Psal. 119. the 11 parte 6. ver Iohn 10 27. Iohn 10.5 Galat. 3.15 Basilius Moralium Regula 80. cap. 21. Rom. 14.23 Rom. 10 17. Theophilact Chrysost Origen Ambrose Iohn 14.6 An earnest and necessarie admoniton A briefe collection of the Fathers assertions alledged in this Chapter Iohn 8.47 Iohn 10.4 5 Ephe. 2.20 Ephe. 5.26 1. Pet. 1.23 * Mat. 3.2 Luke 17.21 God his worde is the chiefest marke whereby the Church is knowen August de vnitate ecclesiae cap. 3. Iohn 10.4 5. Augustinus de Pastoribus cap. 4. Iohn 10.27 Note Chrysost Mat. 24.16 * Or sacrament of thankesgeuing in the Lordes Supper * That is in the true profession of Christ his religion Augustinus contra literas Petil. lib. 3. cap. 6. The foure functions of the Church about the scripture The Church keepeth the Scripture as a witnesse Ambrosius de Paradiso cap. 12. A plaine and apt similitude Luke 16.23 The Church publisheth the scriptures Chrysost in Tit. Homilia 1. Tertul. de praescript Haeretic Marke The Church discerneth the counterfeit bookes from the true To discerne is not to be of greater authoritie A weake argument A false Maxim. The Summe Augustinus conttra Epistolam Manichaeorum Fundamenti cap. 5. Augustinus con Faustum lib. 28. cap. 2. The primitiue Church mooueth vs also to beleeue Gerson Tertul. de praescript Heret Irenae lib. 3. cap. 3. A Marime in Logike A deceitfull argument The true vnderstanding and interpretation of the scripture belongeth to the Church Irenaeus lib. 5. Apoc. 1.12 1. Cor. 3.12 The Catholike consent How interpretations must be tried Rom. 12.6 Gal. 1.8 Psal. 45.11 * Psal. 1.1 The interpretation of the Scripture is not in subiection to tyrants A Demonstration of the false interpreting of the Scripture Matt. 26.27 Mat. 14.23 Heb. 13.4 1. Cor. 7.9 Luke 22.25 Exod. 20.4.5 Deut. 5.8 9. Col. 2.16 Rom. 3.24 Gal. 2.16 Ephes 2.8 et 9. The interpretation of the Church of Rome Luke 22.38 4. Reg. 2.21 Luke 22.19 1. Cor. 11.24 Examples of false interpreting forth of the Gospel Exod. 20.12 Deut. 5.16 Matth. 15.6 Mat. 7.13 Mat. 23.16 17 18 19 20 21 22. Matth. 5. from the beginning to the ende 1. Cor. 14.29 Hieronymus in Apologia de lib. contra IouinianuÌ„ August in lib. de doctrina Christ Mat. 17.18 Christ speaketh not of interpreting the scriptures Gal. 1.8 Hieronymâ— Iohn 14.23 Iohn 14.24 Theodor. Histor Ecclesi li. 1. ca. 7. Iohn 12.28 1. Tim. 3.15 1. Tim. 3.15 How the church is the piller and ground of the trueth Howe the Chuch cannot erre Hilarius de Tritate lib. 6. 2. Thes 2.15 2. Thes 2.15 Paule in the 2. Thes 2. speaketh not of the traditions of the Papists 2. Tim. 16. and .17 Psalme 119. the first parte and 4. verse 1. Cor. 11.5 2. Thef 3.10 The traditions of Paule 1. Cor. 11.6 1. Cor. 11.13 1. Cor â–ª 4.140 A common refuge of Papists It is a Tradition You may not enquire of it Irenaeus lib. 31. cap. 1. Eusebius Ecclesiastâ—cae historiae lib. 3. cap. 20. Let the tradition agree with the Scripture Tertullianus lib. de praescrip Haereticorum Hieronymus in primo cap. Aggaei Augustinus contra literas Petiliani lib. 3. ca. 6. The Apostles â—eliuered nothing but what agreed with the scriptures What kinde of aduersaries and enemies Saint Irenaeus had Irenaeus lib. 3. cap. 2. Irenaeus lib. 3. cap. 1. Tert. de praescrip haeritic Which is the true tradition of the Apostles Iren. li. 1. ca. 2.3 Irenaeus sheweth what is the true Apostolike tradition What common places the Pastours of the Primitiue Church handeled Irenaeus li. 1. ca. 4 Irenaeus lib. 3. cap. 4. Here is declared againe foorth of Irenaeus which is the true auncient Apostolike tradition The testimonie of Tertul. touching the tradition of the Apostles lib. de praescript Haeret. The Apostles Creede Tertul. li. de praescripti Haeretico * The Sacrament of thankesgiuing 2. Thes 2.5 Irenaeus touching Paule his tradition lib. 3. cap. 5. lib 4. cap. 41. Augustinus cont lâ—teras Petiliani lib. 3. cap. 6. There be diuers kindes of Traditions The Scripture is a tradion Cyprianus ad Pompeium Iohn 1.8 Basilius contra Eunomium lib. 3. Matth. 28.19 The articles of our â—aith are a Tradition Irenaeus lib. 3. cap. 4. Tertullianus lib. de praescrip Haeret That which is deriued foorth of God his woorde is a Tradition Olde rites are Traditions What traditions were in olde time Tertullianus contra Marcione lib. 1. lib. de coronâ— militis * That is the Sacrament of thankesgiuing Hieronymus in Matthaeum cap. 25. Tertullianus lib. de velandis virginibus Distin 31. cap. Aliter The mariage of Priestes Augustinus ad Casulanum epist. 76. 1. Cor. 4.17 Cyprianus ad Pompeium 2. Thes 2.2 Three kinde of guiles wherby forgers are woont to deceiue .. Col. 2.81.2.3 2. Pet. 2. â—enaeus lib. 3. â—p 5. â—he shift of heâ—â—tikes â—â—enaeus lib. 3. â—p 2. 1. Cor. 2.6 Irenaeus lib. 1. cap 24. The heretikes called Carpocratians Tertullianus de praescrip Haereticorum Eusebius 5. cap. 28. Clemen Stromat 7. Papias Eusebius lib. 3. cap. 39. The Chiliastes helde this erronious opinion that the Sonne of God should raigne in the earth as a king a thousand yeeres after the generall iudgement with his elect in the holie citie which he should build Lactantius institutionum lib. 7. cap. 24. Papias seduced many worthie men by traditions Clement of Alexandria a fauourer of traditions Clemens lib. Stroma 5 1. Cor. 2.6 Irenaeus lib. 3. cap. 2. Tertul. de praescrip Haeretic Clemens lib. Strom. 6. Whether Clement is throwen downe headlong through traditions Clemens li. 1. Strom. lib. 2. Strom. lib. 3. Strom. lib. 6. Strom. Galat. 2.21 Origen depraued by traditions Hieronymus ad Auitum Pammachum Ocoeanum c. The allegorization of the scripture commeth from traditions Diuinitie transformed into Philosophie Epi. geuen to traditions A verie apte similitude Hieronymus Chrysost in Matt. cap. 23. Hieronymus in 1. Cap. Aggaei A briefe rehersall of all those things which haue bene handeled and disputed of touching the holie Scripture and the Church Rom. 3.4 1. Tim. 3.15 The malignant Church Iohn 8.44 2. Cor. 11.3 2. Tim. 3.15.16.17 Ambrosius August de vnitate Eccles cap. 16. * Iohn 20.27 * Luke 24.26 Acts. 17.11 Hieronymus ad Mimerium et Alexandrum 1. Thes 5.21 ¶ Imprinted at London at the three Cranes in the vine tree by Thomas Dawson for William Pounsonby 1579.