HENRICUS BULLINGERUS    

A most godly and learned Discourse of the worthiness, authority, and sufficiency of the holy Scripture: Also of the clearness, and plainness of the same, and of the true use thereof. Wherein is discussed this famous question: Whether the Canonical Scriptures have authority from the Church, or rather the Church receive authority from the Scriptures. By occasion whereof are touched the dignities and duties of the Church, touching traditions, with answer to all objections. Translated out of Latin into English, by john Tomkys: and dedicated to the right honourable Sir Richard Pipe, Knight, Lord Maior of the City of London.  Psal. 119. Part 13. ver. 4. 
I am wiser than the Aged, because I keep thy commandments.  
Printed at London, for William Ponnsonby. 1579.   

To the right honourable and worthy Magistrate, Sir Richard Pipe, Knight, Lord Mayor of the City of London. Health and peace in our Lord jesus for ever.  
THere hath been no age, right honourable, which hath more plentifully tasted of God his singular benefits and special grace, than this our age, wherein he hath caused, his unspeakable mercy of the light of his Gospel to shine in the darkness of ignorance, that our minds might be lightened thereby, to receive forgiveness of our sins offered unto us in his son Christ, our only, perfect & sufficient Saviour, to our endless comfort, and that our footesteeppes might be directed to walk in the paths of righteousness all the days of our life, to the glorifying of his holy name. Neither hath he dealt more graciously with any nation, then with this our Realm of England, wherein the professors of the Gospel live safe from the foreign enemy, and free from persecution at home, as it were in a City of refuge, and a privileged Sanctuary, when as our neighbours round about us, taste either of the one, or feel the smart of the other. And this hath he brought to pass by the administration of his faithful servant Queen Elizabeth, our most victorious Deborah, who by the mighty power of her Lord our God, hath worthily triumphed over Idolatry, which is nothing else but spiritual tyranny, whereby the consciences of her subjects were more grievously afflicted, than were the ancient Israelites by the nine hundred iron charets of cruel captain Sysara. God grant, that she may judge us double the years, which Deborah judged Israel, and that her hand may still prospero and prevail against that Roomish jabin until he be utterly destroyed, and yet, all these his gracious gifts so abundantly bestowed upon us notwithstanding, such is the corruption of our nature, and the unthankfulness of our minds, that in some, pure Religion being despised, the stinking root of Superstition remaineth still, and in other, in stead of godly life, which is the true fruit of Faith, is sprung up the sharp briar of Atheism, even of the want of the true fear of God, so that there is no Shire, no City, no town, almost no household, but it is either poisoned with the one, or overgrown with the other, if not fully fraught with both. And therefore may the godly well say with David: 
Psal. 120.4.  Woe is me, that I am constrained to devil with Mesech: and to have mine habitation among the tents of Cedar. One chief cause of the great increase of these two grievous sins, is the sinister opinion diversly conceived touching God his word, when as the superstitious think it not sufficient, to lead us to the perfect knowledge of all things, necessary for our salvation, and the wicked worldlings so little esteem it, that they make a jest of it. If this crooked opinion of both these kind of men might be so straightened, that they would at the last read and hear God his word, with a full persuasion, that it is the perfect rule of Faith, and the plain direction of life, it is, to be hoped, that these two naughty trees, Superstition and Atheism, would be in short time, if not plucked up by the root forth of the lords garden, yet at the lest so snagged and mangled, that the pleasant trees thereof, that is to say, the godly, should have the more room to spread abroad their fruitful branches. Neither may we look to see this happy change in men before God his word, to be read and heard with confidence and followed with diligence. For if the earth, be it never so fat, it cannot bring forth fruit before it have received seed, much less can man, being by nature barren ground, bring forth the fruits of righteousness, before he have received into his heart God's word, which is the incorruptible seed, whereby we are borne anew. And as we rest in hope, after the seed is thrown into the ground, that God will sand down the dew of heaven to water the same, that it may bring forth fruit in due season: so if men would receive the seed of God's word into their hearts, it were greatly to be hoped, that God of his mercy would 'cause it to take root, and would with the dew of his grace so water it, that the barren soil would become good ground, and the noisome shrubs become pleasant trees, yielding forth the fruits of faith to GOD his glory in due season. I need not further to commend this Book, considering that master Bullinger hath already commended it in his Epistle following. Neither shall the Reader repent him of his labour, if it shall please him with diligence to peruse it over. And because your Lordship hath been a means of my maintenance in study, whereby I have obtained that simple talon, which GOD hath bestowed upon m●, I esteemed it my duty to bestow upon you this my travail, as a pledge of my grateful mind toward you, and some part of discharge of my duty toward my Country. I trust you will receive it with such an affection as I do offer it, and so much the rather, because it cometh from your poor country man, and was translated in the town where your Lordship was borne, chief to profit the neighbours thereunto adjoining. God keep your honour in good health, and guide you with his heavenly wisdom in the well ordering of the great and weighty affairs unto your office incident. From mine house in Bilston the 10. of February. 1579.  
Your Lordships at commandment john Tomkis.   

Henry Bullinger, Mini●●er of the Church of Zurich, to the gentle Reader, wisheth grace and peace from the Lord.  
THis Book was brought me, gentle Reader, from a far distant & famous City, certain weeks past, without the senders and authors name. This ●s his only request, that if this Book ●ight be thought worthy to be set forth, might be delivered to the diligent man ●. Christopher Froschoverus to be printed 〈◊〉 him. The title of the book was this: A discourse, whether the holy Scripture ●aue authority from the Church: or ●●ther the Church receive authority ●●om the holy Scripture? collected by a ●uer of godliness, for the instruction of the ●nlearned and simple. Being much delighted ●ith this holy, profitable, and necessary argument, I began forthwith to read the Book with great affection, and easily perceived, that the author being endued with singular humanity and modesty, did (of purpose conceal his name, not regarding to make it known. For he would not seek to get any praise of the world, which many foolishly do by setting forth Books: but was rather willing to further, extol and set forth the glory of GOD only, and of his word. I saw also in the man a fervent desire to bring the sincereness of pure Religion to knowledge, and to further the manifest profit of the lovers of godliness. To be brief, I acknowledged the gifts of God to appear in this man, I mean his dexterity and happiness in handling this famous argument, having been long in controversy among the learned, and diversly expounded. For whatsoever may be spoken thereof necessarily and profitably, he hath wholly contained it in this book, yea and that briefly, evidently, plainly, and in very good order. For he hath distinguished the whole matter, being otherwise copious, into Chapters: then hath ●ee placed before every Chapter the Argument, so that even by these brief Chapters thou mayest easily perceive the scope and end of the whole Book, the sum, and manner of the handling of the ●ame. Whereupon I have prefixed before this work, the Title of the Book, fra●ed of the matter handled therein, that thou mayest even with one view, and forthwith in the beginning, behold all things in a very brief sum, which are contained in this Book. He setteth forth plainly, and confirmeth all his matters, especially, as it is meet, by the holy Scriptures, than also by fit testimonies of the blessed ancient Fathers. Neither hath this his profitable travail ●iked me only, but also certain other godly and learned men, unto whom thou mayest worthily ascribe more than unto me. I have therefore placed this mine Epistle before this Book, lest the work being set forth without ●he Authors name, should either ●ee little regarded or suspected of thee. Neither shall this Book be nameless, if it meet with any stout adversary, which can assail it and oppugn it. Those things which I have hitherto spoken in praise of this book, thou shalt by experience, and with admiration witness to be true, so that thou read it diligently, and with a sincere mind, and also weigh it duly. Farewell gentle Reader. From Zurich, the month of August. 1571.   

❧ A brief sum of the chiefest points handled in this Book, as it is divided by Chapters.  

THE reasons of those, which do extol the authority of the Church, above the Scriptures. Cap. 1. Fol. 1  
The deceitfulness of them is reproved, which do diminish the authothoritie of the Scripture, whereupon the authority of the church doth depend. Cap. 2. Fol. 4.  
That the authority of the Scripture is greatest, because it containeth the word of God, which in the beginning was delivered to the church by lively voice. cap. 3. Fol. 8.  
The place of Hieremie his 31. chapter is discussed, & also it is showed that the Apostles wrote the Gospel by the will of God. cap. 4. Fol. 14.  
That all things, which concern faith, godliness, and salvation, are fully and sufficiently contained in the Scripture. cap. 5. Fol. 26.  
That the Scripture was given by inspiration, to correct evil manners, & to confute heresies: that forth of it only controversies must be judged. And that it is neither dark nor doubtful. cap. 6. Fol. 30.  
Whereupon the Scripture is called Canonical. Also testimonies of the Fathers, touching the most excellent authority thereof. cap. 7. Fol. 42.  
That the authority of the Canonical Scripture is more excellent than the Counsels, the Fathers, yea then the decrees and ordinances of all men. Cap. 8. Fol. 44.  
That the Canonical Scripture hath the chief perfection of her authority from the holy Ghost, and of herself: And contrarily that the Church receiveth her authority from the Scripture. cap. 9 Fol. 51.  
How the Canon of the new Testament was ordained, and that it hath authority of itself, and from the Authors thereof, and that the authority of the Church is maintained thereby. cap. 10. Fol. 55.  
How ungodly and wicked it is, to preach without the warrant of holy Scripture. cap. 11. Fol. 11.  
That the true Church is to be sought in the Scripture, to be included dead therein, and to be esteemed by the Scriptures. cap. 12. Fol. 65.  
Of the duties of the Church about the Scriptures, and first of this, that she keepeth the holy Books of the scripture as a witness. 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 Apocryphal and counterfeits. cap. 15. Fol. 71.  
Of the saying of Augustine: I would not believe the Gospel, but that the authority of the Church moveth me also. cap. 16. Fol. 74.  
Of the gift of interpretation. Cap. 17. Fol. 77.  
Of the the saying of Christ: If he will not hear the Church, let him be unto thee as an Heathen man and a Pubcan. Mat. 18.19. cap. 18. fol. 82.  
Of the saying of Paul: The Church is the pillar and ground of the truth. 1. Tim. 3.15. Chap. 19 Fol. 84.  
Of the saying of Paul: Brethrens stand fast, and hold the ordinances, which ye have 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 lively voice, and which they delivered in writing, is all one: and that this is the form of the traditions of the Apostles, if they agreed with the holy Scriptures. Chap. 21. Fol. 88  
A perfit proof of those Traditions, which are indeed the Apostles, forth of the most ancient Writers, Irenaeus, and Tertullianus. Chap. 22. Fol. 91.  
Of the subtlety and deceitfulness of Sophisters, which use guilefully the word Tradition, which is diversly taken. Chap. 23. Fol. 101.  
Of the uncertainty, repugnancy, and variety of Traditions. Chap. 24. Fol. 104.  
That the Church hath been deceived even from the Apostles time, under the pretence of Traditions. Chap. 25. Fol. 106.    

A Catalogue of the Doctors and writers, whose testimonies the author of this Treatise doth allege in this Book.  

Ambrose  
Athanasius  
Augustine  
Basil  
chrysostom  
Clemens  
Cusanus  
Cyprian  
Cyril  
Epiphanius  
Enagrius  
Eusebius  
Gerson  
Gratian  
Hilary  
Hyperius  
Jerome  
Irenaeus  
Lactantius  
Nicephorus  
Origen  
Panormitanus  
Philaster  
Saluianus  
Sozomenus  
Tertullian  
Theodoretus  
Theophilactus.    

Whether the holy Scripture have authority from the Church, Or whether the Church do rather take authority from the holy Scripture.  

The first Chapter. The reasons of those, which do extol the authority of the Church above the Scripture.  
THE chiefest reverence, after God, & God his word, is due to the Church, Christ his spouse, which God so dearly loved, that his will was, that his only begotten son should be a sacrifice for the same, whom he endueth with his spirit, that the said Church may be the temple and image of God, wherein his will is to be celebrated both here, & in the everlasting life.  
Therefore it is godliness, diligently to collect & with thankful mind to consider all the gifts, & all the riches wherewith the Church is adorned & enriched. she hath the son of God for her head, 
The praise of the Church of Christ.  spouse and saviour, unto whom she is married in faith: she hath the joyful news of the Gospel: she hath the holy Ghost for her governor: she hath the ministery prolonged by the Fathers, the Prophets, Christ, & the Apostles, which have most plentifully bestowed upon her, as upon a rich treasure house, (as saith Irenaeus) all things appertaining to truth, 
Irenaeus adversus haeres. lib. 3. ca 4  that every one, which will, may draw forth of her the drink of life: she hath Pastors, & authority to call Ministers for the setting forth and conserving of the gospel, of whom it is written: How beautiful are the feet of them, 
Rom. 10.15.  which bring good tidings of peace, & bring good tidings of good things: she hath excellent gifts, understanding, & the inerpretation of doctrine given by divine inspiration: she hath also the administration of Sacraments, & a certain jurisdiction of her own, & laws of her own. The holy Scripture adorning her with marvelous praises, calleth her thoroughly ●re, The paradise of the great worke●n, The city of the holy king, clear as ●e dawning of the day, bright as the ●orning, beautiful as the Moon, elect the sun, who smelleth of ointments, stands at the right hand of the king, ●cked with embroidered guards of divers ●●lours, who hath no obscure thing, and 〈◊〉 through Christ altogether most white.  
Therefore, because the sweet name of the Church is full of worthiness & re●erence, hereupon it cometh to pass, that ●anie eloquent & learned men, do with ●ately, plentiful & gorgeous speech, exile, amplify, & exaggerate the majesty, pre-eminence, authority & dignity thereof, so that they do affirm, that she hath ●orce and power above the written word ●f God, & think that Christians aught ●o give place to her in all things. 
What the adversaries gather of the authority of the Church.  For ●herevpon the adversaries of the truth gather, that the Church is more ancient than the Scripture, & that the Scripture hath her authority from the Church, that the Church of the Fathers continued 2449. years, before any thing was written touching religion.  
Also, that the Church of the new Testament was gathered together many years with the lively voice of the Gospel, before any thing was written by the Apostles. And because the Church received the Scripture, & allowed it by her own judgement, that the authority of the Church, which received and allowed, is greater than the authority of the Scriptures, which were received and allowed: And therefore, that the authority of the Church is not only not inferior, not only equal, but rather superior, and better known, than the authority of the scripture. For the Church hath approved the chiefest scriptures, to be Canonical, which approbation they neither had of themselves, nor of their authors. Otherwise, what cause is there, why we should receive the Gospel of S. Mark, which saw not Christ, and yet not receive the Gospel of Nicodemus, which now also is extant, who notwithstanding both saw Christ, and was his scholar? Moreover, why is the Gospel of Luke the disciple admitted, & the gospel of Bartholomewe the Apostle rejected? Truly they have ●r authority, not from the authors, ●n whom they come, but from the ●●urch. Not holy Scripture doth show 〈◊〉 the rest of the Scriptures, which we ●e, are canonical, and worthy credit: 〈◊〉 consent of the Church hath made them ●benticall. So that Augustine saith ●ll, I would not believe the Gospel, 
August. contra Epist. Manichaeorum fundament. cap. 5.  ●re it not that the authority of the Catholical Church doth move me ●o. And especially because there were ●e in times past, which both rejected ●o written gospels, & the Evangelists ●o, which wrote them, sticking forsooth ●ought false religion to Christ only, who ●ither wrote himself, neither commanded to be written, but to be preached, and ●●lled his doctrine, not scripture, that is 〈◊〉 say writing, but the Gospel, that is to ●y, joyful news. But if we give place ●rein to the Church, as by right we ●●ght all to give place unto her: why then ●ould we not also give place unto her in ●e matter of the holy Sacraments, & in ●●her points? That the Apostles did ●rite certain things, not that their writings should rule our faith & religion, but ●at their writings should rather serve our faith and religion. And that it is not to be thought, that the Apostles were able to comprehend in their Epistles all the precepts and mysteries of our faith, and of christian doctrine: that Christ and his Apostles in so many years preached much more, than could be comprehended within the narrow room of the books of the new testament. And that therefore so short an abridgement of the gospel 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 believed, 
Many things say the adversaries, are to be believed, which are not written  which are not written: that the constant sentence of the church, aught to be accepted as the gospel: that therefore in matter of doubt, & in any raised controversy, the authority of the tradition of the church, is more effectual to 'cause credit to be given, & to prove certainly, than the scriptures, because the tradition is more evident and plain, & altogether unflexible: when as contrarily the Scriptures be oftentimes very obscure, and do suffer themselves to be wrested & applied to a divers meaning: yea & to that meaning, which any shall presume with himself ●efore hand, & easily to be shifted of with 〈◊〉 crafty exposition. And that therefore the common sentence of the tradition of the church, is the certain and inflexible ●●le of the Scriptures: And to be brief, ●hat the exactest squire, pattern, & rule of ●●ith is, not the scripture, but the judgement of the Church: That the saying of Christ is: 
Mat. 18.17.  If he will not hear the church, let him be to thee as an heathen man & a Publican. 
1. Tim. 3.15.  That the church is the pillar & ground of truth, and that ●he can not err, 
Io. 16.7. & 13.  because Christ promised to her the holy Ghost, which should lead her into all truth. S. Paul exhorteth us saying, Brethrens stand fast, & hold the ordinances, which ye have been taught, etc. To be brief, they go about to prove by the testimony of the Prophet Hieremie, 
Hierem. 31.33.  that this is the property of the doctrine of the new testament (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) whereby God would have it to be known from the doctrine of the old testament, that it should neither be engraved in tables of stone, nor written with ink and paper. That the Apostles were commanded by Christ to 
Matth. 28.19. Mark. 16.15.  preach, not to writ. Finally they dispute much of the briefness, insufficiency, flexiblenesse, ambiguity, and obscureness of the Scripture, and rolling in all their points of Rhetoric, do go about to prove the necessity, authority, perfection, certainty, & plainness of unwritten Traditions: that is to say, That we should fetch the rule of faith, not from the word of God, but from the Traditions of the Church: and that there is so much force in the Scripture, as is granted thereunto by the consents & voices of the Church.   

The second Chapter. The deceitfulness of them is reproved, which do diminish the authority of the Scripture, whereupon the authority of the Church doth depend.  

Against the persons of the adversary.  I Do not deny that they, which make these reasons, are prompt, witty, ●●arned, and eloquent: would to God ●●ey were all so upright and gentle min●●d, that they would put to their furtherance rather to build up the kingdom 〈◊〉 Christ, then to defend the kingdom of ●●e Pope: and that they would rather allow the sincere doctrine of the Gos●ell, then maintain corruptions and ab●ses. But whilst they are willing to gratify these antichristian rulers, they ●un on so far through the heat of their contention, that through their wicked, cursed, and profane Rhetoric, they blaspheme and spise the holy Ghost. For when 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 wax, which is apt to be bowed unto either side: A matter of controversies: A nurse garden of dissensions: obscure, doubtful, intricate: What is this, if it be not a reproach against the holy Ghost, the author thereof? 
Why they do attribute so much to the Church, and derogate from the Scripture.  But the mark whereat they shoot, is this, that whereas they may be perceived oftentimes to have decreed, and ordained far otherwise in the Sacraments and doctrines, then holy scripture can bear, they are willing to maintain, that it was lawful for them so to do, because the Church, which maketh the holy scriptures to be of authority and credit, can change therein whatsoever shall seem good unto her. Therefore lest the majesty of the Scripture should let their lust, they are not afraid to diminish the authority thereof: 
They do imitate herein the old heretics.  wherein they do seem to imitate the craftiness and naughtiness of the ancient heretics, who being willing to eschew, lest they being pressed with the authority of the Scriptures should be overcome, presumed boldly to deny certain books of the Bible to be canonical, rejecting them and with great disdain disallowing them. 
Irenaeus. lib. 3. cap. 2.  For when as they are reproved by the Scriptures (saith Irenaeus) they do accuse the Scriptures, as though they were not well handled, neither be of authority, and because they be diversly spoken, & because the truth can not be found forth in them, by those which know not the tradition. Carpocrates, Severus, Cerdo, & Manes, rejected as August. witnesseth, 
Augustin. de haerisib. ad quod vult Deum. Tertul. lib. de haeresib Philaster lib. 1. Euseb Historia Ecclesiae lib. 4. cap. 29.  the books of the law: although Tertullian report of Cerdo, as also doth Irenaeus of Marcio, that they rejected all the Evangelists but Luke. Philaster reporteth, that Cerinthus allowed Matthew only. We read in Eusebius, that the Severians disallowed Paul his Epistles, and the Acts of the Apostles. For they did suppose it to be an advantage for the obtaining of victory, if they did condition, that they, whose darts they saw were to be feared, might be thrown forth of the camp of the Church, before they should come to the battle: Even so also do these think, that they shall triumph, if they may most unworthily slander the Scripture of uncertainty, imperfection, ambiguity, & obscurity. And even as those old heretics did contentiously affirm, that the truth could not be found by them, which knew not the tradition delivered not by writing, but by lively voice: in like manner do these also maintain, that the Apostles have not comprehended in their writings all things, which we aught to believe: and most obstinately contend, that all things appertaining to godliness, are not contained in the Scripture: that thou mayst understand, that both the one and the other are enforced with the self same spirit of error.  

It is a pernicious error to contend that the authority of the scripture must be supported by the determination of the Church.  Wherefore we must withstand them by all means possible. For it is a most hurtful, and perilous error, to hold that the credit of Scripture, should hung on the determination of the Church: which being granted, Christ shall not be Christ, nor the Gospel the Gospel, neither shall we take the Apostles for the Apostles, nor the writings of the Apostles for the Apostles writings, but so far forth as they be allowed in their Counsels, by their own consents and judgements. Here truly must the servants needs be greater than the Lord, that the Lord may not be believed, but only so far forth as his servants will that he shall be believed: as though forsooth God his eternal and inviolable truth should be grounded and stayed upon the judgement of men. Neither is it lawful nor sure to dally in divinity, as shall please men's devices. 
●. Cor. 2.14.  For the natural man perceiveth not the things of the spirit of God, and all the thoughts, sayings, 
* Psal. 62 9 and 116.10.  & deeds of men do more resemble lying then truth, for 
* Rom. 3.4.  God only is true. Neither ●●e the arguments strong and sound, ●hich these patrons of superstitions take for the defence of their opinion, ●ut rather feeble and weak (as in discussing and examining them shall appear) although the simple being delu●ed with the only show of truth, be holden still in errors and superstitions, and alienated from the truth. But let not us ●uffer ourselves to be brought to this pass, that we grant, that the holy scripture hath received credit and authority from the Church, seeing that the matter ●s far otherwise. For what authority or estimation soever the Church hath, it cometh wholly from the word of God, whereof also the Church hath the beginning: Even as Peter saith: 
1. Pet. 1.23.  You are borne ●new, not of corruptible seed, but of ●ncorruptible, by the word of God, which liveth and lasteth for ever. And ●aul saith: 
1. Cor. 14 15.  In Christ jesus I have begotten you through the Gospel. Therefore as is the daughter to the mother, so is the Church to the Scripture. And since we do all confess, that the Church is sustained 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 authority of the doctrine doth excel the authority of the Church. Neither is there any cause that they should cavil, that the Church was 2449. years before Moses, & before the Scripture, because they make Moses his books most ancient: which in deed I do confess, in respect of those books, which now are extant. But how know they, whether that ancient Church, which was before Moses had written his 
Moses books are called the Pentatenche, because they are five in number. Numer. 21.14.  Pentatenche, had any books of holy Scripture or none? Moses doth cite the book of the wars of the Lord. And in 
* josu. 10. ●3.  josua is the book of the Just cited. And it may be that Noah, Abraham, Isaac, & jacob wrote those things, which did pertain to their times, as Moses did afterward gather them together, and by the inspiration of the holy ghost set them in order. What say you to 〈◊〉 moreover, that 
* judas. 1.14.  judas in his Epi●… allegeth certain things forth of the ●…ke of Enoch? Neither is there any ●…e, why ye should say unto me, that that ●…e is 
* These books are called Apochyphal, whose authors are not known.  apochyphal. Peradventure that 〈◊〉 was apochyphal, which was carried ●…ut after that age, wherein the Apo●…s lived: but those things which judas alleged, were firm & certain. But be ●…or I will not contend) that the word of 〈◊〉 was not written before Moses, but 〈◊〉 only uttered by the mouth, and as it ●…re delivered from hand to hand. What ●…keth this to the matter which we have in ●…d? For the same word, when afterward 〈◊〉 was put in writing, must needs be so ●…erued and restrained, that nothing ●…ght be altered therein by men. The word 〈◊〉 God is inviolable, & clean without cor●…tion, whether it be delivered by voice, ●…y writing, neither can it sound contra●… things. I confess that the 
* In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unwritten ●…de was more ancient than that, which ●…r was put in writing. But I acknowledge only between these two the diffe●…ce of time, & not of efficacy or authori●… But in that the church is gathered by the word of God, it must needs follow, that the Church is later than the word of God, and inferior to it. Wherefore it is most evident, that the Church taketh her excellency and dignity from the word of God.   

The third Chapter. That the authority of Scripture is greatest, because it containeth the word of God, which in the beginning was delivered to the Church by lively voice.  
THe authority of holy Scripture is far greatest, 
The Scripture was revealed from heaven by God.  because it containeth the word of God himself, and took her beginning of the holy Ghost. For the doctrine contained in holy Scripture was not uttered, enlarged, and plainly set forth by Philosophers, which lived in Grece or Italy, but published by God himself, and revealed from heaven to certain chosen men. The heavenly Father did declare it with his own voice 〈◊〉 the Patriarchs and Prophets. The ●●erlasting in heaven, and in the very ●ome of his father, I mean the only ●●gotten son of God, our Lord and sa●●ur jesus Christ, coming down to 〈◊〉 showed it. The holy Ghost in all ages ●●spired certain excellent men, who de●ered the word uncorruptly. 
2. Pet. 1.20.21.  Know ●s (saith Peter) that no prophesy in t●e Scripture is of any private interpretation. For the prophecy came not ●olde time by the will of man: but ●●ly men of God spoke, as they were ●oued by the holy Ghost. Wherefore ●ul defineth this doctrine: 
1. Cor. 2.6.7.8 & 10.  The wise●●me not of this world, neither of the ●●nces of this world, which come to ●ught, but the wisdom of God in a mystery, even the hid wisdom, which ●od had ordained before the world, ●●ich God hath revealed by his spi●e. 
The scriptures are the principles of divinity  Therefore all most excellent points ●e to be attributed to the Scripture, the ●cles and divine sayings whereof, are ●h in divinity, as are in every science 〈◊〉 principles of the same, which must ●edes be supposed and granted.  

The law and the Prophets.  Moreover, until Christ came into the world, the Scripture was contained in the law, and prophecies. So do we see that Moses and the Prophets are cited by Christ and the Apostles as approved witnesses, whose writings were received amongst the people of God without controversy, none otherwise then public registers. 
The writings of the Evangelists and of the Apostles.  The Apostles did first witness with lively voice that, which was given them in commandment. But after that the doctrine of Christ was spread wide and broad, and confirmed with innumerable miracles and wonders: and after that the Church was established, which took her beginning of the preaching of the word by faith, but yet so, that the word went before, when as many false Apostles rose up, who under the pretence of revelations and traditions of the Apostles, brought monstrous toys into the Church, and corrupted the pureness of God his word, it seemed good to the holy ghost, that the sum of the Apostles preaching should be set forth in writing, that it might be left perfect for ●●em, which should come after. Where●●●e by the instinct of the holy Ghost, too of the Apostles wrote, as witnesses of things, which they had seen: and two of the Disciples and Aposto●●e men wrote also, as witnesses of ●●ose things which they had heard, 〈◊〉 the Apostles, whom other do affirm to have seen also the things that they wrote. Those writings make the four Gospels, touching the which ●renaeus debateth many things in the ●leuenth Chapter of his third Book against Heresies: 
Irenaeus. li. 3. ca 1.  where he showeth, that there must be four Gospels only, not because the Church hath received four only, but because God hath so appointed.  
Touching the Gospel of Mat●hewe, 
The Gospel after Matthew. Hieronymus.  Saint Hierome writeth this History: Pantaenus, when he was sent by Demetrius Bishop of Alexandria into India, found that Bar●holomew did preach there the coming of Christ according to the Gospel of Matthew, the which being also written in Hebrew, he brought from thence with him to Alexandria. Hereunto agreed those things, 
Nicephor. lib. 4. cap. 32. & lib. 7. cap 36.  which Nicephorus showeth in the 32. chapter of his 4. book. The same Nicephorus reporteth in the 36. Chapter of his 7. book, that the Gospel of Matthew was found in Barnabas his tomb, written with Barnabas his own hands. Whereby may be gathered, how greatly Apostolic men did esteem this Gospel. 
The Gospel after Mark. Euseb. lib. 1. cap. 5  Eusebius forth of Clement doth report, that Peter the Apostle did approve and confirm by his own judgement the Gospel of Mark, and did ordain, that it should be read in the Churches. 
Nicepho. li. 2. ca 1  Nicephorus saith, that Peter indicted the Gospel of Mark, and decreed, that it should from thenceforth be read in the Congregations. 
Irenaeus. li. 3. ca 1.  Irenaeus sayeth: Mark the Disciple and interpreter of Peter, hath delivered unto us those precepts, which were preached by Peter.  

The Gospel after Luke. Irenae li. 3. ca 14.  The same Irenaeus writeth of Luke thus: The Apostles delivered to all men simply, and envying no man, those things, which they themselves had learned of the Lord. And therefore ●●ke also envying no man, delivered to us in like manner, those things which he had learned of them. 
The Gospel after john. Euseb. li. 3. ca 24.  Furthermore john perused over the writings o●●he three Evangelists, and witnessed t●●t they were true. Finally, he finished 〈◊〉 writing of the Gospel. Therefore he ●cludeth the History written by him ●●is: 
john. 20.30. & 31  And many other things truly did jesus before the eyes of his disciples, which are not written in this ●●ke. These are written, that ye might ●●●eeue, that jesus is Christ the son 〈◊〉 God, and that in believing, ye might ●e life thorough his name. Under ●●th words he comprehendeth not on●●is own Gospel, but also the Gospel's 〈◊〉 ●he rest of the Evangelists, as also 〈◊〉 old writers have understood this ●ce. And then truly was the truth of 〈◊〉 Gospel acknowledged and received, ●●en as yet there remained alive, which 〈◊〉 both heard and seen the Lord 〈◊〉 self in his mortal flesh: or had erred the chosen Apostles and Disciples, which were familiar and conusant with him.  

The writings of Paul  And because also counterfeit Epistles, as though they had come from Paul and from the other Apostles, were obtruded unto the Churches, Paul did note his own natural Epistles with a peculiar sign of his own hand, least false Epistles should be put in the place of those which were true. For this cause read we in the end of the second Epistle to the Thessalonians: The salutation of me Paul, with mine own hand, which is the token in every Epistle. So I writ. The grace of our Lord jesus Christ be with you all. 
2. Thes. 3.17.18. Tertullianus lib. de praescriptione adversus haereticos.  Amen. What say you to this moreover, that Tertullian reporteth, that the authentic and original Epistles of the Apostles, that is to say, their own hand writings, were kept even in his time, in those Churches, to whom they were written? And the Epistles of Paul are approved by the expressed testimony of Peter. 
2. Pet. 3 15. & 16. The Epistle of john the Apostle. 1. john. 5.13.  And john concludeth his Epistle thus: These things have I written unto you, that believe on the name of the Son of GOD, that you may know, that you have eternal life, and that you may believe 〈◊〉 the name of the Son of God. ●●d he finisheth the Revelation with ●●is most weighty calling to witness: 
Revel. 22.18. & 19  ●●estifie unto every man that heareth t●e words of the prophecy of this ●●oke, if any man shall add unto ●●ese sayings, God shall add unto him ●●e plagues that are written in this book: And if any man shall take away from the words of the book of this prophesy, God shall take away ●is part out of the book of life, and ●ut of the holy City, and from the ●hings which are written in this book. Therefore that is the Gospel of the Catholic Church, which being put in writing, God hath sealed for his word. And this is the cause, that the Church's ●f all ages have taken the books of the ●ewe Testament for authentic, which ●n these days we do with reverence acknowledge for authentic, and which we do most constantly affirm, aught to he believed.  
There is a most evident testimony touching this matter in Irenaeus: 
Irenaeus. lib 3. in praefacione.  The Church (saith he) learned the true and lively faith of the Apostles, 
The Gospel preached by the lively voice of the Apostles is put in writing.  and distributed it to her children. For the Lord of all gave the power of the Gospel to his Apostles, through whom we have also known the truth, that is to say, the doctrine of the son of God, unto whom also the Lord said. 
Luke. 10.16.  He that heareth you, heareth me: & he that despiseth you, despiseth me: & he that despiseth me, 
Irenaeus. li. 3. ca 1.  etc. For we have not known the setting in order of our salvation by any other, then by them, by whom the Gospel came to us, which then they did preach, and afterward by the will of God, delivered unto us in the Scriptures, to be the foundation and pillar of our faith. Thou hearest by the testimony of this most ancient and holy Bishop, that the Apostles did afterward by the will of God deliver unto us in writing, the same Gospel, which first they published with lively voice, that this written Gospel might be the foundation and pillar of our faith. And although he doth urge this point: That all Churches taught and instructed by the Apostles, should keep the unity of 〈◊〉 founded in the Scriptures: yet doth ●●twithstanding maintain this also: 
Irenaeus lib. 2. cap. 47. & lib. 5.  ●●at the Scripture is the school of per● and absolute wisdom.  
Moreover, although all things that ●●ist did, be not written, 
All things in deed are not written, notwithstanding those things, which are sufficient for the Church, are written.  nor all the ser●●s, which he made, be not set down writing word for word, lest the num●●● of books should be infinite, yet hath 〈◊〉 holy Ghost chosen forth those things ●e written, which might suffice for the ●●●●ruction and confirmation of the faith ●he elect, as Augustine plainly tea●●th forth of the word of 
* john 20.30. August. in joan. tract. 49. john 20.30.31 & 21.25.  john the Evangelist? For whereas the Lord jesus (●eth he) did many things, all are not ●●itten, as even the self same holy Evangelist himself witnesseth, That the ●●rde Christ, both did and spoke ma●e things, which are not written. But ●●ose things were chosen forth, and ●ritten, which did seem to be sufficient for the faith of the faithful. Therefore even by the witness and consent of augustine, those things are plentifully ●ritten, which the holy Ghost judged to 〈◊〉 enough, for the obtaining of the true knowledge of Christ and of the blessed life. 
Cyril. in Io. lib. 12  Cyrillus in his 12. book upon john doth agreed to Augustine: All things, (saith he) which the Lord did, are notwritten, but the writers thought those things which are written sufficient, aswell for manners, as for doctrine: that we shining in right faith & good works, may come to the kingdom of heaven through jesus Christ: Thus much hath he. Neither doth it follow hereupon, that those things which were not written were vain, and to no purpose. They were then very profitable for the confirming and erecting of the Church of Christ: Yet notwithstanding the whole Gospel was most faithfully drawn into that sum, which might fully suffice them, that should come after.   

The iiii. Chapter. The place of jeremy his 31. Chapter is discussed: & also it is showed, that the Apostles wrote the Gospel by the will of God.  
●Ntichrist his guard setteth upon us 〈◊〉 in this place, & wresteth a dart forth 〈◊〉 jeremy, 
The places of jeremy chap. 31. verse 33. & 34. and of the 2. to the Cor. chap. 3. verse 2. and 3. do not prove that the Apostles aught not to writ.  which we must needs ●e, how weak it is, to prove that, ●●●ch they go about. Truly they abuse ●oo shamefully the holy oracles of ●●d, who by wresting these words of 〈◊〉 Prophet, unto a clean contrary, ●ishe, and absurd sense, go about to ●●●re the eyes of the simple, and to di●ishe the majesty of the Scripture. ●●d as they, which in schools give them ●●●ues to show their fine wits, and which ●●ercise themselves in eloquence, do fight ●●ainst elequence, with the weapons of eloquence: even so do these by the countynaunce of Scripture, endeavour to o●●rthrowe the authority of Scripture. ●ut they are clouds, easy to be scattered with a very small blast of an answer. ●ieremie doth prophesy, that an other ●ouenaunt must be made in the name ●f God, but not so as it was made in time ●ast with the fathers. And amongst other things he saith under the person of God: ● will plant my law in the inward parts of them, 
jere. 31.33.34.  and writ it in their hearts, and will be their God, and they shallbe my people: And from thence forth shall no man teach his neighbour or his brother, and say, Know the Lord: but they shall all know me from the lowest to the highest, saith the Lord: for I will forgive their misdeeds, and will never remember their sins any more. Unto this prophesy do they join the place of Paul, in the second to the Corinthians, and third chapter: You are our Epistle written in our hearts, understood and read of all men: For as much as ye are manifestly declared, that ye are the Epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God: not in stony tables, but in fleshly tables of the heart. They would prove forth of these places, that the property of the doctrine of the new Testament is so appointed by God himself, that it can neither be written in tables, nor in papers, nor with pen, nor with ink, nor by any other means. What and if some Libertine with the Enthusiasts make further exception, that the ●●●●rine of God cannot be delivered by 〈◊〉 voice, forsomuch as God his will ●●to illuminate men's minds with ●●●●ledge, that they shall all know him 〈◊〉 the lest to the greatest, so that no 〈◊〉 shall have need to teach his neigh● saying: Know the Lord: 
jerem. 31.34.  What 〈◊〉 they, I beseech you, answer for 〈◊〉 traditions? yet dare they go further insomuch that they say, that it was 〈◊〉 without his commandment, in 〈◊〉 the Evangelists and Apostles did ●●mitte certain things to writing, be●●●se the Lord commanded them to ●●eache, and not to writ, 
Mat. 28.19. Mar. 16.15.  and also be●●●se the word of God contained in the ●●spell, is of such a nature, that it can 〈◊〉 be expressed in writing. And yet the chhour of the Epistle to the hebrews, 
Heb. 8.8.  ●he midst of his writing, whilst he ●●eth down the doctrine of the niewe ●●●enant in writing, allegeth the self ●ne sentence of Hieremie. And Paule ● now already written, both the E●●●tle to the Thessalonians, and the first epistle to the Corinthians, when he ●yed: Not with ink, 
2. Cor. 3.3.  but with the spirit of God, yea he did deliver the self same than not with lively voice, but in writing, & did purpose to writ more afterward. It is therefore plain, that neither the Apostles did so understand the sentence of Hieremie nor Paul his own, saying, as these triflers feign: that is to say, that the doctrine of Christ and his Apostles cannot bear, to be comprehended and delivered in writing. Certainly if their sentence may prevail, it will follow, that the Apostles and Evangelists did wickedly, beside, yea rather against the mind of the Lord, blemish the doctrine of grace, in that they did commit that word to writing and papers, which is unapt to be written, and unto which such a property is allotted by God, that by no means it aught to be committed to writing. And hath hellish rage so blinded them, that they cannot consider this? These are they forsooth, which bring the professors of the sincere doctrine into hatred, and accuse them of novelty, when as they themselves do mock the Church with niewe, foolish, and 〈◊〉 devices. Who at any time be●●●hem, did so understand or inter●●● Hieremie? Augustine a man of a 〈◊〉 sharp wit, in that book, which ●ote of the spirit and letter, handleth place of the Prophet at large, and ●eaketh he not so much as one word ●●is interpretation, neither doth any 〈◊〉 old writers agreed with them there 〈◊〉 Where is then this consent of the ●●rche, which they so greatly brag ●●nd require? Are these Giants so ●●de, to think that they have seen 〈◊〉 which hath escaped the most excelled lights of the Church? Fie for shame, ●●e foolish and frivolous is that difference of the old and new Testament, ●●ich they appoint? Truly this reward ●●e they for contemning the scripture, ●●t they may stain the majesty thereof ●●h their wicked toys: you may see ●●m (that I may use the words of Ba●●) weave the lenowe web of the spi●●t. 
Mat. 7.6.  But let us singularly reverence the ●earle trodden under foot by hogs, ●●d keep it most religiously.  
Let us therefore see the most sweet sentence of this excellent prophesy, 
The place of Hieremie the 31.33. is discussed.  full of evangelical and heavenly comfort. Therefore shall it appear, that the Prophetment nothing less than that, which these go about to wrest forth of his words: yea rather that this place is directly against them. Moreover, no man will doubt, which shall hear Paul the Apostle, and the epistle to the hebrews, who are the most certain interpreters of this prophesy, 
2. Cor. 3.3.  but that this prophesy doth wholly appertain to the kingdom and time of Christ, 
Heb. 8.8.  and that the divine Prophet did prophesy in this place, of the benefit of Christ. And God doth promise by express words, That he will make a new covenant with his people, to heal the weakness of the first, and to correct the corruptions, which were crept into it, by no fault of God, but thorough the noughtiness of the people, who as league breakers were departed from it, neither took him, according to the conditions of the league, for their God, in believing him, worshipping him, and obeying his laws. For they ●ere weaker by means of their natural vanity, corruption and stubborness, ●●en that they could frame themselves thoroughly to the following of GOD his ●ill, and to perfect obedience. Wherefore that league was broken oftentimes through their unfaithfulness. What should God therefore do? if he had been willing to have dealt according to extremity of law, and to have punished them for breaking the league, he might forthwith have forsaken the people, which broke the league, and, as they deserved, have cast them of, and have appointed them to suffer everlasting torments. But the using his great mercy, such is his goodness and love towards mankind, was rather willing to spare those miserable men, and their weakness, then without mercy, and with severity to revenge the injuries done unto him. Therefore he showed the remedy, when he promised that he would make a niewe covenant with his people, which once he chose unto himself. Which covenant, as touching the matter and substance is most niew. For his will was not, by changing his purpose after the manner of men, to back and to make frustrate that, which once he had decreed: neither did he make a new covenant clean contrary to the first. For God his purpose is unchangeable: although as touching the properties or qualities, 
Chrisost. In Haebraeos. Homilia. 14.  it may be judged after a sort niewe. Which thing chrysostom hath expressed by a very goodly similitude: Behold, saith he, this also is niew, when as some things thereof are taken away, and some things remain, as if one altar an old & ruinous house thoroughly, and lay new foundations: we say forthwith, he hath made it niewe, when as he hath but taken away some things, and changed some things. Therefore GOD pitying the state of mankind, hath daily joined greater benefits, and hath more and more polished that, which as yet to his ancient benefits was rude, and only begun, and hath made it perfect.  

Three principal points of the new renewed league.  Of this new, or rather renewed league, there be chief three principal points, whereby GOD cureth all the inward diseases of mankind, and re●●oreth him to perfect health. And these ●ointes are the inward reforming of ●ens hearts, the lightning of their minds to the knowledge of God, and ●he free forgiveness of their sins, of the which inestimable benefits, to be bestowed in the time of the Gospel, not only Hieremie, but also the rest of the prophets have prophecies. And of the reformation and correction of hearts, that is to say, of regeneration and new birth, Ezechiel hath prophesied most clearly of all: 
Ezech. 36.25.26. & 27. The reformation of hearts.  I will sprinkle (saith he) clean water upon you, and ye shall be clean, yea from all your uncleanness, and from all your idol● shall I cleanse you: a new heart also will I give you, and a new spirit will I put into you: as for that stony heart, I will take it one of your flesh, and give you a fleshy heart: I will give my spirit amongst you, and 'cause you to walk in my commandments, and ye shall keep my judgements, and do them. 
Esaie. 11.9.2. The lightning of the minds.  Of the lightning of the mind, is this prophesy of Esaie: 
john. 6.45.  The earth shall be full of the knowledge of the Lord, even as the Sea floweth over with water: 
Esaie 54.13. Acts. 2.7. & 18. joel. 2.28. & 29.  Also, And they shall be all taught of God: Again this prophesy of joel which Saint Peter interpreteth: And it shall be in the last days (saith God) of my spirit I will power out upon all flesh: & your sons, and your daughters shall prophesy, & your young men shall see visions, and your old men shall dream dreams: And on my servants, and on my handmaidens, I will power out of my spirit. 
The remission of sins.  Of the free remission of sins 
* Esai. 53.4.5.6.8.11.12. Dan. 9.26. Miche. 7.18. & 19  Esaie hath reasoned most plainly in his liii. chapter: And Daniel in his 9 chapter: Micheas also in his last chapter, Who is such a God as thou (saith he,) that pardonest wickedness, and forgivest the offences of the remnant of thy heritage? He keepeth not his wrath forever: for his delight is to have compassion. He shall turn again, and be merciful to us, he shall put down our wickednesses, & cast all our sins into the bottom of the sea,  
But what: did the holy fathers of the ●lde testament lack these benefits? Not 〈◊〉: For in obeying the commandments of GOD, and in believing rightly, they did worship God purely, which thing they did not perform by the strength of ●ree will, nor by natural power. For had it not been that they had God's laws & promises written in their mind and understanding by the holy Ghost, and also a good will to obey his commandments through the grace of God, they had not been able to have done such things. Therefore they wanted not the divine light, 
The difference of the old and new Testament.  which lightened them to believe & obey: And their sins also were forgiven them through Christ. Therefore they also enjoyed these good things. Why then did he promise', that he would give these things in the new League? Truly because the father showed forth the power of his spirit, much more plentifully under the kingdom of Christ, and poured forth his mercy upon men: This excellency is the cause, that that small portion of grace, which he vouchsafed to bestow upon the fathers under the law, is not to be made account of. Therefore the difference consisted herein only, even in the largeness and plainness. For at that time those gifts were restrained to very few: but now are the Gentiles also made partakers of them. They were in that age somewhat dark and intricate, but unto us are they made plain and clear, so that we need not any more the old 
* Gal. 3.24.  schoolmaster like instruction. Therefore the difference of the old and new Testament doth consist in this largeness, plainness, putting away of the old schoolmaster like instruction, and excellent clearness of the Gospel: and not in that cold and unsavoury, (I will not say) wicked devise, of not writing the doctrine of the Gospel, which these triflers do feign. For what? Hath GOD powered forth in the time of grace so great gifts by the means of 
* Enthusiastico modo.  immediate inspiration from GOD, or without any means? That may not be. By what means therefore hath he brought it to pass? Even by the ministery of the Gospel. For by it hath Christ most effectually showed forth the force of his spirit, & hath most clearly made himself know●● to men, and hath most plentifully bestowed all the treasures of his heavenly riches upon mankind. So that ●e ministery of the law and of Moses ●e law-giver, in comparison of the ministry of the Gospel, may seem very ●arraine and dry, 
2. Cor. 3.6.  and as Saint Paule ●earmeth it, only the dead letter destitute of the lively juice of God his spirit. Wherefore the same Paul when he would commend the efficacy of his ministery, alluded to the prophesy of jeremy, saying: Ye are our Epistle, 
The place of Paul 2. Cor. 3. ver. 2 & 3. is discussed.  written in our hearts, understood and read of all men: Forasmuch as ye are manifestly declared that ye are the Epistle of Christ ministered by us, written not with ink, but with the Spirit of the living GOD, not in stony tables, but in fleshy tables of the heart. Here must we diligently note, that he calleth them forthwith the Epistle of Christ, whom a little before he called his Epistle: moreover, he doth straightway reconcile & expound those things, which at the first sight seemed to be contrary the one to the other, when as he addeth: Ministered by us. It may be called his Epistle in this respect, that the holy Ghost seemeth to use him in the writing thereof, as the writer and the pen: and it may also be called the Epistle of Christ, because he is the author of the said writing, and indited it to Paul by his spirit, and guided the hand and pen of the writer, and moreover engraved with his finger, the healthful doctrine of the Gospel in the hearts of the Corinthians: by the force whereof, it is not now printed in stony tables, as was the law before, but in the fleshly tables of the heart.  

August. De spiritu & littera cap. 26.  This is therefore to pertain to the new Testament, (saith Augustine) to have the law of God written, not in tables, but in the hearts, that is to say, to contain the righteousness of the law in the inward affection, where faith worketh through love. This is that sweet goodness of the heart, even a 
* 2. Cor. 5.17.  niewe creature in Christ: This is that pleasant goodness of the mind, even lightening: And this happy and ●●●ceiued goodness doth not lead us ●●y from the Law and testimony, to know not what) unsavoury traditions, doth delight in the law of God, and ●geth to pass, that our will is in the ●we of the Lord, 
* Psal. 1.2.  and that we exercise 〈◊〉 selves therein day and night, although other 
* Rom. 7.23.  law strive still in our members ●●●inst the law of the mind, until the ●●wnesse, which from day to day is incased in the inward man, all oldness ●ng changed, pass away, The grace God thorough jesus Christ our Lord livering us from the 
* Rom. 7.24.  body of this ●ath.  
Moreover, who is he now, 
Against them which go about to obtrude mens traditions to the Church.  but he ●y see by the premises, how justly the ●rt may be turned back upon our ad●rsaries, which they foolishly and rash● wrested forth of the prophesy of Iere●ie? The Lord giveth his law into ●●r hearts, and writeth it in our bowels ●ith his finger, and bringeth to pass, ●at we walk in his statutes, and keep ●s judgements, and do them, he lighteth our minds with the knowledge of ●●m, he freely forgiveth our sins, and putteth away our iniquities. Therefore let us sanctify and glorify him, and turn from these jugglers, which thrust upon us a doctrine defiled and corrupted with the devices of men, in stead of the true doctrine of Christ and his Church, endeavouring to bring to pass, with fires, with flames, with water, with sword, and with halter, more cruelly than ever did Nero, or Dioclesian, that we should receive the said doctrine as God his word, because it is approved and confirmed by the Decrees and Counsels of men. So that we being become the Disciples and scholars, not of Christ the chief and heavenly master, but of men, should hung, not of the authority of GOD, but of men, and worship him, not after that Religion, which was appointed by his own laws, but after that Religion, which man's rashness and boldness hath devised and counterfeited. With so great Religion forsooth is the fierceness of cruelty clothed. The Samaritans being moved by a woman of their own nation, 
john. 4.24.  after that they had 〈◊〉 Christ themselves, answered, that did no longer believe Christ, because ●e woman's words, but because they heard Christ themselves. But how ●h more rightly shall we answer these ●cers of minds, which go about by ●eanes possible, not to lead us to ●ist, as did that woman of Samaria, to turn us from him, that we do believe them, but Christ: and that ●e do not for their sake embrace the ●●spel, but because we have heard ●ist himself teach: and that we do 〈◊〉 therefore approve and receive their ●●cked devices, because they set them ●ale under the pretence of the Church 〈◊〉 Counsels, but that we do con●ntly refuse and detest them, because ●y are manifestly against GOD 〈◊〉 truth, and because they do their ●st endeavour to make the authority 〈◊〉 GOD subject to the authority of ●n.  
And what madness is this, 
The Apostles wrote by the commandment and will of God.  in that ●●ey say, that it was done without the ●ill of GOD, that the Apostles and Evangelists writ the Gospel: when as in the first writing of the new Testament, that is to say, in the Epistle of the Synod of the Apostles this gorgeous flower is expressly read: 
Acts 15.28. 2. Tim. 3.16.  It seemed good to the holy Ghost. Paul also witnesseth that all Scripture is given by inspiration of God. To be brief, 
* Revel. 1.11. & 2.1, 8, 12.18. & 3 1, 7, 41. Mat. 10.20.  john in the Revelation is commanded often to writ for the instruction of the Church. Yea, & the Lord himself witnesseth: It is not ye that speak, but the spirit of your Father he it is which speaketh in you. And we place speaking & writing both in one degree: 
Mark. 16.15.  so that he which said: God into all the world and preach, understood that the Gospel was also spread abroad by writing, forsomuch as writing is plainly contained under doctrine. To conclude the Catholic Church with one consent doth witness, that the books of the niewe Testament were written by the instinct of the holy Ghost. Do these men, with whom▪ so oft as they list, it is a great offence to depart even a little from the consent of the Church, not only ●●●●rt from it, but are directly contrary 〈◊〉 it? I mean in this place to repeat discuss the most beautiful sentence ●●enaeus lately cited. And this is it: ●t is the only true and lively faith, 
Irenaeus. li. 3. ca 1  ●●●ch the Church hath learned of the apostles, and distributed to her chil●●●n. For the Lord of all gave to his apostles the power of the Gospel, ●row whom we have also known truth, that is to say, the doctrine of 〈◊〉 son of God, to whom the Lord 〈◊〉 also: he that heareth you, 
Luke. 10.16.  heareth 〈◊〉: and he that despiseth you, despi● me, and him that sent me. For we ●e not known the disposing of our ●ation thorough any other, but thorough them, by whom the Gospel came ●o us: which than they preached, ●d afterward thorough the will of God ●iuered unto us in the Scriptures, to the foundation and pillar of our ●th. This sentence of Irenaeus speech generally of the Scripture of the 〈◊〉 Testament: the authority, perfecti●● and sufficiency whereof, he showeth 〈◊〉 most strong demonstration. That is without controversy the only true and lively faith, which the primitive Church received from the Apostles, and distributed to her children. This faith was in the beginning conceived of that doctrine, which the Apostles received from the son of God. And this doctrine whereof the faith of the primitive Church sprang, did the Apostles deliver first without writing by lively voice. afterward they put the same doctrine in writing. By what advise? Was it by the advise of man? Not, but by the will of God. But did they put the same doctrine in writing? Even the very same, which being received from the son of God, they preached with lively voice, out of the which only the Primitive Church received the true and lively faith from the Apostles, and distributed it to her children. Whereunto tendeth this? That these particular Churches only, 
Those things which are written by the Apostles, are written for us also.  unto whom the Epistles of the Apostles were written, should use those writings for thei● present necessity only? Not so: Unto us, say I, have the Apostles delivered in the Scriptures, the self same which they ●●●ached. Remember that the Epi●s of the Apostles (saith Augustine) 〈◊〉 not written for them only, 
August. contra Cresco Grammat. lib. 1. ca 9  which ●ard them in the same time when ●●ey were written, but for us also: nei●●er are they recited in the Church 〈◊〉 any other purpose. And what 〈◊〉 of the said Scripture would the Apostles should be in the Church? 
Irenaeus loco supra citato.  Ire●us answereth: that that which they ●iuered to us in the Scriptures, might ●e in time to come the foundation and ●er of our faith, even of that true and ●ely faith, which the Church received the Apostles, & distributed to her children. Therefore we have the foundation ●d pillar of faith in the Scriptures, ●iche the Apostles by the will of God ●●ue delivered to us. Therefore that faith, ●●ich is conceived, proved, & confirmed, ●●th of any other, then of the Scriptures ●iuered by the Apostles, is not the true ●ely faith, the Apostolic faith, & the faith the Primitive Church. These things most manifestly & firmly agree together 〈◊〉 Irenaeus his demonstration. 
For what purpose the Apostles wrote.  Therefore ●e▪ showeth for what purpose the Apostles delivered their doctrine to us in the scriptures, and what they would the end of the said scripture should be in the Church: even that it might be the foundation and pillar of our faith, which hau● not heard the lively voice of the Apostles For we will hereafter consider those things, which Irenaeus in the same place reporteth of the accusers of th● Scriptures.  

Augustine referreth the writings of the Apostles to the Lord the writer and author thereof.  And that yet there wicked vanity may more plainly appear, which dar● affirm, that it was not done by the commandment of Christ, that the Evangelists and Apostles committed certain things to writing, I will bring concerning this matter, the most clear witney of Saint Augustine. He, in the firs● book of the consent of the Evangelist the last chapter, 
Augustinus de consensu Euangelistarum lib. 1. cap. vlt.  sayeth thus: Through the manhood, which he took upon him, he is the head of all his Disciples, as of the members of his own body. Therefore when they wrote these things which he showed and spoke: it may not be said that he himself did not writ: because his members ●…ote that, which they knew, the head ●…structing them. 
Consider,  For whatsoever he ●…ould that we should read touching ●…s deeds and words, that did he command them to writ, as his own ●…ndes. Whosoever shall understand ●…is fellowship of unity, and ministery ●f members agreeing in diverse offi●…s under one head, he will none otherwise take that, which he shall read in ●he Gospel by the report of the disciples of Christ, then if he had beholden ●he very hand of the Lord, which he ●are in his own body, writing it. Lo, what can be more evident than this wit●esse of this most holy man? Christ wrote in his Disciples, inasmuch as ●hey wrote that, which he showed and ●pake: yea and whatsoever he would, that we should read of his deeds & words, ●hat did he command them to writ, as ●hough they had been his own hands, ●o that we aught none otherwise to take ●he report of the Evangelists, then if we had beholden the very hand of the Lord writing it. Are not these most vain men ashamed, to scatter clouds in so clear weather? 
Valerius Maximus. lib. 6. cap. 3.  Marcus Scaurus, when he was accused of treason openly before the people of Rome by one Varius, said thus: Varius Sucronensis sayeth, that Marcus Aemelius Scaurus hath committed treason against the common wealth: Marcus Aemilius Scaurus denieth it, whether will you believe? At this word the people forthwith stopped the action. How much more justly may I in this controversy, appeal to indifferent judges and say: Irenaeus and Augustine being most ancient and holy fathers, yea, and the consent of all the Catholic Church, d'ye affirm that the Apostles and Evangelists have comprehended in writing the doctrine of Christ by the commandment and will of the Lord. The Herinates, the Pighic●, the Peresies, the Lindanes, the Andradies, deny it. I pray, you whether will you believe? Let them therefore lea●● 〈◊〉 to bark against so clear truth, let them reasse to diminish the holy authority of Scripture: yea, rather let them repe●t them of their error and madness.   

The fifth Chapter. ●hat all things, which concern faith, godliness, and salvation, are fully and sufficiently contained in Scripture.  
NOw our adversaries are cast forth of their fortress by the force of Truth, we shall have more liberty to cope with them in the open field. It remaineth ●herefore, that we handle now more at ●arge that, which lately we touched in ●ewe words: that is to say, that we prove, that all things which concern ●ayth and godliness, are fully and absolutely contained in the Scripture. And God hath given so perfect a law, that he hath straghtly forbidden any thing to be added thereunto. And how severely the Lord hath revenged this presumption, if any thing have been added in the rites, (much more in the doctrine) so many most grave sermons of the Prophets, which are the interpreters of the law, made touching these matters, all the holy Histories, yea and Christ himself do most evidently witness. There must be the same judgement touching the Gospel, forsomuch as it is much more excellent than the Law. Except we should peradventure think, that God, after he had sent his Son into the world, had less care for his Church: or should suppose, that the Apostles used less diligence in that point, than did the Prophets. 
Tertullianus. de praescrip. haeret.  Tertullian exclaimeth, saying: Happy is the Church, for whom the Apostles have powered forth all the doctrine of GOD even with their blood. 
Acts. 20.27. Ephes. 3.4.  Paul witnesseth that he hath expounded to the Ephesians all the counsel of God touching everlasting salvation, without any shifting dissimulation. Can it be proved that Paul taught any thing, which he did not writ? Can it be denied, that the full doctrine of the Gospel is plainly comprehended in his Epistles? But lest I should be long, I will content myself to allege one, but yet a very plain sentence of Paul: For that being thoroughly handled, will plainly show the perfection and sufficiency of the Scripture. He herefore about the end of his life, ●●en as the books of the new Testament were written and set forth, speaks thus to Timothy the Bishop: 
The place of the Apostle 2. Tim. 3.14 15, 16, 17. is discussed.  ●t continued thou in the things, ●hich thou hast learned, which also ●ere committed unto thee, knowing ●f whom thou hast learned them. and that from an infant thou hast known the Scriptures, which are a●le to make thee wise unto salvation, through faith which is in Christ Ie●●s. All Scripture is given by inspiration of GOD, and is profitable to doctrine, to reprove, to correction, to instruction which is in righteousness, that the man of God may ●e perfect, thoroughly instructed unto ●ll good works. 
Rom. 15.4.  Hereunto agreeth ●he place, Rom. 15. Whatsoever things have been written afore time, were written for our learning: that we through patience and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  comfort of the Scriptures, might have hope. Which two places being weighed, it will plainly appear, that the Scripture is in ●ll points most perfect. For in them doth the Apostle comprehend all the use of holy Scriptures, and divideth it into five points. 
1. Doctrine.  1. Doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the documents of our Religion, as when we entreat of God, of God's providence, of Predestination, of the justification and glorification of men, of the Law, of sin, of the Gospel, of Faith, of charity, of hope, of Christ's incarnation, of his death and resurrection, of the resurrection of all the dead, 
2 Reproof.  and of such like matters. 2. reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is whereby we reprove and convince them, which do not reason rightly, and which commit faults in gathering their arguments. Whereupon Aristotle suiteth that part of Logic, wherein he showeth the way to discover the guiles and deceits of Sophistes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Elenghkes, that is to say, of Reproofs. It is therefore Reproof, whereby the errors of Heretics, of Philosophers, or of any other, which judge evil of Religion, are vanquished and confuted. 
3. Instruction.  3. Instruction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, containeth the teaching of godly life, 〈◊〉 the informing of manners: as when ●n of all degrees are put in mind of ●ir duty, that every man may have ● care for that which belongeth unto ●m, as when we teach what is seeme● for the ministers of the Church, what ●r husbands, what for wives, what ●r children, what for masters, what for ●●ruantes, what for rich men, what for ●oore men. It is also instruction, when ●xhortations are made to move men to ●raye, to do alms deeds, to fast, to o●ey the Magistrate, to repent, and to embrace all kind of virtues. For those things which pertain to this place are very large. For under instructions is comprehended all doctrine of virtues ●nd vices: is comprehended whatsoever concerneth the government of a man himself, of his house, of a state: ●is comprehended whatsoever may be referred to the Church, to the common wealth, to all kinds of life. 
Admonition.  Admonition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of the same nature as is Instruction, whereof 1. Cor. 10. 
1. Cor. 10.11.  All these things (saith Paul) happened unto them for ensample: but they are written for our admonition. This doth pertain to the instruction and amendment of life: the which the examples applied by the Apostle, and all the course of his speech doth witness. For he saith, 
1. Cor. 10.2, 3, 4, 5.  that the Fathers which came forth of Egypt were baptised, and that they were refreshed with the spiritual meat and drink, as well as we: notwithstanding, when they did not keep themselves from sins, that they were grievously punished through God his justice, and utterly destroyed by death. Therefore doth the Apostle admonish all Christians by their examples, that although they be baptised, and fed with the spiritual food of the body and blood of Christ, yet may they not esteem that sufficient to salvation, but desire moreover to live godly and innocently, which except they do, that they shall perish by the example of the old Fathers. 
4. Correction.  4. Correction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is whereby men are reproved, corrected, and reformed, if any negligence or faults appear in their lives & manners. ●●erefore by it are men reproved for de●●●ing the doctrine of religion, for hypo●●●e, pride, ambition, covetousness, 〈◊〉 such like. And by it is also showed ●e they, which have offended, both ●●ght, and may be amended. 
5. Consolation.  Consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is whereby their ●ndes are comforted and confirmed, ●●ich either through error in doctrine, through fault in actions, or through ●ne inconvenience either spiritual or ●porall, were discomforted and discouraged. To be brief, doctrine and reproof are occupied in expounding documents: instruction, admonition and correction treat of life and manners, unto ●ose two are referred the chief points 〈◊〉 faith: and unto the other two, the ●eties of charity: as unto consolation ●e pertain properly those things wherry hope is stirred up. The first two con●●ine speculation, & instruct the inward ●an: the other two contain action, and ●mploy all their labour in instructing the outward man. The two first discern ●rue doctrine from false, when as the one ●onfirmeth the truth stoutly, the other confuteth falsehood pithily: The two other discern godly and honest deeds, from wicked and dishonest deeds: for the one teacheth and persuadeth honest deeds, the other sharply reproveth dishonest deeds, and doth labour and endeavour to amend them.  
And these points have I written forth of the most learned Hyperius, touching all the which since the most plentiful fountain of the scriptures doth yield abundantly most wholesome and sweet precepts, 
Hyperius.  doth it not largely minister that, whereby the whole man, as well the inward as the outward, may be rightly instructed in faith, charity & hope? So that Paul did wholesomely admonish Timothy to take heed to himself, 
1. Tim. 4.16.  and unto doctrine: for in doing this, he shall both save himself & them that hear him.  

The fathers also witness, that the way of godliness is fully set forth in the Scriptures.  Therefore the Authors lastly cited and Augustine also, do teach right well, that those things are written by the Evangelists & Apostles, which they judged to be sufficient for the salvation of the believers, as well for manners, as for doctrine: that they shining in right 〈◊〉, in words and virtue might come ●e kingdom of heaven through Christ, 〈◊〉 whom chrysostom agreeth dishing of the worthiness of the Scrip●es: 
Chrysost. In Matt. 22. Homil. 1  Whatsoever (saith he) is requi● for salvation, the same is fully con●ned in the scriptures. Also: 
Chrysost. Institutum Homil. 1  The Gos●● containeth all things, both things ●esent and things to come, honour, godliness, & faith, & comprehendeth 〈◊〉 things together under the name of godliness. Athanasius also accordeth ●rein, contra gentes: 
Athanasius contra gentes.  The holy scriptures (saith he) given from God by 
* 2. Tim. 3.16.  in miration are sufficient for all instruction of truth. I omit many testimonies, ●hich I could allege here forth of the ●oly fathers, which give in plain wit●es of the perfection, fullness & sufficiency ●f the Scripture. I do therefore conclude, that all things, which concern the perfection of the man of God, are plentifully contained in the Scripture. So that Paul did most wisely admonish the evangelical pastor, 
2. Tim. 3.15.  that it behoved him to be wise forth of the written word of GOD only, wherein are perfectly set forth, whatsoever to pertain, as well to the knowledge & establishing of true doctrines, and to the overthrowing of false doctrines: as also to the correcting of evil manners, and instructing of good manners. Therefore do the adversaries wrongfully complain of the straightness and imperfection of the Scripture: and they do also vainly contend, that all things, which concern faith, are not contained in the books of holy Scripture. As by these things, which follow, more plainly shall appear.   

The vi. Chapter. That the Scripture was given by inspiration to correct evil manners, and to confute heresies: That forth of it only controversies must be judged: And that it is neither dark nor doubtful.  

Basilius Homilia in psalmum primum.  BAsill Archbishop of Caesaria in Cappadocia in the beginning of his Homily upon the first Psalm, say●●● All the Scripture, being given 〈◊〉 God by 
* Tim. 3.16.  inspiration, and pro●●ble, is constantly received as it is ●●ten by the holy Ghost, for this ●●ose only, that every one might ●ose forth of it, as forth of a cer●●e common shop, for the curing ●oules, a medicine healthful and fit ●his disease. Well and wisely said Barnes forsomuch as all things, which per●●e to the instruction of true godliness, 〈◊〉 the framing of our life, are fully com●●hended and set forth in the Scripture, doth appear by those things, which ● have already spoken. 
2. Tim. 3.14.15.16. & 17.  Scripture is ●e to make the man of God wise unto ●●uation, through faith, which is in ●●rist jesus, which was therefore given 〈◊〉 inspiration of God, that forth of it, a and only forth it, true doctrine ●●ght be confirmed, and false doctrine ●nfuted: 
A worthy place of Saint john chrysostom touching the scripture. Chrysostomus In Matthaeum Homil●a 1.  and good manners might be ●ught, and evil manners reformed. ●s chrysostom teacheth most finely 〈◊〉 his first Homily upon Matthew. It ●ad been meet (saith he) that we should ●ot need the help of writings, but that we should lead so pure a life in all things, that we might use the grace of the spirit, in steed of books. But because we have put this grace from us, let us at the least set our minds on the second remedy. Even so God spoke to the patriarchs, not by writings, but by himself, because he found their hearts naked. But after that all the people of the jews were fallen into the sink of sins, than were writings necessarily given, and the tables, and that admonition, which is given by them. And we do understand plainly, that this did not only happen to the holy men of the old Testament, but also of the new. For neither did Christ deliver any thing in writing to his Apostles, but promised 
* Io. 14.26. jeremy. 31.33. & 34. 2. Cor. 3.2. & 3  to give them the grace of the holy Ghost in steed of writings. And that this was much better for them. Hieremie chapter 31. and Paul 2. Cor. 3. do witness. But because in process of time, 
16. & 17.  some erred greatly in doctrine, & some in wickedness of manners: that admonition also, which is in writing, was needful. And he adolph: Consider how great madness it ●n us, which have lost that first dignity, not to be willing to use the se●●nd remedy to salvation, but to de●ise the heavenly writings, as given to no purpose and in vain. This ●ace of Chrysostom doth not only show 〈◊〉 what cause, and to what end GOD ●●ue unto us the Scripture, not only in ●e old Testament, but also in the new: ●t also showeth the vanity of the main●yners of the Pope, which reason forth 〈◊〉 Hieremie and Paul, that it is proper 〈◊〉 the doctrine of the new Testament ●euen of God, to be possible to be writ●●n, neither in tables, nor in paper, nei●●er with pen, nor with ink, nor by any o●her means, but that it must be kept with ●ut writing, and delivered from hand to ●and. These be toys: Because by the testimony of chrysostom we have lost ●hat first dignity, when as the doctrine ●f the Apostles was delivered by lively voice only, so that now we have need of admonition put in writing. But because ● have reasoned of this matter before, I will now spare to speak any more hereof.  

Testimonies of other Fathers touching the same matter. Theophilactus.  And that which chrysostom spoke at large, Theophilactus hath comprehended, as he is wont, in few words: Because, saith he, There were heresies sprung up, which might have corrupted our manners, it seemed very expedient, that the Gospels should be written: that we learning the truth forth of them, should not be deceived by the lies of heresies. 
Hieronymus.  Hieronymus also agreeth hereunto: For as it was necessary (saith he) that the Gospel should be preached for the confirmation of faith, so was it also necessary, that it should be written against Heretics. 
Augustinus in Epistolam johannis Tractatu 2.  Hereunto also doth Augustine give his consent, who upon the second Epistle of john Tractatu 2. hath these words: You aught chief to consider, and to commit to your remembrance, that God his will was to put a chief stay in the Scriptures against deceitful errors: against the which no man dare speak, who in any sort is desirous to seem to be a Christian. ●or when he had offered himself to be ●●ndled, it sufficed him not, but that 〈◊〉 did confirm the hearts of the faith ●ll out of the 
* Luke. 24.44.  Scriptures. For he did provide for us, which were to come. ●hat which we may handle, we have ●ot: but that which we may read, ●ee have. Lo, God his will was to put ●rong defence against the deceipts of errors in the Scriptures: Therefore ●or●th of the Scriptures are all here●es to be confuted, and doctrines to be ●●dged with this shield, with this sword, ●ith these weapons must heresies be put ●acke. For the Scripture is as it were a special, singular and sure preservative, defending us against the paysons of all kind of errors.  
Hereupon is it, 
In all controversies we must have recourse to the Scriptures, not to the authority of men Acts. 9.22.  that the ancient father's, so often as controversies rose in religion, fled rather to the Scripture, than ●o counsels, or to any authority of men, because the Scripture only can judge firmly, soundly, and holily. Behold Paul being furnished with the weapons of Scripture only, disputed against the jews, although they were rough and overthwart, 
Act. 17.11.  if Luke report the truth. And the holy Ghost commendeth the jews of Berrea, who, when they had received the word, with all readiness of mind, searched the Scriptures, whether those things were so. Worthily sayeth Augustine unto Maximinus: 
Augustinus contra Maximinum Libro 3. cap. 14.  Neither aught I to allege the Council of Nice, nor thou, of Ariminum, as by prejudice to hurt one another his cause: Neither am I bounden to the authority of the one, nor thou, of the other. Let matter contend with matter, cause with cause, reason with reason, by the authorities of Scriptures, witnesses, not proper to any, but common to either. Cresconius the Grammarian disputing with Augustine, objected unto him the authority of Cyprian. 
Augustinus. Contra Cresconium lib. 2. cap. 32  Augustine answereth: I am not bounden to the authority of this Epistle: for I esteem not the writings of Cyprian as Canonical, but I consider of them forth of the writings, which are Canonical: and that, which in them agreeth with the authority of holy scriptures, I receive with his praise, ●ut that which doth not agreed, I ●efuse by his leave. Against Faustus' ●ib. 23. he sayeth: 
Augustinus contra Faustum Manichaeum.  That which Faustus ●ath set down touching the generation of Marie, which is not Canonical, bindeth me not. 
Augustinus in Psalmum 57  Also upon ●he 57 Psalm he hath these words: Let our own writings be taken away, let GOD his book be brought forth amongst us. Hear Christ speaking, hear the truth talking. And worthily doth Augustine the man of GOD writ these things, forsomuch as it is meet to yield this honour to the Scripture, that all things be tried by the examination thereof. Whatsoever is proved by the authority thereof, may not any more be called in doubt. Again, nothing but that which agreeth therewith, may be received: and whatsoever is contrary thereunto, must be accounted damnable, that all the definitions of faith may depend thereupon, and consist therein. So that they are found more vain than vanity itself, which dare writ, that the Apostles wrote certain things, not that those their writings should rule our Faith and Religion, but that they should be in subjection thereunto. 
Hist. Trip. lib. 2. cap. 2. ex Sozomeno.  Sozomenus reporteth, that the sentences of them, which assembled at the Council of Nice, were diverse: Some giving counsel to altar nothing from the faith delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning: some other affirming, that they aught not to stick to old opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly, with out search and examination: whereupon the matter was protracted through diverse questions: 
Theodoritus lib. 1. cap. 7. Hist. Trip. lib. 2. cap. 5. ex Theodorit.  therefore Constantine the Emperor, sitting amongst the Bishops, exhorted them to confer quietly, and to search forth the truth, setting Sophistry apart, and banishing the grudging of their minds. There are (saith he) the books of the Apostles and the decrees of the Prophets, which do instruct us, what we aught to think of holy matters. Therefore setting envious contention aside, let us search the solution of questions forth of the Scriptures, given by 
2. Tim. 3.16. Enagrius. lib. 2. cap. 16.  inspiration from God. Enagrius writing of the Council of Ephesus & Chalcedon, doth in like manner rehearse the sentence of john Bishop of Antioch approved by Cyrill: We do know that holy men have set down their determinations touching the Lord forth of the words of the Evangelists and of the Apostles. 
Cusanus.  And Cusanus writeth that the form of the old general Councils was, to place the holy Gospels in the midst. And that the same was also observed in private disputations touching religion: Augustine is a witness: Wheresoever (saith he) the place shall be appointed, let us 'cause the books of Canonical Scripture to be ready: And if they can bring forth any proofs of either side, all the rest set apart, 
Epist.  let us make a full end of so weighty a matter. Therefore the examination of Scripture is lawful for the trial of doctrines.  
Let us therefore stand, 
Basilius. Epist. 80.  that I may use Basill his words to the arbitrement of Scripture given by inspiration from God, 
2. Tim. 3.16.  and let the sentence of truth be adjudged unto them, amongst whom doctrines agreeing with God his word are found.  
It liketh me to set down in this place the most beautiful sentence of Cyprian, 
A worthy saying of Cyprian. Cyprianus in Epi. ad Pompeium contra Epist. Stephani.  which Augustine affirmeth to be without doubt most excellent. It is a short way (saith he) with religious and simple minds, both to lay away error, and to find forth and try out the truth. For if we return to the head and fountain of GOD his tradition, man his error ceaseth: if the Conduit pipe of water, which before did run plentifully and abundantly, do fail of a souddeine: do they not go to the fountain, that the cause of the defect may forthwith be known, whether it be dry in the head, by means that the veins of the well are dried up, or whether it run sound and full from thence, and stop in the middle of his passage? The which thing also the Priests of GOD must do: and if in any thing the truth shall totter and shake, let us return to the fountain and wellspring of the Lord, 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 things are written in his Epistle to Pompeius against the Epistle of Stephanus. Therefore by the consent of all the old writers, the writings of the Prophets and Apostles are the rules of judgements in every proof, examination and trial of doctrines.  
I know, 
The place of Tertullian is handled de praescrip, Haereti.  Tertullian writeth elsewhere, that we must not appeal to the Scriptures, neither offer in them to contend, wherein the victory is either none at all, or uncertain, or at the least none very certain. But mark against whom he reasoneth. For so hath he a little before these words: This heresy doth not receive certain Scriptures: and if it receive any, it altereth and changeth them craftily by putting to, & taking from for the framing of their purpose. Although it do receive them, yet doth it not receive the whole. And though it do receive the whole after a sort, yet doth it notwirhstanding, pervert them, devising strange expositions. As greatly is an adulterous sense against the truth, as is a corrupt manner of writing. diverse presumptions will not acknowledge those things whereby they are overthrown etc. Therefore forsomuch as proof forth of the Scriptures could nothing prevail amongst such, he deemeth that controversies touching faith, are to be discussed forth of the Scriptures, because those which were of the right faith wearied themselves without fruit: and because the malapertness of Heretics could not be bridled, but that they would still contend, although they were an hundred times overcomen. He would therefore have an end of vain and unprofitable strifes and contentions, 
Tit. 3.10.  and especially, seeing that the Apostle forbiddeth, after the first or second admonition, to reason any more with him, that is ●n Heretic. Otherwise what doth he himself in so many books? With what sword? with what weapons hath ●e slain Martion, Praxeas, Hermogenes, and others, but with the simple word of God? Therefore when the matter so requireth, he proveth, not only the words, but also by example, that we must both dispute and define, none otherwise, but only forth of the word of God itself. Neither have all the professors of the right faith used any other mean, when they defended the right ●nd pure faith against Heretics, as we ●aue already showed. The books of God are open (saith Augustine) let us not turn away our eyes: 
Augustinus  The Scripture crieth, let us harken. For they would not have the authority of man, ●ut of God, to be able to end controversies, and to heal men.  
Yet do the Papists reclaim, 
Heretics must be confuted by the scriptures.  affirming that controversies cannot be determined forth of Scripture only, or ●hat judgement can be given forth of it touching the matter of faith. For they say, that the Scripture is subject to the wicked and ambitious expositions of Heretics, and that it may be wrested to diverse meanings, and that it is doubtful and dark. Therefore do they call us back forthwith to the definition of the Church: 
A false marime of Papists.  which as it is without all falsehood, so may it be taken for the true and certain rule of faith. It is a solemn thing amongst these sophists, to declaim of the doubtfulness, hardness, and darkness of the Scriptures, to turn men's minds from the Scripture to the traditions of their Church, that is to say, from the authority of God, to the authority of men: neither is this shift of theirs new. 
Irenaeus. li. 3. ca 2  The old Heretics also used the same, who, when they were reproved by the Scriptures, used these cavillations: that the Scriptures are diversely spoken, that is to say, (according to the speech of our adversaries) doubtful, apt to be applied every way, uncertain: moreover, that the truth can not be found forth by the Scriptures, if a man know not the tradition, that is to say, (as our adversaries now utter it) that the scriptures are not sufficient: and that the truth was not delivered by writings, but by lively voice. For the which cause (say they) Paul said: 
1. Cor. 2.6. Augustinus adversus julia. lib. 5. cap. 1.  We speak wisdom among them that are perfect, not the wisdom of this world. julianus also the Pelagian, (with whom Augustine had so great conflicts, and whose words and arguments these our adversaries use in their disputations very willingly) was wont to stand much upon this: that the knowledge of holy Scriptures is very hard, and meet for a few of the learned sort. Neither are these fellows ashamed to have the saying of an Heretic in so great admiration. But Paul, when he affirmeth, 
Rom. 10.17.  that faith cometh by hearing God his word, doth not only make it the true and certain rule of faith, but the only rule thereof. But when we must contend with Heretics (say the adversaries of the truth) then do the scriptures little prevail, 
Ephesi. 6.17.  because they can so easily shifted them off. Yet thought I that the word of God is that sword of that spirit, wherewith Satan might be thoroughly overthrown. But if it be the victorious & triumphant sword against the head Lord, and master of all Heretics, how cometh it to pass, that it is a dull weapon, and as it were made of a reed, against his members? To what purpose is this worthy testimony of Paul: 
2. Tim. 3.16.17.  All Scripture is given by inspiration of God, & is profitable to doctrine, to reprove, to correction, to instruction, which is in righteousness, that the man of God may be perfect? And although the slienesse of all Heretics and sophists be great, in wresting and depraving of the Scriptures, yet doth not God his truth lie so open to their mocks, but that it may stoutly be set at liberty by the said Scriptures. Clouds may darken the Sun for a season, but they can neither put out, nor choke up the light thereof, but that it will at the last show itself again.  

The scripture is plain, not obscure. Psal. ●9. 7.8  Now since Augustine teacheth, that in those things, which are plainly set forth in Scriptures, may be found all things, that contain faith and manners of living, that is to say, hope & charity, ●hat wickedness is it, to accuse the scripture of darkness? He did not 〈◊〉, which said: 
Psal. 119. part. 14. verse. 1.  Thy word is a Lantern unto my feet: and a light unto ●ny paths. Also: 
Psal. 19.7.  The Testimony of ●he Lord is sure, and giveth wisdom ●o the simple. Again. 
Psal. 119. part. 13. verse. 3.4.  I have more ●nderstanding than my teachers: for ●hy testimonies are my study. I am ●iser than the aged: because I keep ●hy commandments. Also Peter sayeth: 
2. Pet. 1.19.  We have also a right sure word ●f prophesy, whereunto if you take ●eede, as unto a light, that shineth in ● dark place, ye do well, until the day ●awne, and the day star arise in your hearts. And will they call the Scriptures so obscure, intricate and hard, whereunto Peter ascribeth clearness, ●s unto those, which are able to guide us certainly, that we go not out of the way, ●o not in the greatest darkness in the world? For that Gospel, 
Mark. 16.15.  which the Lord commanded to be preached to every creature, hath he also promised to make known to every creature, 
john. 14.14.  if one will ask it, Therefore those things, which concern salvation, are so aptly plainly, and abundantly proposed, expounded, and repeated in the Scriptures every where, that for the understanding thereof, the only declaration of the Evangelists, and continual reading of the rest of the books of Scripture may suffice a mind, lightened with the light of faith, without the which no point of Religion can be soundly understood, and willing to obey GOD. Which two, namely faith, and her companion the study of obedience, are very necessary for the right understanding of those things, which belong to Christ, as these words of the Lord do well show: 
john. 7.16, 17.  My doctrine is not mine, but his that sent me. If any will do his will, he shall know of the doctrine, whether it be of GOD, or whether I speak of myself. Also: How can ye believe, 
john. 5.44. 2. Cor. 4.3.4.  which receive honour one of another, and seek not the honour that cometh of God only? If our Gospel be hid, it is hid in them that are lost: In whom the God of this world hath blinded the minds ●f them, which believe not, lest the ●ight of the Gospel of the glory of Christ should shine unto them. 2. Cor. ●. In deed I do confess, that every one ●an not easily & aptly expound the scriptures, and I will, that the consent of Churches have their place in determining and ending the questions of faith, ●ut yet so, that it be not disjoined from the Scripture, without the which the authority of the church hath little strength. And forsomuch as all points of religion must ●e tried & proved by the testimonies of scripture, as lately we have declared, it must necessarily follow, that among all things which concern religion, the said testimonies are most certain & clear.  
Hereupon it resteth, 
The fathers also commend the scripture for the clearness thereof.  that the holy fathers commend the scripture unto us because of ●he light, the clearness, the certainty, the plainness thereof: so far off are they from complaining, that it is uncertain, intricate, hard, apt to be applied both the ways. Very well said August. 
August. de peccátorum meritis & remiss. li. 2. ca 36  When disputation's had of an obscure matter, if the certain and clear instructions of holy Scriptures do not further the cause, man his presumption aught to stay itself, doing nothing by declining to either part. What place, I beseech you, shall this sentence have, if God his truth have not firm and constant certainty in the Scriptures, yea, and such certainty, as cannot be battered with any engines? Therefore doth he afterward conclude, that he doth believe that nothing is necessary to be known for salvation, which hath not most clear proof in the scriptures. We will yet add hereunto a few testimonies, concerning the plainness and easiness of the Scripture. 
Cyrillus contra julianum. lib. 7.  Cyrillus contra julianum libro septimo answering this objection, That the Scripture hath a base and common style and manner of speaking, saith: That the things therein contained might be known to all, little & great, they are profitably uttered in familiar speech, so that they should not pass the capacity of any. Unto the which saying, Lactantius agreeth, 
Lactantius divinarum institutionum. lib. 6. cap. 21.  who saith: What cannot God the framer of the mind, and of the voice, and of the tongue, speak eloquently? nay rather his will was of his singular providence, that those things which be divine should want painted and fine speech, that all might understand, what he spoke to all. 
Basil. in Hexam. Homilia. 3.  And Basilius in Hexameron Homil. 3. saith: The doctrine of the truth is common in speech, but stable and firm in knowledge. 
Chrysost. Homil. 1 in johannem.  Chrysostomus Homil. 1. in johannem, speaking of the Gospel written by saint john, saith: His doctrine is clearer than the Sun, and plainer. And Ambrose sayeth: 
Ambrose.  Paul in most points doth expound himself in his own words, that he which entreateth of him can find nothing of his own, which he may add: or if he would say any thing, he shall rather use the place of a Grammarian, than of a disputer.  
I cease to recite more testimonies, 
Against the adversaries.  touching the plainness and easiness of the scriptures: for what needeth it? Truly it is an horrible blasphemy to say, that the holy ghost hath so doubtfully set forth this his doctrine, which is the only and true wisdom, & understanding of the church, that it must be expounded by man his wisdom: and left it so obscure, that it must be made plain by man his cunning. This is no less absurd, then if a man should go about to mend the brightness of the Sun, by lighting of Torches. Yea, holy scripture of itself, being set forth of the perfectest doctor of all, were able to make a man wise unto salvation, 
2. Tim. 3.15.  as Paul preacheth. But that I may at the last come to the conclusion: Forsomuch as all doctrines of Religion are to be examined and determined by the judgement of Scripture, all questions of faith are to be defined by the same, and all points of Religion are to be tried and proved by the testimonies thereof, Truly it cannot be doubted, that the authority of the universal Church, doth stand and depend chief of the oracles and authority of holy Scripture: and that the testimonies of GOD his word are especially to be required in all things, which are set forth in the name and authority of the Church.   

The vij Chapter. Whereupon the Scripture is called canonical. Also testimonies of the Father's touching the most excellent authority thereof.  
THe name of Canonical Scripture is of great renown, 
Canon and canonical writings. Aristoteles. 2. Politi. cap. 8.  which well proveth and confirmeth whatsoever we have hitherto spoken of the authority, perfection, and sufficiency thereof. Aristotle disputing in his politics, whether it be better to govern a common wealth according to the laws written, or according to the will of the governors, useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore as the law written is the canon and rule of politic judgements: even so is the scripture called Canonical, That is to say, rule-like, because it is the certain and infallible canon and rule of faith. And the naming of it so, is taken forth of the Scripture itself. In the 19 Psal. 
Psal. 19.4.  Their sound is gone out into all lands. Here the Septuaginte interpreted it by the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Hebrew word  
Kau, signifieth a cord, a rule, a line. To the galatians the 6. 
Gal. 6.16.  And as many as walk according to this rule, in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be on them and mercy. 
Philip. 3.16.  To the Philippians the 3. Let us proceed by one rule in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ And wisely doth Paul warn us, to walk according to this rule, for such is the lightness and inconstancy of men on the one side, and their boldness and desire of innovation & change on the other side, that they would oftentimes desire a new form of religion, were it not, that they are enclosed within certain bounds of doctrine, as it were within certain hedges. And therefore is the Scripture called Canonical, because the Church may use it as a Canon, that is to say, as a squire, and rule, and as a perfect touchstone, whereby every kind of doctrine, which is proposed to the Church, may be exactly tried.  

Cyprian. in serm. de baptis. Christi.  From the which meaning, Cyprian doth not dissent, whose words are these: Christian religion hath found, that the ●ules of all doctrines flow out of this scripture, and that hence springeth, & ●ither returneth whatsoever Ecclesiastical discipline containeth. 
Cyprian. in expositione Symboli.  The same Cyprian in the exposition of the Creed, ●fter that he had rehearsed the canonical ●ookes added: These are they, 
Cyprian. loco praedicto.  which the ●athers placed within the canon, forth of the which they would that the proofs of our faith should be made known. Also: forth of these fountains of God his word must the cups be filled. And Irenaeus sayeth, 
Irenaeus li. 3. ca 1.  that the very self ●ame Gospel, which the Apostles delivered unto us by the will of God in the Scriptures, is the foundation and pillar ●f our faith. 
August. de civit. Dei. lib. 19 ca 18.  And Augustine teacheth ●hat the canonical Scripture is the foundation of our faith, when as he ●ayeth: The City of GOD hath believed the holy Scriptures, the old ●nd the new, which we call canonical, from the which faith is received, by the which the just liveth, through the which we walk without doubting, so long ●s we are pilgrims from God. Also: 
August de civit. Dei. lib. 11. cap. 5.  He even the son of God, having spoken first by the Prophets, then by himself, afterward by the Apostles, so much as he judged sufficient, ordained also the scripture, which is called Canonical, being of most excellent authority, which we credit in things, wherein we may not be ignorant, and yet of ourselves are not able to attain the knowledge thereof. Again in an other place: The Canonical authority of the old and new Testament, 
August. contra Faustum. li. 11. ca 5  confirmed in the Apostles time, by the successions of Bishops, and increasing of Churches, is placed as it were aloft in a certain seat, whereunto every faithful and godly understanding should submit itself. Therefore forsomuch as God hath established the Scripture to be the foundation, pillar, and rule of faith, and hath therefore placed it in a seat of most excellent authority, and hath advanced it, as the judgement of the holy Ghost: except we will be despiteful against God himself, we must needs confess, that it is so perfect in every point, that there m●●y neither be added to it, nor taken from it, without doing of injury to the holy ghost. The rule and the squire (saith Basil) forsomuch as in them is no want, 
Basillius contra Ennonnium. li. 1.  to retain their name, admit no addition. For addition agreeth thereunto, wherein there is a defect: and these things, which be unperfect, shall never be rightly called by the name of a squire or rule. And Theophilacte also sayeth: A rule and a squire can neither abide to have any thing put unto them, 
Theophilactus.  nor taken from them. Therefore in the judgement of Basil and Theophilacte, either the Scripture shallbe perfect and full: or else not to be judged worthy the name of Canonical. Yea, and the scripture is the canon, the rule, and the squire, whereby the holy fathers would have all doctrines proved, & all questions of faith defined. Neither have they judged any decrees or writings, either of counsels, or of men, although learned & holy, to be received by their own authority. This honour have they yielded to the canonical scripture only, that they judged all things, with the scripture hath set forth unto us, to be received simply & without reasoning, even because they are so written: & have appointed the decrees and ordinances of all other men to be referred to the Scripture of God, & forth of it to be discerned, as by their own testimonies we will forthwith more at large declare. Therefore do we worthily reverence the fullness and the authority of the Scripture, which is, as it were, the highest law, and, as the Lawyers in their plead term it, the definitive sentence, wherewith all men must content themselves.   

The eight Chapter. That the authority of the Canonical Scripture is more excellent than the Counsels, the Fathers, yea then the decrees, and ordinances of all men.  

August. contra epist. Fundamenti.  AVgustine against the epistle, which they call Fundament. saith: Those things which are defined in holy scripture, are preferred before all other things. And that of right, because the catholic Church of Christ, that is to say, the universal Church, doth acknowledge no book as her own, wherein ●hee doth certainly propose unto the ●onnes of GOD the traditions of Christ ●nd of the Apostles, but only the Canonical Scripture. All other writings ●re none otherwise received by the Church of GOD, then so far forth ●o be of authority in the Churches, ●nd among all Christians, as the authors of them shall be able to persuade forth of holy Scripture, and ●y probable reasons. And those things ●re probable, which like excellent men, and the brightness of worthy ●ames pierceth the understanding, that ●hey seem good: but those things only are esteemed certain and approved in the Church of Christ, which ●re plainly and undoubtedly concluded forth of the Scripture. The Scripture is as it were the Queen of all Coū●els of all Churches, of all writers. Nei●her have the holy Fathers judged any ●hing more worthy credit in the Church, than the Scriptures: yea and whomsoever they took in hand to instruct in religion, them did they always send, after the example of Christ himself and of the Apostles, to the law, and to the writings of the Prophets and of the Apostles. And to this meaning serve many godly sayings of the Fathers, whereof we will note some. 
Augustinus de Baptismo contra Donatist. lib. 2. cap. 3.  Augustine in his second book and third Chapter touching Baptism against the Donatists saith: Who knoweth not that the holy canonical Scripture, as well of the old, as the new Testament, is contained within her certain bounds, and that it is so much preferred before all the later writings of bishops, that there may neither doubt be made, nor disputation raised touching it, whether any thing, which is well known to be written in it, be true, or right: And that the writings of bishops, which either have been written after the confirmation of the the Canon, or which shall be written, may be lawfully reproved both by the wiser speech of one peradventure more skilful in the Scripture, and by the graver authority of other bishops, and by the wisdom of the learned, and by Counsels, if any thing in the said writings do by chance vary from the truth: And that the Counsels themselves, which are holden by particular countries or provinces, do give place without all doubt, to the more general Counsels, which are assembled forth of the universal Christian world: And that the latter general Counsels are oftentimes made better by the further, when as by some experimenr of matters, that which was shut up, is opened, and that which lay hid is made known: without any show of wicked pride, without any arrogancy of puffed up flesh without any contention of spiteful envy with holy humility, with Catholic peace and with Christian Charity? 
Hieronimus in Epistolam ad Galatas.  Hierome upon the Epistle to the galatians sayeth: It is the doctrine of the holy Ghost, which is set forth in the Canonical Scriptures against the which if Counsels shall determine any thing, 
The testimonies of Augustine touching this matter. Epist. 19  I esteem it wickedness. Again August. writing to Hierom, hath these words: For I confess unto your charity, that I have learned to yield this fear & honour to those books of the Scripture only, which are now called Canonical, that I believe most firmly, that none of the authors of them, have committed any fault in writing them. And if I find any thing in any of those books, which may seem contrary to the truth: I make none other doubt but this, that either there was a fault escaped in writing the book, or that the interpreter did not attain to that, which was spoken or that I do not understand it. But I read others so, that although they do excel in holiness and learning, I do not therefore think it true, because they so thought, but because they were able to persuade me, either by those Canonical authors, or by probable reason, that it differeth not from the truth. Neither do I suppose, my brother, that thou dost think any otherwise. This I say, that I do not take it, that thou wouldst thy books should be altogether so read, as the writings of the Prophets, or of the Apostles, touching whose writings, to doubt whether they want all error, it is a great heinous offence. This be far from godly humility etc. In like manner in the poem to his third book de Trinitate he saith: 
Augustinus in proemio in 3. lib. de Trinitate distinctione 9  As I will not have my reader addict to me, so will I not be his corrector. Let not him love me more than the Catholic faith: and let him not love himself more than the Catholic truth. As I say to him: Be not addicted to my writings, as to the Canonical Scriptures: But when thou shalt find in the Scriptures, even that which thou didst not believe, believe it without stackering. And when thou shalt found in my books, which thou didst not esteem certain, except thou understand it to be certain, do not firmly hold it: So say I to him also: Correct not my books by thine opinion or contention but by the holy Scripture or by firm reason. If thou shalt find any truth in them, in that it is so, it is not mine: but in that it is understanded and beloved, let it be both thine and mine: But if thou shalt prove any falsehood in them, in that there was an error committed it shallbe mine: but in that it is now avoided, let it neither be mine, nor thine. 
Augustinus a● Fortunatianum. The writings of sincere Catholics how far forth to be received.  He sayeth also to Fortunatianus: For we aught not to make such accounts of the disputations of any, although they be Catholic and laudable men, as of the Canonical Scriptures▪ as though it were not lawful for us, saving, the honourable reverence, which is due to such men, to improve and refuse some thing in their books, if by chance we shall find that they thought otherwise than the truth is, being by God his help, understanded either of other, or of us, Such am I in other men's works, such would I, that the understanders of my works should be in mine. And again to Paulina in the sixteenth Chapter he saith: 
August. ad Paulina. ● cap. 16.  Neither dost thou so believe me, as thou dost Ambrose▪ touching whose books I have given those so great testimonies. Or if thou think that thou shouldest believe us both two alike, what wilt thou compare us in any wise to the Gospel, or wilt thou match our writings with the Canonical Scriptures? Truly if thou be a wise discerner, thou seest us far of from that authority, & me much more. But although thou mayest believe either of us, yet mayst thou not compare either of us to that excellency. Item against Cresconius in the second book and xxxi. Chapter he saith: 
Augustinus contra C●esconium lib. 2. cap. 31.  For we do Cyprian no injury, when we put difference between his writings, whatsoever they be, & the canonical authority of holy scriptures. Neither was the Ecclesiastical Canon without cause set down with so wholesome watchefulnesse, whereunto the certain books of the Prophets & of the Apostles do pertain, which we may not presume to judge at all, and according to the which we may freely judge of all other writings either of the faithful or of the unfaithful. In like manner to Vincentius the Donatist in his xlviii. Epistle hath these words: Show not thyself willing to collect pillars forth of the writings of the Apostles, 
August. ad Vincentium Epist. 48.  against the testimonies of God. First because this kind of writings are distinguished from the authority of the Canon. For they are not so read, as though testimony might so be taken forth of them, that it may not be lawful to think otherwise, if perhaps they savour otherwise. Six hundred such testimonies are to be found every where in Augustine, which teach that the Canonical scripture is the rule, whereby all the writings and decrees of all men are to be tried.  

Testimonies of other Fathers touching this point. ●asil. in Moral. Summa 72. cap. 1.  Wherefore omitting him, let us hear also the sentences of the rest of the father's agreeing all in one. Basill in moralibus summa 72. cap. 1. pronounceth, that hearers learned in the Scriptures, aught to try those things, which are uttered by the teachers: and to receive those things, which agreed with the Scriptures, but to refuse whatsoever doth not agreed thereunto. And he applieth to that rule the saying of Paul Gal. 1.8. 
Gal. 1.8.  Though an Angel from heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. Epiphanius haeresi. 65. saith: 
Epiphanius lib. 2. To. 2 haer. 65.  We can show the invention of every question, not by reasons of our own but by the consequence of the Scriptures. Cyrill de recta fide ad reginas saith: It is necessary for us, 
Cyrillus de recta fide ad reginas.  to follow the holy scriptures, and in nothing to departed from their determination. 
Ambrose de officiis lib. 1.  Ambrose de officiis lib. 1. saith: We may use, as we will, those things, which we find not in holy scripture. 
Hieronimus in Psalmum 86.  In the commentaries upon the 86. Psalm, which are set forth in Hierom his name, we read these words: 
This testimony is alleged after the Septuaginte, and not according to the Hebrew verity.  The Lord shall rehearse it in the scripture of his people, and of the Princes, which were in her. How shall the Lord rehearse it? Not by word, but by writing. By whose writing? By the writing of his people: that is to say, by the holy scripture, which is read to all people: that is, that all may understand it. Plato wrote not to the people, but to a few: for scantly three men understand him. But these, that is to say, the princes of Christ wrote not for a few, but for all the people: not that a few might understand, but that all might understand. And he saith by the writing of his Princes, that is to say, of the Apostles, and of the Evangelists, of them which were in her: See what he saith: which were not, which are: that, the Apostles only excepted, what thing else soever shall be said afterward, might be cut off, and not have authority. Therefore although any one be holy after the Apostles, although he be eloquent, let him not have authority. Because the Lord rehearseth it in the Scripture of his people, and of the Princes, 
Cyrillus in Leviticum cap. 5. Levit. 7.16. & 17.  which were in her. Cyrill, or whether it be Origen, in Leviticum cap. 5. sayeth: If thou canst not finish all the flesh of the sacrifice the second day, thou shalt eat none of it the third day. etc. I (saith he,) do suppose, 
This place is alledg●d accord to the 〈◊〉  that by this space of two days may be understanded the two Testaments, wherein every word, which pertaineth to GOD, may be sought for, and discussed, and all knowledge of things may be learned forth of them: And if there be any thing over, the which holy Scripture cannot determine, that none other third Scripture aught to be brought in for authority of the knowledge. I could bring more such like sayings forth of the Fathers, but I trust, I have thoroughly satisfied the indifferent Reader with these.  
Therefore all the sayings, 
All the writings of other men must be tried by the Canon of Scripture.  and writings of men, whatsoever they be, are to be examined and tried by the law, and by the Prophets, and by the Apostles writings, as in the most certain balance: and so have the most holy Fathers judged, one and all. For greater is the authority of Canonical Scripture, then of any man, of any bishops, of any Synod, yea or of all the Church. Neither can the authority of the universal church, although it be gathered together wholly into one place, forth of all her members, which ever were, or be, or in years to come shall be, deserve credit in any thing without the testimonies of Scripture. 
Panormitanus.  So that Panormitane said neither foolishly, nor falsely: Moore credit is to be yielded to one Lay man alleging the scriptures, then to a general Council representing the universal Church, if it bring no scriptures. 
johannes G●rson  unto whom john Gerson agreeth, when as he saith: That the consent and voice of one learned man, alleging the scripture fitly, is to be preferred before a general Council. And it is proved by the example of the Nicen Synod, which had received the superstitious law of the single life of priests, had not Paphnutius only withstood it. 
S●zomenus historiae ecclesiasticae lib. 1. cap. 22.  Therefore if the disputations of the Fathers, or their sentences, or their expositions of the Scriptures, do disagree with the Canonical Scripture and rule of faith, there is no cause, why any should object their authority unto us. For if the contention be touching learning, holiness, and ancientness: the Prophets, 
Learning, holiness, antiquity, and consent of many Churches. of what credit they be aught to be in matters of faith.  and the Apostles of Christ be more learned, more holy, and more ancient. Neither is there any cause, why any should object unto us the consent of many Churches, in this or that opinion: For the consent of Christ, of the Prophets, of the Apostles, yea, and of the patriarchs in sincere religion, and in the holy sense of religion, revealed manifestly to us by the Scriptures, is more to be esteemed, from whose godly and religious judgement we must never depart. But if any reckon up many and whole kingdoms, which have been of this or that opinion, we oppose against him the labours of Paul one holy Apostle, 
* Rom. 15. 1●.  who filled the greatest parts of the world with the simple sense of the Gospel, even from Jerusalem and the coasts round about unto Illiricum. 
Aug. de Baptism contra Donatistas' lib. 2. cap. 3.  And forsomuch as by Augustine his authority, general Counsels must be sometime corrected by the later: (and those assemblies, which are to be corrected, must needs be in error) it followeth that all the authority of the Church and of Counsels stayeth itself by the Canonical Scripture, unto the which only GOD his will is, that this happiness is peculiar, that in it there is none error.   

The ix. Chapter. That the Canonical Scripture hath the chief perfection of her authority from the holy Ghost, and of herself: And contrarily that the Church receiveth her authority from the Scripture.  

From whence the Scripture hath, or hath received so great authority.  Hitherto we have yielded many reasons for the most excellent authority of the Canonical Scripture. Now the question is, from whence the scripture hath or receiveth this most excellent and perfect authority, or by whom the Canon was made, whereunto the Canonical books pertain? The Papists say that the Scripture hath her authority from the Church, and that therefore the authority of the Church is greater than the authority of the Scriptures. As though the word of GOD, 
* Esaie 40.8.  which endureth for ever, were subject to men's decrees, or as though GOD his truth should entreat men to authorize it: It is not so. The word of GOD is of itself most sure, and needeth not the propping up of men, but holdeth up all things. 
Mat. 2.4.35.  Heaven and earth shall pass away, but my words shall in no wise pass away. The Scripture receiveth her strength or authority chiefly from GOD, from whom it was revealed: that is to say, that it came not by the will of men, 
* 2. Tim. 3.16. 2. Pet. 1.21.  but that the men of GOD, being moved by the holy Ghost, both spoke and wrote: whom being chosen and elected for this office, GOD adorned with many and sundry miracles and divine testimonies: So that there is no doubt at all, but that those things were given from GOD by inspiration which they wrote and set down. And the self same spirit, which hath caused these things to be written, assureth us, that they are not the inventions of men. And when the spirit of GOD doth herein witness to our spirit, & seal up the Scripture in our hearts, the faithful soul doth marvelously rejoice, and is greatly confirmed. Therefore we being illuminated by the virtue of the spirit, do not now believe, either through our own judgement, or through the judgement of other, that the Scripture is of God: but do most certainly persuade ourselves above man's judgement, none otherwise then if we did behold therein the power of God, that the Scriptures are come unto us, even from the very mouth of God by the administration of men. Therefore the Spouse in the Ballets sayeth with marvelous joy: My beloved said unto me. I say nothing of that, 
Cantic. 2.11.  which every one, which is lightened with the light of true faith, must needs find by experience in himself. By this experience wrote once Augustine the man of God, 
Confess. lib, 6. cap. 5.  how God by a little and a little tempered and disposed his heart with his most meek and most merciful hand, and at the last thoroughly persuaded him, so that at the last he knew and believed, that those books were delivered to mankind by the spirit, and the only true and most true God. Therefore the authority of the Scripture doth depend not of the judgement of the Church, but of the inward testifying of the holy Ghost. And john witnesseth, that Christ said thus, concerning the spirit: 
john. 8.42.43.  If God were your father, why do ye not know my speech? For it is most certain, that we are adopted to be the sons of GOD, by the means of the holy Ghost. Which when we have obtained, Christ witnesseth in this place, that we by the lightning of the same Spirit, may so discern his speech from a strangers, that it may be manifest and certain unto us. In the which self same sense, Christ saith also in another place. 
john. 10.2, 3, 4, 5.  He that entereth in by the door, is the shepherd of the sheep: To him the porter openeth, and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out, & when he shall put forth his own sheep, he goeth before them, & the sheep follow him: for they know his voice. A stranger will they in no wise follow, but fly from him, for they know not the voice of strangers. Neither is it to be doubted, that we become Christ's sheep through the power of the holy Ghost, that we follow not falsehood, errors, corruptions, and heresies, which are the voices of strangers: but hear the only voice of Christ, that is to say, embrace the true and natural sense of the Scripture. 
Cor. 2.14, 15.  And Paul saith to the Corinthians: The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual, discerneth all things. And in the same place: 
●. Cor. 2.10. Ihon. 14.26.  The spirit searcheth the deep things of God. And Christ also saith: The comforter, which is the holy ghost, shall bring all things to your remembrance, whatsoever I have said unto you. 
1. john. 2.27.  Also john hath these words in his Epistle: The anointing teacheth you of all things. Again: 
1. john. 4.6. Confess. li. 6. ca 5.  He that knoweth God, heareth us. To be brief, August. in the place lately cited saith: Therefore when as we were weak to find forth the truth by clear reason, and when as we had need of the authority of the holy Scriptures, for the same purpose, I began to believe forthwith, that thou wouldst by no means give ●o excellent authority unto that scripture throughout all lands, but that thy will was, that thou wouldst be sought by it, and wouldst be believed by it. Behold it is God, I say, it is God, which hath established his holy books with so great authority in all nations. And August. addeth the cause why God will be sought through them, & why he will be believed through them. I conclude therefore▪ that the scripture hath not her authority chief from the Church. For the firmness & strength thereof dependeth of God, & not of men. And the word being both firm & sure, was before the church. For the church was called by the word. 
* Epesi. 2.26.  And seeing the doctrine of the prophets & of the apostles is the foundation of the Church, it must needs be, that the certainty of the Church must consist in the said doctrine, as in her foundation and ground work, before the said Church can take her beginning. 
* Ephe. 2.20.  For if the Church of Christ were founded in the beginning by the writings of the Prophets, and with the preaching of the Apostles: wheresoever the said doctrine be found, certainly the allowing of the doctrine went before the Church, without the which doctrine the Church could never have been. And because the spirit of God wrought in the hearts 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: undoubtedly the word of God receiveth authority from the spirit, and not from the Church.   

The ten Chapter. How the canon of the new Testament was ordained, and that it hath authority of itself, & from the authors thereof, & that the authority of the Church is maintained thereby.  
THey, which reason, that we have received many things to be believed ●f necessity, by the authority of the Church, which are expressed in no part ●f the Scriptures, make this, as a great argument, as they think: 
An objection of the adversaries.  that there are ●ut four Gospels only, which may not ●e discredited without the peril of loss ●f salvation: and that it appeareth by no Scripture, that the other Scriptures, which we have, are Canonical, & wor●hie credit. Neither are the titles thereof, the titles of the Scripture, but put to ●y others. Therefore say they if we shall receive nothing, but that which is in the Scriptures, then shall we not receive ●he scriptures themselves. Now that I may disclose the deceitfulness of this argument, the indifferent reader must know, ●hat the Canonical Scripture hath her authority chief from the holy Ghost, 
The canonical scripture hath authority from the holy Ghost, and imparteth it unto the authors thereof, etc.  ●y whose motion and inspiration it was ●et forth, as lately we did declare. And ●fter that, from the writers, unto whom God gave certain and peculiar testimonies of the truth. Whereunto is added the witness of the primitive Church in whose time those books were published & received. And they which have the spirit of faith, do not dispute peevishly of the receiving of the said books, who received them, or who rejected them: but acknowledge in them the sweet savouring force of the spirit, by whose instinct they were set forth. The canon of the new Testament was ordained by the authority of God, and received by the Church of the Apostles. Neither can I sufficiently marvel at their rashness, which say, that the authority of the church, hath given canonical authority unto certain of the scriptures, yea, and those the chiefest, which otherwise neither of themselves, neither of their authors, they could have had amongst us. Words. Not the authority of every one, but of the Apostles, is required, to make any writing in the new Testament Canonical, or given by inspiration from God. 
Tertul. contra Marcionem. li. 1.  As well saith Tertul. when as he confuteth the sergeant gospel of Martion. First we do hold, that a true Gospel must have the Apostles, for the authors thereof. john saw the writings of three Evangelists, & allowed ●hem. And by writing his Gospel, he ●ade an end of writing Gospels. And ●herefore saith he: 
john. 20.30.31.  And many other ●ignes truly did jesus before the eyes ●f his disciples, which are not written ●n this book. These are written that ye ●ight believe, that jesus is Christ the ●onne of God, and that in believing, ye ●ight have life thorough his name. By ●e which words, if we believe the Father's, john commended unto the Church, ●ot only his own Gospel, but also the Gospels of the other three Evangelists. Therefore by the evident testimony of john, ●hose things are written by the four Evangelists with holy choice, which might suf●se the salvation of men, & not satisfy their curiosity. Paul hath signed his Epistles 〈◊〉 a peculiar mark: so have we: 2. Thes. ●. The salutation of me Paul, 
2. Thes. 3.17, 18. Ambrose.  with mine own hand, which is the token in every epistle. So I writ. The grace of our ●ord jesus Christ be with you all. Amen. Upon these words Ambrose saith: because of corrupters of the scriptures ●e witnesseth that he subscribeth the salutation himself always with his ●wn hand in every one of his Epistles, that the Epistle might not be receive under his name, which was not subscribed with his hand. 
Theodoretus.  And Theodoret saith: This did he add moreover, because of them, which presumed to carry about sergeant Epistles, teaching them to look for the subscription. For this, saith he, is the sign of mine Epistles. For I writ the salutation myself in every Epistle. Therefore hereby we learn, 
Rom.. 16.22.  that this, [The grace of our Lord jesus Christ be with you all, Amen] is usually written by him, in stead of fare well: Thus far Theodorete. Hereupon is it, that in the end of the Epistle to the Romans, when as he had set down his usual subscription, The grace of our Lord jesus Christ be with you all, Amen. And had added new salutations in the behalf of other brethren, he repeateth the subscription the second time. 
Rom. 16.24.  In the end of the first Epistle to the Corinthians he subscribeth thus. 
1. Cor. 16.21.22.23.  The salutation of me Paul, with mine own hand. If any man love not the Lord jesus Christ, the same be Anathema maranatha. The grace of our Lord jesus Christ be with you. Ambrose upon the same words showeth the cause: The usual subscription of his own hand. Also Theodorete sayeth: I have indicted the Epistle myself, and put to the salutation with mine own hand, showing to all men by those letters, that those things, which are written, are mine. He subscribeth the Epistle to the galatians with these words: 
Gal. 6.18.  Brethrens, the grace of our Lord jesus Christ be with your spirit, Amen. Upon the which words Theodoretus sayeth: 
Theodoretus.  He put unto his letters his usual blessing as a certain seal, putting them in remembrance of the gift given them, which they received not by the law, but by faith. Ambrose in the end of the first to Timothe sayeth: 
Ambrose.  He subscribed with his own hand saying: Grace be with thee, 
1. Tim. 6.21.  Amen. And the Apostle subscribeth the second to Timothe after this manner: 
2. Tim. 4.22.  The Lord jesus Christ be with thy spirit: Grace be with you, Amen. Upon the which words Ambr. noteth: 
Ambrose.  This is the subscription of the Apostle, for he saith, it is his mark in every Epist. 
Tertullianus de praescriptione.  And Tert. saith, that the very hand writings of the Apostles were conserved, even in his time, in the Apostolic Churches. To be brief, Paul doth not only confirm his Epistles with so great diligence by subscriptions, but also hath set them forth with much more rich and polished inscriptions, 
The Epistle of Peter. 2. Pet. 3.15.  than other writers are accustomed. The same hath Peter done also, who hath commended Paul his Epistles to the Churches in expressed words. john concludeth his canonical Epistle thus: 
1. john. 5.13. The Epistle of john.  These things have I written unto you, that believe on the name of the son of God, that ye may know, that ye have eternal life, and that ye may believe on the name of the son of God. Why should not this Epistle be canonical, which was written to this end by the instinct of the spirit of God, that the faithful might be assured of their salvation in Christ through faith? The Epistle to the hebrews, 
The Epistle of Paul to the Hebrews.  whether it be Luke's, or Barnabasses, or Clement's (the Church is uncertain of the Author, but most certain of the spirit, and of the truth) savoureth such a grace of the Apostles divinity, that it easily defendeth itself from being rejected. The Epistle of james, 
The Epistle of james.  being filled full of most wholesome precepts, well showeth, that the author thereof was james, the servant of God, and of our Lord jesus Christ, whether he were the son of Alphe, or that Oblias, the matter is not great. For they were both worthy men: The one an Apostle, the other a Disciple, & the Lords cousin, of great authority in the Church, and among the jews also. I would therefore, that they should tell me, which be those chief books of the new Testament, which have authority from the church, which they could neither have of themselves, nor of their authors. And it may be gathered forth of those things, which I have alleged now forth of the new Testament, how the Canon of the Scripture of the new Testament was made, and from whence the Canonical Scripture hath that excellent authority. Therefore the Church received this Canon from the Apostles, confirmed by no Council, and delivered it, as it were from hand to hand, unto the posterity. Wherefore john in the end of his Gospel, addeth both his own testimony, and also the witness of the Church, when as he saith: 
john. 21.24.  The same disciple is he, which testifieth of these things, & wrote these things, and we know that his testimony is true. 
The testimony of the Church concerning the scripture.  And this testimony of the Church is not the devise of man, but necessary, & such a confession, as is expressed by the truth of the thing itself, whereof we will entreat more at large in the place convenient. And since they do so peevishly contend, that the authority of the Scripture doth depend of the Church, why do they not bring forth some canon, or decree of some council, whereby holy scripture was approved, or confirmed? The primitive Church of the Christians found the books of the old Testament, authentical & firm: and by them approved & confirmed the articles of our faith. Afterwards succeeded the books of the Apostles, written by the inspiration of the spirit of God, which no decree of man confirmed. For God's word is not subject to man's will and pleasure, but contrarily, whatsoever the Churches ordained, they always were careful, to prove it by the word of God, as it may be proved by the Counsels of best credit. So that well wrote blessed Siluianus Bishop of Marsiles: All other things, that is to say, 
Siluianus de vero judicio & providentia Dei. lib. 3.  the sayings of men, have need of profess, and witnesses: but the word of God is a witness to itself: for it must needs be an uncorrupt witness of truth, which uncorrupt truth speaketh In deed the Counsels have made a rehearsal of the books of holy scripture written by inspiration from God, which some of the ancient fathers have done also: as of the greeks, Melito, Origines, and Eusebius Bishop of Caesaria: and of the Latins, Cyprian Bishop and Martyr, and Hierome Priest. But long before their judgement, the books of holy Scripture had divine authority among christians, which they would have had, although Counsels had never been celebrated. Notwithstanding the holy men of God thought good to give forth their sentence also against them, which were wickedly bend against the canonical books.  
If the Church were able to bring to pass, that the Scripture might be received, certainly she would have persuaded long before this time, Epicures, Talmudikes, and Mahometistes to have received it. 
All the authority, which the Church hath, hangeth on God's word.  For the authority of the Gospel doth not hung on the Church: but what authority soever the Church hath, it hangeth wholly on the word of God. And if the authority of God his word decay, the authority of the Church must needs decay with it. For if thou demand of them, how they prove the authority of the Church, or how they be certain, that it erreth not in the understanding of holy Scriptures, and in discerning them from others? They will say: because it is governed by the holy Ghost. And if thou say: And how know you this? They will answer: because Christ hath promised, 
Matth. 28.20.  that he will be with the Church unto the end of the world. And because he hath said also: Where two or three are gathered in my name, 
Matth. 18.20.  there am I in the midst of them. 
john. 16.7. & 13.  And: I will send the comforter unto you, and he will lead you into all truth. These are the things, say they, which persuade the authority of the Church. But whence take you these things, good men, but forth of holy Scripture? Wherefore we must rather conclude, that the Church hath her authority from the Scripture. Therefore as no man deemeth, but the testimony of the Church is greatly to be weighed about the word of GOD: so every man well seeth, that the authority of the Church is of great renown therefore, because it is set forth by the clear light of God his word.   

The xi Chapter. How ungodly and wicked it is, to preach without the warrant of holy Scripture.  
BY those things, which we have said of the worthiness of the scriptures, it is manifest, that that doctrine, which the Prophets and Apostles have delivered to us in writing, is the foundation of our faith. Wherefore the Ministers of the Church, 
The Ministers of the Church must preach the word of God only.  and Preachers, aught to learn hereby, what they should preach: even the word of God only set forth in the Scripture, and not men's traditions, although they presume to say, they be God his word, which by no means they can prove, because they be uncertain, contrary one to an other, sometime abolished, and sometime newly devised, which by no means can agreed to the word of God. Neither be there any Apostolic Churches, wherein the traditions of the Apostles be sincerely kept. But we will speak of traditions more at large in place convenient. 
john. 10.3.  Moreover, Christ his sheep are not quiet, until they hear the certain voice of their shepherd. And the mind desiring to live to God, is not certain, until it understand those things, which it heareth to be grounded upon this first principle of Divinity: 
Exod. 7.17.  Thus sayeth the Lord. Christ his spouse can not be quiet in mind, until she may say: 
Cant. 2.9.  I hear the voice of my beloved. Now his voice, according to the common rule of God his disposition towards us, doth not sound any where more certainly unto us, than forth of holy Scripture. Well said chrysostom: 
Chrysost. in Psal. 95.  If any ●hing be spoken without Scripture, the thought of the hearers halteth. But when the Testimony of God his voice ●s come forth of the scriptures, it con●irmeth both the speech of the speaker, and the mind of the hearer. And Esaie having admonished the people to seek after none, but God only, addeth ●he means also, saying: Get thee to the ●awe and testimony. 
Esaie 8.20. August de unitate ecclesiae cap. 6.  Wherefore well ●ayde Augustine: Let our books be ●aken away from among us, and let God his book be brought forth among us, Hear Christ telling, ●eare the truth speaking. He sayeth also in an other place: Read us this forth of the law, forth of the Prophets, forth of the Psalms, forth of the Gospel, read it forth of the Apostles writings, and we will believe ●t. Again: Urge them to show some manifest testimonies forth of the Canonical books. 
Luke 16.19.  Remember that this is the saying of the Lord. They have Moses, and the Prophets, let them hear them. If an Angel from heaven preach any other Gospel, 
Galat. 1.8.  Paul commandeth, that he be accounted accursed. Now if the Angels aught also to be in subjection to God his word, & to obey it, then are they worthily brought into this order, that if they do otherwise, They are judged Devils. And although that cannot come to pass, yet such is the majesty of the Gospel, that to set forth the dignity thereof, it is not unlawful after a sort to abuse the name & dignity of Angels. Wherefore their wicked and cursed rashness, which presume to preach in the church of GOD beside the Scripture, is as it were, stoned to death with the most grave sentences of most holy fathers. Let us therefore recite some testimonies of the Fathers. 
Testimonies of the Father's concerning this matter.   
Tertullian against Hermogenes, sayeth: I reverence the fullness of scripture. Let Hermogenes his shop show that it is written: 
Tertullian.  If it be not written, let him fear the curse pronounced against them, 
Apo. 22 18. & 19  which add, and take away from GOD his word.  
Saint Augustine likewise against Petilian his letters in his third book and sixth Chapter hath these words: 
August. co●●a contra litteras Petil. an lib. 3. ca 6.  If any, I will not say if we, but which Paul added, 
* Gal. 1.8.  If an Angel from heaven, shall preach, either of Christ, or of his Church, or of any other thing, which pertaineth to faith, or to the leading of our life, otherwise than you have received in the holy Scriptures of the law and of the Gospel, Let him be accursed. Whereunto agreeth that also, which he writeth in an other place saying: Let him which preacheth any other Gospel, be accursed, 
August. de unitate ecclesiae cap. 12.  or let him read it me in the holy Scriptures, and not be accursed. He saith also in his treatise of pastors. 
August. in Tract. de pastoribus.  Christ hath appointed the mountains of Israel the authors of the holy scriptures. Feed there that you may feed safely. Whatsoever you hear thence, let that savour well unto you: whatsoever you hear not thence, refuse: that you wander not in a cloud, gather yourselves to the meaning of the scripture. There be the dainties of your heart: There is nothing venomous, nothing from the purpose: There be only the most fuitful pastures. 
Augustinus de bono viduitatis cap. 1.  Also in his book of the goodness of widowehood, in the first Chapter he saith: What should I teach thee more, then that, which we read in the Apostle? For the holy Scripture fashioneth the rule of our doctrine, lest we should presume to be wiser, than we aught. Therefore let it be to me nothing else, to teach thee, but to expound to thee the words of the teachers.  
In Gratian his xi. decree, and third question, 
Gratian.  which beginneth, Is qui post, you shall find these words: Let him be accounted as a false witness, and a committer of sacrilege, which saith any thing, or commandeth a●ie thing, beside the will of God, or ●eside that, which is evidently commanded in holy scriptures.  
john Gerson in the first part of the examination of doctrines, 
john Gerson.  citeth a certain gloze upon this place: There appeared unto them Moses and Elias, 
Mat. 17.3. Mar. 9.4. Luke. 9.30.  talking ●ith him: which is this: Every revelation is suspected, which the law, and ●he Prophets, and the Gospel do ●ot confirm.  
Hierome upon the Epistle to Titus ●aieth: 
Hierom.  Babbling without the authority of the scriptures hath no credit.  
Basil in the sermon of the true and god●ie faith, saith thus: 
Basill.  If the Lord be faithful in all his words, and if all his ● commandments be faithful, 
Psal. 119. the 11 part & 6. ver.  then ●s the falling from the faith (in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and the crime of pride manifest: namely either to refuse any of ●hose things, which are written in the Scriptures, or to bring in any thing, which is not written in the Scriptures, considering that our Lord jesus Christ hath said: My sheep hear my voice. 
john 10 27. john 10.5.  And a little before he said also: A stranger will they in no wise follow, but will flee from him, for they know not the voice of strangers. And the Apostle by a human example doth vehemently forbid, either to add any thing to the holy scriptures, 
Galat. 3.15.  or to take any thing from them, when as he saith: Though it be but a man's Testament, yet if it be allowed, no man rejecteth it, or addeth thereto. The same Basil saith also in his eighty rule of morals, 
Basilius Moralium Regula 80. cap. 21.  and xxi. Chapter: What is the property of the faithful? Even this, to be thoroughly persuaded in his mind, that those things are true and effectual, which are uttered in the Scripture, and to reject nothing, or to presume to devise any new thing. 
Rom. 14.23. Rom. 10 17.  For, if whatsoever is not of faith be sin, as saith the Apostle: and if faith cometh by hearing, and of hearing cometh the word of GOD, without doubt, when any thing is without the holy Scripture, which cannot be of faith, it is of sin.  

Theophilact.  Theophilact upon the Epistle to the Romans the last Chapter saith: They which bring any thing beside the doctrine of the Apostles, bring in offences, ●nd heresies, and dissensions.  
chrysostom upon the Epistle to the Romans, the last Homily saith: 
Chrysost.  Therefore there will be none offences, there ●ill be no discords, except some doctrine shall be devised, which is contra●y to the doctrine of the Apostles.  
Origen upon Matthew, 
Origen.  the xxv. Ho●ilie faith: For the proof of all the ●oordes, which we utter in our doctrine, we aught to bring forth the ●ense and meaning of the Scripture, to confirm that sense, which we expound ●or even as all the gold, whatsoever ●s without the temple, is not halow●d: so every sense, which is without ho●ie scripture, although it seem to some wondered, is not holy, because it ●s not contained in the sense of the Scripture. Therefore we may not for the confirmation of our own doctrine, take ●ur own interpretations: except it may be showed, that they are holy, because they ●re contained in the holy Scriptures, as in certain temples of God.  

Ambrose.  Ambrose in his fourth book of Virginity, sayeth: We do rightly condemn all new things, which Christ hath not taught, 
john. 14.6.  because Christ is the way to the faithful. Therefore if Christ have not taught that, which we have, we ourselves judge it also detestable. It appeareth also by the most grave sentences of the Fathers, that it is a very great wickedness, yea accursed and execrable ungodliness, to preach any thing in the Church of God, beside the holy Scripture. 
An earnest and necessary admoniton.  Wherefore I exhort you, (whose usual manner is, and that with great solemnity, to preach beside the Scripture, and to abuse the simplicity of Christian people, whom you make mad with your dutifulness and subtle reasoning, and whom you bewitch) being wakened with so many most grave sentences of the men of God, to acknowledge your detestable boldness, vanity, and rashness, and to leave it of. For if we believe Tertullian, you aught to be afraid of that curse, 
A brief collection of the Father's assertions alleged in this Chapter.  which is pronounced against them, which add to the Scripture, or take from it. If we give credit to Ambrose and Augustine, you are accursed, you are detestable, you are wiser than you aught to be, and you walk in a cloud: If we credit Gratian his decree, you are the false witnesses of God and committers of sacrilege: If we will give ear to Basil, you are manifestly fallen from the faith, you are stained with the crime of pride, and you teach sins: If we hearken to chrysostom, and Theophilact, you bring in offences, heresies, and dissensions: If we be of Origen's and Hieromes mind, you be profane and vain babblers, which deserve no credit. Therefore either cast away and tread underfoot the authority and consent of the ancient Fathers, by your wicked impudency, or else confess yourselves to be, as you are, even wicked and cursed persons, and repent with the true sorrow of the heart, and with true groanings.   

The xii. Chapter. That the true Church is to be sought in the Scripture, to be included therein, and to be esteemed by the Scriptures.  

john 8.47. john 10.4. & 5  CHrist pronounceth in the Gospel, that they are of God, which hear God his words: that they are his sheep, which confess his voice, to be the voice of the Shepherd, and esteem the voice of every one else, to be the voice of a stranger. By the same reason the spirit by the mouth of Paul doth pronounce, 
Ephe. 2.20.  that the Church is built upon the foundation of the Prophets, and Apostles. 
Ephe. 5.26.  And that the Church is sanctified unto the Lord, in the fountain of water in the word of life. He teacheth us the same more plainly by the mouth of Peter also, when as he instructeth us, 
1. Pet. 1.23.  that the people of God, are borne anew of incorruptible seed, by the word of God, which liveth & lasteth for ever. To be brief, the preaching of the Gospel is called 
* Mat. 3.2. & Luke 17.21.  the kingdom of God, whereby the heavenly king governeth his people. 
God his word is the chiefest mark, whereby the Church is known. August de unitate ecclesiae cap. 3.  Therefore God his word is the chiefest mark to know the church by, commended unto us, even by the Lord himself. For this cause Augustine disputing against Petilian, what the church is, and where it is, will not have it sought & pointed forth in the words and rumours of men, nor in Counsels, nor in signs, and wonders, but in the Canonical Scriptures. Let us not hear (saith he) this say I, this sayest thou: But this saith the Lord: There be the books of the Lord, unto whose authority both of us do agreed, both of us yield credit. There let us seek the Church, there let us discuss our cause. Again: Let those ●hings be taken away, which we recite one against an other, not forth of God his Canonical books, but from some other places. Some man peradventure will ask: And why will you have those things taken away? Because I will not have the holy Church pointed forth by man's doctrines, but by God his oracles. Also: 
john. 10.4. & 5.  Whatsoever they bring, or from whence soever they recite it, Let us rather hear the voice of his shepherd, if we be his sheep. Therefore let us search forth the church in the holy Canonical scriptures. 
Augustinus de Pastoribus cap. 4.  He sayeth moreover in his book of pastors the iiii. Chapter. I ask after the voice of the Shepherd. Read me this forth of a Prophet: Read me this forth of a Psalm: Recite it forth of the law: Recite it forth of a Gospel: Recite it forth of an Apostle. Forth of them do I recite the Church dispersed in all the world, and the Lord saying: My sheep hear my voice, and follow me. 
john. 10.27.  Let men's writing be taken away, let the voices of God sound. Again in the xuj. 
Note.  Chapter he sayeth: Let them prove their Church, if they can: not in the speeches and rumours of the africans, not in the Counsels of their own Bishops, not in the writings of certain disputers, not in signs and deceitful wonders (for against these things we are prepared & warned in the word of the Lord) but in the appointment of the law, in the foretellings of the prophets, in the songs of the Psalms, in the voices of the shepherd himself, in the preaching and labours of the Evangelists, that is to say, in all the Canonical authorities of the holy books. Item, Let him not say: It is therefore true, because this man, or that man wrought these or those miracles: or because men do pray, and are heard at the memories of our dead: or because these things or those things happen there: or because this man, or that woman hath either seen watching, or dreamt sleeping such a vision. Let these things be taken away, being either the devices of lying men, or the illusions of deceitful Spirits. For neither do we say, that we aught to be believed therefore, because innumerable Bishops of our fellowship have commended that church, which we hold: or because it is preached in the counsels of our fellows: or because so strange miracles either of granting of requests, or of healings be wrought, throughout all the world in holy places, which our communion & fellowship do frequent. These be the documents, These be the foundations, these be stays of our cause, sayeth Augustine.  

Chrysost. Mat. 24.16.  Unto him agreeth chrysostom upon Matthew the forty ninth Homily. Let them which be in jury, flee into the mountains: That is to say, Let them which be in the profession of Christ his Religion flee to the Scriptures. It followeth: And why doth he command all Christians at that time to resort to the Scriptures? Because in that time, wherein Heresy possessed the Churches, there could be no proof of true Christian religion, neither could there be a●y other refuge of Christians, being desirous to know the truth of faith, but the divine Scriptures. For before it was showed many ways, which was the Church of Christ, and which Gentility. But now they which are desirous to know, which is the true Church of Christ, can know it by no means, but only by the Scriptures. Why? Because all those things, which be proper to Christ in truth, heresy have also in Schism Churches alike, and divine Scriptures alike, Bishops alike, and all other orders of the Clergy: Baptism alike, the 
* Or sacrament of thanksgiving in the lords Supper.  eucharist alike, and all other things, and to be brief Christ himself Therefore if a man be willing to know which is the true Church of Christ, whence shall he know it in so great a confusion of similitude, but only by the Scriptures? He addeth moreover: The Church of Christ was known beforetime even by the manners, when as the conversation either of all Christians, or of many, was holy: which was not to be found among the wicked. But now are Christians become, either such, or worse, as are Heretics, and Infidels: Yea, and there is greater soberness of life found among them, although they be in schism, then among Christians. He then, that is desirous to know, which is the true Church, whence may he know it, but only by the Scriptures? Therefore our Lord knowing, that there should be so great a confusion of things in the last days, doth therefore command, that they which be Christians, being desirous to receive the confirmation of the true faith in 
* That is, in the true profession of Christ his religion.  Christianity, should flee to none other thing, but to the Scriptures. Otherwise if they shall regard any other things, they shall fall into offence and perish, not understanding which is the true Church. Hitherto chrysostom.  
It is therefore manifest, by these instructions of these most worthy doctors of the Church, as also by the scripture itself, that the Church is to be sought and proved in the Canonical Scripture, not in the speeches & rumours, or manners of men, whatsoever they be: not in Counsels, not in the successions of Bishops, not in the writings and disputations of men, not in miracles, not in visions, revelations, or any other thing. Because we are deceived by likelihoods in so great a confusion of things, and because we can not know certainly, by any other means, but only forth of the Canonical books of Scripture, which is the true Church. That is therefore false, which the Papists dream, that this or that aught therefore to be believed, because that visible company, which hath the title of the Church, hath observed it, and doth observe it, although it can be proved by no testimony of Scripture. 
Augustinus contra literas Petil. lib. 3. cap. 6.  For the late cited sentence of Augustine is true. If any, either Apostle, or Church, yea, or Angel from Heaven, shall preach unto us of any thing, which pertaineth to our faith, or life, otherwise than we have received in the scriptures of the law and of the Gospel, let him be accursed. Therefore forsomuch as the Church is to be sought, & known, by the holy Scripture, considering, that, as well by the testimony of the scriptures, as of the Catholic Church herself, she aught to be sought and tried no where else: Then must not the Scriptures be esteemed and depend of the Church, but the Church rather of the Scriptures: & then truly shall not the Scriptures have all her estimation & all her authority from the Church, but rather the Church from the Scriptures.   

The xiij Chapter. Of the duties of the Church about the Scriptures: and first of this, that she keepeth the holy books of the Scripture, as a witness.  
We have hitherto declared by many strong and firm arguments, that the authority of the Canonical Scripture is peerless, and most excellent, from whence the authority and excellency of the Church cometh, and whereupon it stayeth itself. And the Church doth not overrule our faith, as they naughtily think. For although the duty of the Church be, to preach, to admonish, to reprove, to witness, and to set forth the holy Scriptures plainly, yet doth she not require to be believed, but because she speaketh the words of God. And the church hath iiii. goodly offices about the Scriptures. First, 
The four functions of the Church about the scripture.  she keepeth safe the books of holy Scripture as a witness. Secondly, she preacheth and publisheth them. Thirdly, she discerneth them from counterfeits. Fourthly, she interpreteth them. And these functions prove not, 
The Church keepeth the Scripture as a witness.  that the Church hath authority over the Scripture, as many foolishly suppose. For whereas the Church keepeth the scripture safe as a witness, it cannot be inferred thereby, that it is lawful for the Church, to pervert or change any thing in the holy Scriptures. For so should she weaken the force of her testimony, and show herself to be an untrusty witness: And this would be a corrupting, and not witness bearing: For the pure and simple form of the commandment, 
Ambrose de Paradiso. cap. 12.  (saith Ambrose) is denounced by earnest testimonies to be kept. A witness, for the most part, when as he addeth any thing of his own devising, to the orderly report of things done, staineth the whole credit of his testimony, 
A plain and apt similitude.  by the lying report of the part. Nothing must therefore be added, although it be never so good. It is a common use to commit public and private evidences to recorders, whom commonly men call Notaries, to keep and conserve with all diligence: and yet no wise man will say, that they may lawfully change any thing, that is contained in them. And it is not to be believed, that the authority of the said Notaries is of greater strength, than was their wills, which requested that those things might be so recorded. Neither is it any matter, that the Church received the word of God delivered by lively voice, before it was committed to writing. In deed the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say) unwritten, in time is before the word, which afterward was written: yet both were bestowed upon the Church, being of one authority, and of like efficacy. For the Scripture sayeth of the word written: They have Moses and the Prophets, let them hear them. 
Luke. 16.23.  And as it was then the duty of the Church, to hear GOD speaking in the writings of Moses and the Prophets: so is it now the duty of the Church, to hear Christ with all reverence speaking in the writings of the Evangelists and Apostles, & to embrace the instruction of the spirit. Although the honour of the Church be great, that she is chosen of God, to be, as it were, the keeper and defender of this most excellent and worthy treasure, yet may the Church by no means either wreith, or change, or corrupt those writings, but aught as a faithful keeper, with chief care and provision, to keep the books of holy scripture uncorrupted, for them which shall come after.   

The xiv. Chapter. That the Church publisheth the word of God.  

The Church publisheth the scriptures.  WE said, that the second duty of the Church about the Scripture is, to publish and preach the words committed to her by God. Wherein the Church is like to a crier, who although he do proclaim the Edicts and commandments of Princes & Magistrates, yet is he not above them, or of equal authority with them: but all his endeavour is, to pronounce all things faithfully, as he hath received them from the Princes and the Magistrates: and if he do otherwise, he may worthily be holden for a traitor. Well sayeth chrysostom: 
Chrysost. in Tit. Homilia. 1.  For as the crier proclaimeth to all that are present in the stage, so do we (saith the Apostle) proclaim publicly, with this condition, that we add nothing, but that we proclaim those things only, which we have heard. For this ●s the virtue of a crier, to publish those ●hings truly, which are committed to him, not to add any thing, or to change, or to take away. Tertullian agreeth with chrysostom, saying: 
Tertul. de prescript. Heretic. Mark.  We may not follow our own appetite in devising any thing of ourselves, nei●her may we choose any thing, which ●ny other hath devised, we have the Apostles of the Lord for our authors, who chose not any thing of their own ●udgement, which they might bring 〈◊〉, but faithfully assigned to nations ●he doctrine received of Christ. Therefore though an Angel from heaven preach otherwise, we may call him accursed. Let us therefore avoid them, which intrude men's devices and traditions as necessary to be observed and believed, & let us hear with all attentiveness the sincere preaching of the Gospel in the Church, and reverence it.   

The xu Chapter. That the Church discerneth the books of holy Scripture from Aprocryphal, and counterfeit.  

The Church discerneth the sergeant books from the true.  THirdly, forsomuch as the Church is endued with the spirit of God, we do confess, that it is her function, to discern the sincere and true books of holy Scripture from the counterfeit, and Apocryphal. So hath the Church disallowed and rejected the Gospel of Thomas, of Bartholomewe, of Thaddee, of the Nazarites, of Nicodemus as also the acts of Peter, the divers revelations of the Apostles, the Book of the Pastor, and such like. Contrarily, she hath allowed and received the four Gospels, which we have, and the writings of the Apostles, which in these days we read in our Churches. And although the conservation of the assured books of the Prophets and Apostles, as of a certain divine Treasure, be the singular work and benefit of GOD, notwithstanding both the diligence and authority of the church is to be acknowledged herein, which hath partly given forth her Testimonial of the assured writings, and hath partly by her spiritual judgement refused the writings, which are unworthy, and which agreed not with the rest of the writings of the Prophets and Apostles. Which was so much the more easy, because (as saith Augustine, they wrote in such a time, 
To discern, is not to be of greater authority.  wherein they were thought worthy to be allowed, not only of the Church of Christ, but also even of the Apostles, who then remained alive. But to discern Books, is not to be of greater authority, than are the said Books, as some foolishly dream. For when as the King his letters be brought, some governors of Cities, and presidents of Provinces, are able by use and civil skill sufficiently to judge, whether they be true letters or forged, which are delivered them in the kings name: and yet may they not at their own pleasure, either change, or wrist them, when they shall perceive, that they are not counterfeited or feigned. And we may not otherwise esteem of the Church. Who although she have given forth her faithful testimony to the books of holy Scripture, and not to the works of other, who peradventure did not only digress from the truth of the history, but also reported many things, which are clean contrary to the old testament, and to the other Evangelists: yet may she not otherwise understand or ordain any thing, than God hath defined and taught in these books of holy Scripture. But if they, which being lighted by the holy Ghost, acknowledged the holy Scriptures to be the words of God, had been asked whether they would have preferred their own authority before the scriptures? They would never have done it. Nay contrarily, having acknowledged and received the said Scriptures, they submitted themselves wholly unto them, and esteemed them as the most certain rule, guide, and direction of their faith & life. Wherefore this is a weak and feeble argument. 
A weak argument.  The Church accepted, and discerned the books of holy Scripture from other: Therefore the authority of the church is more excellent. For we also acknowledge one true God, and allow jesus Christ, and put difference between him and Idols, and between him & the Devil, and yet cannot infer hereupon, that we are more excellent than Christ, or God. In like manner our mind alloweth and receiveth the provocations and motions of the holy Ghost, to read, to pray, to live chastened, and discerneth them from the wicked enticements of the world, of the Devil, and of the flesh, and yet our mind may not therefore be called, either better, or more excellent than the holy Ghost. Again when a man endued with the perfect knowledge of Philosophy, shall receive Plato or Aristotle or Galen, as noble Philosophers, and shall prefer them before Epicure, Aristippus, and Democritus, shall he in consideration, of this his judgement presume to prefer his own authority before Galene, or Aristotle, or Plato? And there be many men of so perfect judgement, that they can discern the counterfeit verses of Virgil or Ovid, from their true verses, & yet are they in knowledge far inferior to Virgil and Ovid Even so the Church aught not for this cause to prefer her credit, or authority, before the holy Scriptures. This argument, as we said, is weak, and the Maxim, 
A false Maxim.  with they gather hereof, is false. Those things, which the Church hath delivered and proposed, even without any testimony of Scripture, aught to have the same authority, as hath the Canonical Scripture, unto whom the church have given authority. In deed the holy Scripture is allowed by the common consent of the Church, but this consent is not man's devise, but a necessary confession, and an expressed testification proceeding of the truth of the matter. And yet the Church, by means of this testification, hath not reputed herself greater, or more excellent than the Scripture, but hath reverently committed herself to the government of the Scripture.  
It is therefore plain by the premises, 
The Sum.  how the Church standeth toward the word of God written. she is the faithful keeper & defender of the word, she extolleth it, by witnessing with it, by setting it forth, by preaching it, by defending it, by maintaining it. And yet doth she depend wholly of it, as of the rule of her faith: she changeth nothing, she altereth nothing, she addeth nothing, she taketh away nothing. she is as it were a Notary, which keepeth safely testaments, when as notwithstanding he hath no authority above the last will of the testator: for if he should change or altar it, he should not be taken for a faithful Notary, but for a falsifier and a forger of testaments.   

The xvi Chapter. Of this saying of Augustine: [I would not believe the Gospel, but that the authority of the Church moveth me also.]  
BEcause the Pope his side do see, that the Scripture maketh against them to diminish the authority thereof, they contend, that the authority of the Church, the title whereof they do pretend by their devices and decrees, is rather to be esteemed, than of the Scriptures, because the Scriptures cannot retain their credit without the Church. But how vainly they dispute hereof, we have already showed by many most strong arguments. But they object unto us the authority of the holy man of God Augustine, which wrote thus against the Epistle of a Manichee, 
Augustinus conttra Epistolam Manichaeorum Fundamenti cap. 5.  which they call Fundamenti: I would not believe the Gospel: but that the authority of the Church moveth me also, Notwithstanding Augustine thinketh not, that the authority of the Church is greater than the authority of the word of GOD, neither doth he grant unto the Church authority, to ordain any thing against the word of God, or to make new articles of the faith, or to abolish the articles delivered in the word of God: he only deemeth the Church to be a teacher and a witness. We could not believe the Gospel, were it not, that the Church taught us, and witnessed that this doctrine was delivered by the Apostles. 
Augustinus con. Faustum. lib. 28. cap. 2.  The same Augustine in the xxviii. book, the second chapter against Faustus writeth, that the Manichees aught so to believe the first Chapter of Matthew which those heretics received not, to be written by Matthew, as he did believe the epistle, which they called Fundamentum, to be Manichees, because it was so kept by their ancestors, and delivered from hand to hand. He writeth that he was also moved by agreeable testimonies of the first Church, not to doubt, that these books were delivered by the Apostles, 
The primitive Church moveth us also to believe.  and by them which are worthy credit. Therefore hereupon it is, that the Church moveth us also to believe the Gospel, because she keepeth the holy Scriptures faithfully, preacheth them, and discerneth them from others. And he speaketh of the primitive and Apostolic Church, as Gerson Chancellor of Paris, 
Gerson.  a man in his age most excellent, doth in the same place most wisely say: He taketh the Church for the primitive congregation of those faithful, which heard Christ, and saw him, and were his witnesses. For whilst the Apostles, and Disciples of Christ were yet living, when as diverse Gospels were set forth in the Church, they, which had seen Christ, and heard his Apostles, could witness, what was natural, and what was Bastardlike. In like manner Tertullian and Irenaeus commend unto us the authority of the first Church, 
Tertul. de prescript. Heret. Irenae lib. 3. cap. 3.  receive the writings approved by the Catholic consent of the first Church, and did therefore send heretics to the Apostolic Churches, because they did not receive the whole scriptures: Wherefore they would that they should receive the estimation of the Scriptures, from those churches, wherein it was manifestly known, that the Apostles taught. For it was evident, that those Churches had been continually the witnesses and keepers of the books of holy Scripture: and yet they did not for that cause ordain that the authority of the Church aught to be preferred before the Scriptures. But if the Apostolic Church be not preferred before the Scripture, much less aught this congregation of mitred men, which are not so aptly termed the Church, as the corruption and eating canker of the church, to be preferred before the said Scriptures.  
But they object against us this rule, which is commonly spoken of by Logicians: Whatsoever it is, 
A Marime in Logic.  that is the cause that any thing else is endued with a quality, the same thing shall rather be judged to be endued with the same quality. Hereupon they reason in this manner. 
A deceitful argument.  If the scripture have her authority because of the Church, then doth it follow, that the said authority is rather in the Church, then in the scriptures. But these fellows aught to know, that this sentence given forth by the Logicians, hath place in final causes. For if a man for healths sake use a medicine, he rather desireth health, than the medicine. But that manner of reasoning is not effectual in efficient causes, except the whole and total cause be contained in the argument. For although men, which drink wine unmeasurably, become drunk, we cannot thereupon conclude, that the wine is rather drunk than the men: because all the cause of drunkenness is not in the wine, for it is required also, that it be concocted in the belly, and that the vapours be sent up, which may trouble the brain. Molo the rhetorician instructed Cicero in Orators art: and yet is it not concluded thereby, that Molo was more skilful in that science, than was Cicero, because the master is not the whole cause of learning, for wit, study, and diligence is also required for the attaining thereof. Even so the Church is not the total and whole efficient cause of that credit and authority, which the holy Scriptures have among the faithful. God himself hath laid the foundation of them with so great authority, that their certainty is confirmed by the inward persuasion of the holy Ghost, as lately we showed. The Testimonies of men, which are set forth for the confirmation of Scriptures, shall not be in vain, if they follow that chief and sovereign Testimony of the holy Ghost, as second helps of our weakness: wherefore Augustine wrote wisely: Except the authority of the Church moved me also: For he said not simply, Moved me. And even as Augustine among other things, moved by the authority of the Church, witnesseth, that he chooseth rather to believe the Gospel, ●han the Manichees: so aught we all by good reason to be moved by the authority of the same Church, to believe the divine preaching of the doctrine of the Gospel, which shineth now again among us, and of Christ, whom the church commandeth us always to believe, rather than the devices and decrees of all Popes, and all their partakers. And thus you see plainly, that this saying of Augustine, with they wrongfully wrist for themselves, maketh also against them as before we have proved.   

The xvij Chapter. Of the gift of interpretation.  

The true understanding and interpretation of the scripture belongeth to the Church  FOurthly, the true understanding or interpretation of the Scripture belongeth to the Church. For she holdeth the foundation, and hath the gift of interpretation, but sometime purely, and some time unpurely. According to this gift the Church in times past determined & defined most chief, most grave, & most hard controversies of doctrines forth of the Scriptures. For the church (as saith Irenaeus doth always preach the truth, 
Irenaeus. lib. 5.  & is the seavenfold lamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing Christ his light. 
Apoc. 1.12.  So much the less are those wanton wits to be born with, which do despise the catholic understanding and consent of the Church, and all counsels without difference, and devise new opinions wickedly wresting the Scriptures. Therefore for so much as the gift of interpretation is in the Church, it is necessary to hear the Church teaching, when she doth either interpret those things, which are set forth in the Scriptures, and holdeth forth the torch to put away the darkness, brought into holy Scriptures by heretics: or else proposeth those things, which although they be not set forth in expressed words, are yet proved by comparing of place with place. So do the godly receive most willingly all the determinations of the Counsels of Nice, of Constantinople, of Ephesus, and of Chalcedon. But this gift is not bound to certain persons and places, being at sometimes in more, at sometimes in fewer, sometimes better known and more pure, sometimes less known and not so pure: Even as saith Paul, 
1. Cor. 3.12.  that some build on the foundation hay and stubble. And two things, namely the Testimonies of scripture truly agreeing & the Catholic consent, will show who they are, which have this gift. 
The Catholic consent.  And the Catholic consent is the agreement of the Fathers, of the Prophets, of the Apostles, and of all, whosoever agreed with their Testimonies in judgement and signification. But because this gift is not always manifest enough and pure in the church, many cautions are needful.  
The same also teacheth, that Prophecies, 
How interpretations must be tried. Rom. 12.6.  that is to say, interpretations aught to be according to the proportion and measure of faith. Rom. xii. Therefore interpretations must be examined, whether they be of the proportion of faith, whether they agree with the rule of charity, whether they consent with the Scripture given from God. For if any thing be affirmed without god his word, the vain names of the Church, of the fathers, & of Counsels, are pretended to no purpose, 
Gal. 1.8.  wherein the Angels may not be heard. Neither is it the duty of the Church to speak, but to hear her husband speak, according to this saying of the Psalm: Hearken (O daughter, 
Psal. 45.11.  and consider, Incline thine ear. And the Fathers of the right faith would not have their writings to be read with any other condition, but that they might be corrected in the balance of God his written word, as in the apt place we have taught. It is not the part of Counsels, to set forth a new word or doctrine, but to maintain the word or doctrine received from their ancestors, against Heretics, which withstand it. The Synods, which have done otherwise, be the counsels of the ungodly, and the seats of the scornful 
* Psal. 1.1.  which we are commanded to avoid, that we may be blessed. To be brief, so far forth doth the Church hold the true understanding, as it doth carry with her the light of Christ: without this light, it hath stubble and superstitious constitutions.  
And this may not be affirmed, 
The interpretation of the Scripture is not in subjection to tyrants.  that the true understanding of Scripture is in subjection to them, which are willing to rule like tyrants, and not to submit themselves to the word of God, but to have God's word subject to their decrees. For these fellows carry not the light of Christ, but darken the clear light, by their devices, yea rather choke up God's truth with their most gross darkness. These stately men are the wicked depravers of the truth which do not apply their mind to the Scriptures, but draw and pervert the mind of the Scriptures to their william. And what manner of interpreters they are, 
A Demonstration of the false interpreting of the Scripture. Matt. 26.27. Mat. 14.23.  a man may easily perceive by these things, which I will allege. Christ reaching forth the cup in the Supper sayeth: Drink ye all of it. Mark addeth: And they all drank of it. But they in their interpretation say, not all, but the Priests only. The Epistle to the hebrews pronounceth, that Wedlock is honourable among all men. They say: 
Heb. 13.4.  Not in all men, but in Leie men only: Paul sayeth: If they cannot abstain, 
1. Cor. 7.9.  let them marry: But these fellows by their ordinances and expositions exclude a good part of the world from marriage. Christ sayeth to his Apostles: The Kings of nations be Lords over them: 
Luke. 22.25.  But ye shall not be so: But they would have us to depart from the most manifest meaning of the place, and to receive I know not what manner of interpretations. The Law of God forbiddeth the setting up of Images to be worshipped: but they will have Images to be, 
Exod. 20.4.5  and to be worshipped in Temples and in Oratories. Paul saith: 
Deut. 5.8. &. 9  Let no man judge you in meat or in drink: And yet they brought in the superstitious choice of meats, 
Col. 2.16.  so that they account it an offence more heinous than adultery, to eat flesh on the Friday, or in Lent. The Scripture decreeth, 
Rom. 3.24. Gal. 2.16. Ephes. 2.8. et 9  that we are justified by faith without works: but they by their exposition contend that we are justified by works. I beseech you, is this to interpret the Scriptures, or to shifted them of? What man is there so blind, which seeth and perceiveth not, that ●heir gloss be altogether clean contrary to the text? They have adjudged his power of interpreting the Scriptures ●o be, as it were, their own of right, and ●o them only appertaining, that they ●ay at their pleasure bring into the Church strange judgements and unknown doctrines, and that they may, as shall seem best unto them, fight against the word of God. For their right of authentical interpretation will take away all scruple. Neither can there be any testimony objected to the contrary, be it never so clear, be it never so strong, but they will by one means or by an other shifted it of. For they will very easily escape by one cavil or an other, because against all contrary reasons this shallbe a brazen wall. 
The interpretation of the Church of Rome.  Thus the church judgeth. If any man have say they, the interpretation of the Church of Rome, touching any place of Scripture, although he neither know, nor understand whether it do, or how it may agreed with the words of Scripture, yet hath he the very word of God. Now the interpretation of the Church of Rome shallbe: 
Luke. 22.38.  Behold here are two swords, that is to say the Bishop of Rome hath the administration of either sword, both of the spiritual, and politic. Elizeus by a miracle made bitter waters sweet, 
4. Reg. 2.21.  by casting salt into them: that is, there must be in the Church exorcized water, and hallowed salt, whose efficacy we must believe to be of great force against the Devil and against sins. 
Luke. 22.19. 1. Cor. 11.24.  This do in the remembrance of me, That is, Priests must offer in the Mass, the body and blood of the Lord for the quick and the dead. If thou reclaim, that these be corruptions, not interpretations, thou shalt hear them say: The Church so understandeth these places: And wilt thou reject the interpretation of the Church? Therefore no man may presume to gainsay this Dictatourlike & Pretorlike power of interpreting, which doubteth not thus to pervert the words of Scripture according to their own opinions.  
The Priests, Scribes, 
Examples of false interpreting forth of the Gospel. Exod. 20.12. Deut. 5.16.  & pharisees of the jews in times past dealt none otherwise: but Christ that true Priest hath confuted their wicked and perverse interpretations. God commanded in the Law: Honour thy father and thy mother: but the Priests moved through covetousness, set this commandment at large, and weakened it, by absolving the children from the burden of nourishing their Parents, persuading them to offer dainty and fat oblations, which might profit their parents more than food. The Lord hath gainsaid them, and witnessed that the commandment of GOD is corrupted and made of none effect by this crafty interpretation. 
Matth. 15.6. Mat. 7.13. Mat. 23.16, 17, 18, 19, 20, 21, 22.  They did also dispense with oaths, and taught that some oaths were strong, & some weak: and here the Lord opposed himself also against their false expositions, and confuted their interpretations. They taught also, that the Law of God is fulfilled by outward discipline, 
Matth. 5. from the beginning to the end.  if men do conform themselves thereunto by outward works only. But Christ laying away their peevish gloss, hath declared, that the Law doth not only require outward works, but also godly and holy motions of the mind. Therefore let the Law of proving interpretations remain inviolated, neither must we yield to all manner interpretations without judgement. For the Church hath the right and liberty to judge, 
1. Cor. 14.29. Hieronymus in Apologia de lib. contra iovinianum  as sayeth Paul: Let the other judge. My purpose was (saith Jerome) not to draw the Scriptures to my will: but to say that which I understood the Scriptures would. For it is the duty of a Commentatour, to expound, not what he will himself, but what he meaneth, whom he doth interpret. Otherwise, if he shall speak contrary things, he shall not be an interpreter, but his adversary, whom he taketh upon him to expound. Truly wheresoever I do not interpret the Scriptures, but speak freely of mine own judgement, let him reprove me, that william. Thus much hath Jerome. Certainly you shall never find in the Fathers, that the Scriptures are hereby to be understood, because this or that Council, did thus, or thus interpret them. 
August. in lib. de doctrina Christ.  And Augustine in his books of Christian doctrine doth set forth very many ways of interpreting the Scriptures, and yet doth he never bind us, either to Counsels, or to the Church.   

The xviij Chapter. Of the saying of Christ: [If he will not hear the Church, 
Mat. 17.18  let him be unto thee, as an heathen man and a Publican.]  
THey, which seek a certain Lordlike government of all religion under the sergeant colour of the Church, because they see little aid or none in the Scripture, hold forth before us the masking vizard of the Church, as a Gorgon's head, that we being amazed therewith, might rashly embrace all manner of decrees, all kind of traditions, and interpretations, which please them only, without examination, without inquisition, and without doubt. Therefore that they may call us back from the Scripture, to the constitutions of the Church, they say, That Christ said: If he will not hear the Church, let him be unto thee as an heathen man, 
Christ speaketh not of interpreting the scriptures.  and a Publican. Although Christ in that place entreated not of the exposition of Scriptures, but only of brotherly correction, yet we grant, that the Church is to be heard, so far forth as she judgeth, answereth, and speaketh forth of GOD his word. But if she utter the devices of men, and traditions only, we aught to pass by her with deaf ears: especially when she proposeth things contrary to GOD his word. For this saying of Paul standeth fast: Though an Angel from Heaven, 
Gal. 1.8.  preach any other Gospel, let him be accursed. 
Hieronym●  And the saying of Jerome is: That is the doctrine of the holy Ghost, which is set forth in the Canonical Scriptures, against the which, if Counsels decree any thing, I count it wickedness. To be brief, we do enclose the Church in the word of the Lord, which aught to be set before her eyes as a sure and certain rule. Neither can the church, in so great variety and multitude of sects and Heresies condemning one an other, be declared by any other means, because men are every where, & because every one will swear, that the Church is with them, 
john. 14.23.  as lately forth of Augustine and chrysostom we have declared. What say you to this, that the same Christ the Lord will hereby chief have his disciples, and so consequently and undoubtedly his church also known and esteemed, if they keep his sayings faithfully, and observe them. And doth plainly witness, 
john. 14.24.  that they are cast off, which will not keep his doctrine and follow it. As for this power above the Scriptures, which these fellows claim unto themselves by their subtle Sophistry, the ancient Fathers never knew nor sought, as lately we have showed. Constantine the Emperor commanded the Fathers, 
Theodor. Histor. Ecclesi. li. 1. ca 7.  when as they were assembled in the Nicene Council, that they should define the controversy of the one, and self same substance of the father and the son, forth of the Prophetical and Apostolical Scriptures. And yet none withstood him there, saying, that the Church aught to discuss the controversy by her own absolute authority, because she was not subject to the Scriptures, but had them rather in subjection unto her. Neither did they complain, that the Emperor did any whit at all debase the Church, when as he made her subject to the rule of the Scriptures. And how will these men bring the Scriptures in subjection to the authority, judgement, and censure of the Church, seeing Christ our Lord doth not say, that the Church is judge of his Doctrine, but pronounceth rather, that his doctrine shall be judged of all mankind in general? And thus may we understand, that Christ is not to be judged by men, with what title soever or prerogative they be adorned, but all mankind to be 
john. 12.28.  judged by him, according to the Doctrine of his word.   

The xix Chapter. Of the saying of Paul: 
1. Tim. 3.15.  (The Church is the pillar and ground of the truth.)  
THey say, that the Church is the pillar and ground of truth, 
1. Tim. 3.15. How the church is the pillar and ground of the truth.  and that it can not err. The Apostle speaketh not of the Church of any one time, or place, but of the Catholic Church of all times, and places, which also containeth the Prophets, and all the Apostles, with all their doctrine, and Christ the Lord himself, as the chief and everlasting head, and therefore her only head. This Church is the pillar and ground work of the truth of the Prophets and Apostles doctrine. Wherefore we also following Augustine, do confess, that we are moved by the testimony of this Church, (which also before we said) rather to believe the Gospel, than the Popes, and their Decrees, and all their Counsels. But the Church of any one time, or place, (especially after the Apostles) is not the pillar and ground of the truth, but so far forth as she hath the word of God with her, preacheth it, retaineth it, & conserveth it: and not because she strengtheneth it being weak, or maketh it to be of authority being unconstant: much less because she usurpeth unto herself a censor's rod over it, or setteth down any thing concerning it, after her own judgement.  
Therefore as she speaketh forth of God his word, she erreth not, 
How the Church cannot err.  neither can she err: but either speaking or doing without it, she not only can err, but doth err. But these men, whilst they cloak their tyranny with the beautiful title of the Church, feign unto us a Church, which although it ordain any thing beside, or against God his word, yet erreth not. And therefore would they, that she should rather be believed, than the word of God. But whilst they stay themselves upon this opinion, they differ as much as may be from the old fathers, and from the consent of the Catholic Church. For the fathers in their counsels did always confirm their decrees by the testimonies of Scripture. And although they yielded no small honour to counsels, yet ●n the greatest controversies, they did not ●o much appeal unto counsels, as to God ●is oracles, which are the Scriptures.  
Hereof Augustine is witness, which would not that the authority of the council  

Hilarius de Tritate. lib. 6.  And this which Hilary wrote long ago, may much more truly be applied to our times: For the grievous and perilous error in many, and the fall of many, although it do understand itself, yet through shame to rise, presumeth authority to itself, having this impudency of the number, that whereas it erreth, it would have it esteemed wisdom, and where as it erreth with many, it affirmeth it to be the underderstanding of the truth, whilst less error is supposed to be in the truth.   

The xx. Chapter, Of the saying of Paul [Brethrens stand fast, 
2. Thes. 2.15.  and hold the ordinances, which ye have been taught, whether it be by our preaching, or by our Epistle.  
I Had almost passed over the place of Paul, which the defenders of superstitions object unto us as a most strong and an unanswearable argument, And it is thus. 
2. Thes. 2.15.  2. Thes. 2. vers. 15. Therefore brethren stand fast, and hold the ordinances, which ye have been 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 writings of the Apostles: but that those things also which being delivered by the Apostles with lively voice, are come unto us by traditions, are to be received with like reverence and affection of godliness. But when as they can not prove, that those traditions, which they defend, be Paul's, they are worthy to be laughed at and very foolish, whilst they will hold up their stinking pillar of their superstitions by the testimony of the Apostles. And when Paul wrote this Epistle, 
Paul in the 2. Thes. 2. speaketh not of the traditions of the Papists.  the Canon of the Scripture of the new Testament was not yet made. Which when it was once made by the authority of the holy ghost, as we have lately taught, after the making thereof, we make men the authors of things to be believed, not without the great reproach of the same spirit. Wherefore in this matter we must consider with great heed that, which Paul wrote about the end of his life, concerning the sufficiency of the Scriptures, 
2. Tim. 16. and .17.  when as he saith: All Scripture (is) given by inspiration of God, & is profitable to doctrine, to reprove, to correction, to instruction, which is in righteousness, that the man of God may be perfect, instructed to all good works. For if the Scripture make the man of God instructed, perfect, and throughly furnished to every good work, than doth it not leave him to be instructed, to be made perfect, and to be thoroughly furnished by traditions in any good work. Wherefore so oft as they bring in a work, which they contend to be good, or any thing necessary to be believed, which can not be proved forth 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 most excellent authority of the Scripture, than the Apostle hath appointed concerning the same. What say you to this moreover, that the doctrine, which the Apostles taught, whether it were by preaching or by Epistle, was not contrary, not diverse, not an other, but one and the self same? For although they wrote not all things, yet had they an especial care, that what they delivered by tradition, might be manifestly inferred forth of those things, which were written by themselves, or in other holy Books of Scripture. Otherwise divers superstitions might be bragged off every where, as received from ancient time, as delivered by the Apostles, which can be known by none other means, but because they are not agreeable to the Scriptures, whereby, as by a rule and squire, all traditions, constitutions, and rites aught to be examined and tried: because the Church doth not bind the consciences of the faithful unto her constitutions, but only so far forth as they do agreed with the commandments of our Lord jesus Christ. 
Psalm 119. the first part, and 4. verse.  For she knoweth that it is written: Thou haste charged, that we shall diligently keep thy commandments.   

The xxi. Chapter. That the doctrine, which the Apostles taught by lively voice, & which they delivered in writing, is all one: & that this is the form of the traditions of the Apostles, if they agreed with the holy Scriptures.  
WWhereas I have boldly affirmed, that it is one, and the self same doctrine, which the Apostles taught, whether it were by lively voice, or by Epistles, it may be proved both forth of the holy Scriptures, and by the testimonies of the Fathers, and is also manifest by the consent of the Church. It is a tradition of Paul, 
1. Cor. 11.5. 2. Thef. 3.10.  that a woman have her head covered in the Church, and that Christians, 
The traditions of Paul.  which are poor, labour with their hands, and live not idly: But whereas he professeth these traditions to be his own, doth he propose them nakedly and simply to the Churches, both without proof, and judgement only under this title: he will have them received, because they be the traditions of the Apostles? Not so: but he goeth about to approve and confirm them, 
1. Cor. 11.6. 1. Cor. 11.13.  by effectual reasons, yea and by proofs drawn forth of the Scripture, and giveth the Church leave to judge of them. The same Apostle writeth also in an other place, 
1. Cor▪ 4.140.  that all things be done honestly, and in order. We have therefore the form of the traditions of the Apostles forth of these: Namely, if they agreed with the holy Scriptures, if they be confirmed by substantial reason, by aptness of edifying by the example of Churches, by comeliness and order. And we also aught to examine the traditions of the Church by the very same proofs. But now a days, when as testimony forth of the holy Scriptures is required touching any thing: or when a reason should be yielded concerning abuses and superstitions, antichrists have always in their mouth: 
A common refuge of Papists It is a Tradition, You may not inquire of it.  It is a tradition, you may not inquire of it. But the traditions, which are proposed unto us, are to be examined by the rule of God his word, neither would Paul, that they should otherwise be believed. And let our adversaries do this also, if they would have their traditions to take place. And it is the consent of the Catholic church, that the Apostles did not deliver to the Church, such things as are strange and disagreeable to those things, which are contained in the Canonical Scripture. Concerning the which thing, I will allege some most evident testimonies of certain old writers. 
Irenaeus. lib. 31. cap. 1.  Irenaeus declareth, that the very same Gospel, which the Apostles preached with lively voice, they did afterward deliver unto the Church in the Scriptures by the will of God, that this written Gospel might be the ground and pillar of our faith, even of that true & lively faith, which the Church learned of the Apostles, and distributed to the children. Therefore the Apostles taught nothing by lively voice contrary to those things, which they have comprehended in the Scripture of the new Testament. The saying of the same Irenaeus in Eusebius is worthy memory, 
Eusebius Ecclesiast●cae historiae lib. 3. cap. 20.  where he showeth that Polycarpe preached those things, which he had learned of them, who had seen the word of life themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, all agreeable to the Scriptures.  
This surely is a golden saying of Irenaeus, which also declareth certain sentences of old writers touching traditions, and doth fully agreed with that form of traditions, which we have taught forth of Paul. 
Let the tradition agreed with the Scripture.  The Apostles taught many things with lively voice: Apostolic men received them being so taught, which afterward they delivered over again to their disciples: but Irenaeus saith, that those things were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agreeable to the Scriptures. Therefore by the testimony of Irenaeus, the Apostles delivered nothing to the church by lively voice, which might descent from the Scriptures. Wherefore if the Papists would have us to receive and reverence as Apostolic, the traditions, which they have undertaken to defend, let them show their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreableness with the Canonical Scripture. And if they can not show this, let them with shame acknowledge their vanity. For no traditions are to be esteemed necessary, for salvation, which are not proved firmly and strongly forth of the scripture. For Tertullian saith: We have no need of curiosity after Christ, 
Tertullianus lib. de praescrip. Haereticorum.  nor of inquisition after the Gospel. When we believe, we desire nothing beyond our belief. For this we believe first, that there is nothing, which we aught to believe more. Well saith jerom: the sword of God, 
Hieronymus in primo cap. Aggaei.  which is the lively word of God, striketh those things, which men of their own accord find forth and feign, as it were by the tradition of the Apostles, without the authority & testimonies of the scriptures. And Augustine pronounceth a curse against all Angels and men, 
Augustinus contra literas Petiliani lib. 3. ca 6.  which shall preach unto us any thing, either of Christ, or of his Church, or of any other thing, which pertaineth unto faith, or to our life, besides that which we have received in the scriptures of the law, and of the Gospel. We alleged lately more testimonies of the Fathers, which the diligent Reader may consider in their place. 
The Apostles delivered nothing but what agreed with the scriptures.   
We have therefore by the tradition of the Apostles preached none other Gospel, then that which is contained in the canonical Scripture, and that by the said Scripture we may judge, which be the traditions of the Apostles. If our adversaries did reverence the consent of the Church with all their heart, as in words they take upon them, would they despise it at their pleasure, with such impudency? They brag of their tradition unto the Church, as though they came from the Apostles, which even by their own witness, can be proved by no Scriptures. Are they so senseless and blockish, that they understand not, what the Catholic consent doth pronounce touching them? We lastly heard, that such like traditions, are to be strooken with the sword of God his word, and that the preachers thereof are subject to the curse, and to be sent into the tents of Heretics. O foolish and miserable lovers of darkness, O blasphemous corrupters of the Scriptures, when will you wax wise, when will you acknowledge your error? when will you examine your doctrines, and traditions by the Touchstone of the Scripture? Are you so mad and blind, that you will never confess and reverence with the Catholic Church of God, the fullness, the perfection, and sufficiency of the Scripture? will you still be turned from the most pure wheat of God his word, to the chaff and cods of traditions?   

The xxij. Chapter. A perfect proof of those traditions, which are in deed the Apostles, forth of the most ancient writers Irenaeus and Tertullian.  
IRenaeus and Tertullian most ancient writers, and nearest to the Apostles time, do most plainly prove unto us, what traditions are most ancient, and the Apostles in deed. For they, when as they did contend with Heretics about Doctrines, do allege the tradition of the Apostles and of the Church, that they might by the authority thereof confirm their cause, and do with great honour make mention of the same.  
But it is worth the while to consider, by what occasion, for what cause, in what sort, and with what moderateness they do it. For so shall it plainly appear, that the Church at that time, had no doctrines by traditions, no mysteries of Faith, but what were grounded in the Scripture. 
What kind of adversaries and enemies Saint Irenaeus had.  Irenaeus had to deal with most wicked Heretics, which were neither moved with the authority of the Scripture, nor with the consent of the universal Church. Therefore they did either slily shift off, 
Irenaeus. lib. 3. cap. 2.  or impudently refuse, what so ever was objected. If they were overthrown and convicted by the Scriptures, they did debase their authority, yea they did accuse them, as not Authentical, or as having an obscure and an uncertain meaning, or as insufficient. But they bragged, that they had by tradition, wisdom more high than the Apostles, and more perfect. If they were called back, to the consent of the Church they said, that it was no marvel, if the Church do not keep the pure doctrine, which received it corrupted and sowered with leaven, not only of the Disciples, but also of the Lord himself. And therefore they boasted, that they were the correctors of the Apostles. And what sayeth Irenaeus hereunto? 
Irenaeus lib. 3. cap. 1.  We have (saith he) the dispensation of our salvation by none other, than the Apostles, which what they published by preaching, afterward they delivered unto us in writing, to be the ground and pillar of our faith. afterward he urgeth this part also, that all Churches, taught and instructed by the Apostles, did embrace the unity of Faith, grounded in the Scriptures. And yet so, that he confuteth the doting opinions of Heretics by the Scriptures, as by the rule of perfect and absolute wisdom.  
Tertullian also strove with the like monsters. 
Tert. de praescrip. haeritic.  Their usual manner was to escape by subtle shifts. If they were pressed with the authority of the scriptures, they did either refuse them: or if they did receive them, they did pervert them, by putting to, and taking away, for the framing of their own purpose: or else corrupted them by their perverse interpretations. Therefore because Tertullian could not well go forward against such mangling of the Scriptures, he doth his diligence, to confirm the doctrine, certainly set forth in the Scriptures, among the simple and weak, by this note also, that the Apostles delivered it by lively voice from hand to hand. Wherefore because in these disputations the Heretics refused the Scriptures, as not in all points to be received, and as though they were of an obscure and doubtful meaning, by whom only the truth could not be known, except one knew the Tradition, both the sides appealed to the tradition. And because both the parties brag of traditions, this question was disputed of: Which was the true tradition of the Apostles? 
Which is the true tradition of the Apostles.  Irenaeus and Tertullian, prove, that that is the true tradition only, which Christ received of God, and delivered to the Apostles: and which the Apostles again delivered to the Churches, and which was kept in the Churches by the succession of Bishops. And doth this tradition contain a doctrine contrary to that, which is set forth in the Canonical Scripture? No. For, for this cause they did condemn those traditions, which the Heretics bragged of, as erroneous and forged. Therefore what doth the Tradition, alleged in disputation against the Heretics, contain? No doctrine contrary and disagreeable to that, which is taught in the Scripture, but the self same articles of faith, which do (as it were) comprehend the sum of all the Scripture. For both of them do show, what that Tradition is, which the Church received of the Apostles, and also kept sincere, and they be the same points of doctrine, which the Apostles Creed doth contain. And no man doubteth, but they are set forth in the Scripture by many manifest testimonies. They do not then prove any other doctrine of faith, besides those, which are contained in the Scripture, but they show, and prove by tradition, the very same doctrines, which are comprehended in the Scripture. And what needeth that? Forsooth, that they might prove the consent of the true Apostolical Tradition with the Scripture: so that the doctrine, which the Scripture doth teach, and that which the Primitive Church received by the preaching of the Apostles is all one. And this is diligently to be considered, that our position of the authority, perfection, and sufficiency of the scriptures, is most strongly maintained, by this disputation of Irenaeus and Tertullian: and also that the disputations of the Papists touching Traditions, which can be proved by no Testimony of Scripture, are refuted. For the Traditions of the Apostles, and the Scriptures, prove the consent, so that the Tradition be not opposite against the Scripture, as though the Scripture were either false, or doubtful, or unperfect, as the Heretics quarreled: but the truth, the authority, the certainty, and absolute perfectness of the Scripture, is proved and confirmed by the tradition. Wherefore when as there be traditions proposed, which do not agreed with the Scripture, and which cannot be showed and proved forth of the Scripture: it is most certain, that those traditions are not the Apostles. These are sure and sound reasons, which can not be overthrown with any subtle shifts of Sophisters.  
Now if you ask, which that true, ancient, and Apostolic tradition is: it is not needful to search it without the scripture. For Irenaeus and Tertullian in that disputation, whereof we spoke, speak not only generally: but declare specially, evidently, & in expressed words, what that tradition of the Apostles is. Let us then hear Irenaeus expounding the tradition of the truth, which the Church having received it from the Apostles, 
Iren. li. 1. ca 2.3. Irenaeus showeth what is the true Apostolic tradition.  keepeth. The Church (saith he) being sowed throughout the whole world unto the ends of the earth, received both of the Apostles, and of their disciples, that faith, which is in one God, the father almighty, which made Heaven and earth, the sea, and all things which are in them: And in one jesus Christ the son of GOD, incarnate for our salvation, & in the holy Ghost, which preached by the Prophets the appointments of God, and the coming of his beloved jesus Christ our Lord, and that his generation which is of the virgin, and his passion, and his resurrection from the dead, and his ascension in the flesh into Heaven, and his coming from Heaven in the glory of the Father, to finish all things, and to raise up again all flesh of mankind: that unto Christ jesus our Lord, and GOD, and Saviour, and King, according to the will of the invisible Father, every knee may be bowed, of things in heaven, in earth, and under the earth, and that every tongue may confess him, and that he may do just judgement in all: and that he may cast the Angels of spiritual wickedness, having transgressed, and being become Apostates, and also ungodly, and unjust, and wicked, and blasphemous men, into eternal fire. And that he may bestow as a gift incorruption upon the just and upright, having kept his commandments, and continued in his love, some from the beginning, and some by repentance, giving them life, and may clothe them with everlasting clearness. Where as the Church hath received this preaching, and this faith, as we have before said, being dispersed into the whole world, she doth diligently keep, as dwelling in one house, and in like manner believeth these things, even as having one soul, and one heart: & agreeably preacheth, and teacheth, and delivereth the same, as possessing one mouth. For although there be unlike speeches in the world, yet the virtue of the tradition is all one, and the very same. Neither do those Churches, which are founded in Germany, believe otherwise, or teach otherwise, nor those which are in Spain, nor those which are in France, 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 world: but as the Sun being the creature of God, is all one, & the self same in the universal world, even so the light also, that is, the preaching of the truth, shineth every where, & lighteneth all men, which are willing to come to the knowledge of the truth. Neither doth he, which excelleth in speech, among them which govern the Church, say any other things but these. For no man is above his master: neither hath he, which is weak in speaking, lessened the tradition. For seeing that the faith is all one, & the self same, neither he which can say much, maketh it more: nor he which can say less maketh it less. Thus far Ire. This is therefore the tradition of the Apostles, this is the true antiquity of the Church, this is the catholic consent. And this is worthy to be considered, that he affirmeth, that those which were most eloquent among them, which govern the Churches, will say none other things, but these. Therefore so often as the Papists fable touching other trifles, they are to be judged to departed from the tradition of the Apostles, from the unity of faith, and from the Catholic consent.  

What common places the Pastors of the Primitive Church handled.  And Irenaeus rehearseth in the next Chapter, as it were the common places, which the Pastors of the Primitive Church were accustomed to handle. And of what matters did they then dispute? Of Purgatory? 
Irenaeus. li. 1. ca 4  Of the worshipping of Images? Of holy water, and of other Popish trifles? Not so. Of what then? Of the Apostasy of the Angels, which transgressed, of the fall and disobedience of the first men, of the temporal, and heavenly, and earthly promises, of the diverse appearings of GOD, of the difference of the Testaments, why GOD concluded all things under unbelief, that he might have mercy upon all, of the cause of the incarnation and passion of the word, why the Son of God came in the last times, and not in the beginning, of the calling of the Gentiles, of the end of the world, of the resurrection of the flesh, and of other questions of the like sort drawn forth of the midst of the Scripture. Whereby it is plain, that nothing was accustomed to be handled then in the Church beside the Scriptures.  
Again the same Irenaeus saith lib. 3. cap. 4. 
Irenaeus lib. 3. cap. 4. Here is declared again forth of Irenaeus which is the true, ancient, Apostolic tradition.  Forsomuch therefore as there be so great proofs, we must not still seek this truth among other, which we may easily receive from the church, considering that the Apostles most plentifully laid up in her, as in a rich storehouse all things, which appertain to the truth, that every one that would, might take forth of her the water of life. For she is the entrance of life, and all others are thieves and robbers, for the which cause we must avoid them, and must love with great diligence those things, which are the churches, and to hold fast the tradition of the truth. For what and if any man reason of any small question, aught he not to have recourse to the most ancient Church, wherein the Apostles were conversant, and to take from them touching the present question, that which is certain and very plain? But what and if the Apostles had not left unto us the Scriptures, aught we not to follow the order of the tradition, which they delivered to them, unto whom they committed the Churches, unto the which ordinance many nations of those barbarous people, which believe in Christ, do assent, having salvation written in their hearts by the spirit without character or ink, and keeping diligently the old tradition, believing in one God, the maker of heaven and earth, and of all things, which are in them, through Christ jesus the Son of God▪ which for the most tender love toward his own workmanship Man sustained that generation, which was of the Virgin, he himself of himself uniting the manhood to the Godhead, and suffering under Pontius Pilate, and rising again, and in clearness received in glory, to come the Saviour of them, which are saved, and the judge of them, which are judged, and sending into eternal fire the counterfeiters of the truth, and the despisers of his Father, and of his coming. They which believed this faith without writing, as touching their speech are barbarous: but as touching their judgement, and custom, and conversation, through their faith are most wise, and please GOD, walking in all uprightness, and chastity, and wisdom. Hear hast thou again the true and ancient tradition of the Apostles described by Irenaeus, which delivereth nothing without, and beside the Scripture, but containeth the sum of the whole Scripture.  
Now it remaineth likewise that we hear Tertullian, bearing witness of the tradition of the Apostles also: The rule of faith, 
The testimony of Tertul. touching the tradition of the Apostles. lib. de prescript. Haeret.  (saith he,) is even this, whereby we believe that there is but one God, and none other but the maker of the world, which brought all things forth of nothing by his word, first of all sent forth: that that word was called his son, in the name of the same God, was diversely seen of the patriarchs, was always heard in the Prophets, was lastly brought by the spirit and power of God into the Virgin Marie, was made flesh in her womb, and was borne man of her, and was jesus Christ: and that afterward he preached the new law, and the new promise of the kingdom of heaven, wrought miracles, was fastened to the cross, rose again the third day: that he being taken up to heaven sitteth at the right hand of the Father: that he hath sent the power of the holy Ghost in his steed, to govern the believers: that he shall come in brightness to take the Saints into the fruition of everlasting life, and of the heavenly promises, and to judge the profane with perpetual fire, the resurrection of both parts being wrought with the restoring of the flesh. This rule ordained by Christ, as it shall be proved, hath no questions among us, but what heresies bring in, and which make heretics. Thus far Tertullian, who thoroughly agreeth with Irenaeus in describing the tradition of the Apostles.  
And the testimonies of these most ancient writers do show, from whence the brief sum of our belief cometh, which commonly they call the Apostles Creed, 
The Apostles Creed.  which certainly is the most ancient tradition, which being received from Apostolic men, the Church keepeth still. And Tertullian addeth in the same book of prescriptions: 
Tertul. li. de praescripti. Haeretico.  The Church hath known one GOD the creator of all things, and Christ jesus of the Virgin Marie, the Son of God the Creator, and the resurrection of the flesh. She intermeddleth the law and the Prophets, with the writings of the Evangelists and the Apostles, & from thence doth she drink the same faith, she signeth with water, clotheth with the holy Ghost, feedeth with the 
* The Sacrament of thanksgiving.  eucharist, exhorteth with martyrdom: and so doth she receive none against this institution. By the which words it is clear that the primitive Church acknowledged no traditions, which were not founded in the Scripture.  
Although I have handled these things at large: yet, because the Papists oftentimes hold forth as Ajax his shield, the place of Paul 2. Thes. 2.15. against the Scripture for their traditions, 
2. Thes. 2.5.  whereas he sayeth: Stand fast, and hold the ordinances, which ye have been taught, whether it were by our preaching, or by our Epistle: can I not omit, but must evidently show forth of the same Irenaeus, that Paul preached to the Gentiles with lively voice, the same and none other doctrine, which he taught them also by his Epistles. For Irenaeus doth most plainly describe Paul his tradition in two places, in the fifth Chapter of the third book, and also in the forty one Chapter of the fourth book. These are the chief points of his description: 
Irenaeus touching Paul his tradition. lib. 3. cap. 5. & lib, 4. cap. 41.  that the Gods of the Gentiles are not only Gods, but the Idols of Devils. And that there is one true God, which is over all, and above every name that is named, and that he only is to be worshipped. That they would therefore depart from the superstition of idols, leave their vain wood and stones, which they supposed to be Gods, and would worship one true God the maker of heaven and earth, and the framer of every thing that is made. Which ordained & made all mankind. and by his framing of them, nourished & increased them, & steadfastly gave them, being. And that his word is his Son, by whom he made all things. And that he in the last times, (although he were naturally the invisible word) was made visible and palpable man, among men, & humbled himself to death, even to the death of the cross, reformed mankind, destroyed and overcame man his enemy, and gave unto man, whom he made, victory against his adversary: that they, which believe in him, shall be incorruptible, and impassable.  
That they should therefore set before themselves this law, as the rule of life. Not to commit adultery, not to steal, not to deceive, and that all things, which are done to the hurt of our neighbours, are evil, and hated of God. The truth showeth that these deeds are evil, and hurtful, and unprofitable, and damnable to them that do them. That they should therefore live blameless, and look for the Son of God jesus Christ, which redeemed us from Apostasy and going astray by his blood, to this end, that we might be also a sanctified people, to ascend to heaven in the virtue of the Father, which shall judge all men, and shall give unto them which have kept his commandments, those good things, which are from GOD. Behold Paul his tradition delivered to the posterity by Irenaeus a most ancient writer of the Church. And doth he not every where teach with all diligence the very self same things in his Epistles? So that the doctrine is all one, which he taught with lively voice, & which he committed to writing: Yea the tradition described by Irenaeus may seem to be the brief sum of those things which he wrote. So that he wrote most truly, that those things, which the Apostles taught, were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to the Scriptures. Therefore all traditions which are given forth, as the Apostles, have been, are, and aught to be such. And for this cause they are always to be examined, whether they have this Irenaeus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreement with the Canonical Scriptures.   

The xxiii Chapter. Of the subtlety and deceitfulness of Sophisters, which use guilefully the word [Tradition] which is diversly taken.  
WE have hitherto showed, that it is all one doctrine, which the Apostles published with lively voice, and which the Canonical Scripture setteth forth. We have also declared, how vainly the Papists reason, that many things, which are necessary for the instruction of faith and ordering of manners, although they can be proved by no testimony of Scripture, are nevertheless to be received and believed forth of the naked tradition. Wherefore this is always to be holden, which we cited lately forth of Augustine. 
Augustinus cont. l●teras Petiliani. lib. 3. cap. 6.  That faith is learned forth of the Scriptures. There is often times mention made of traditions by the ancient Writers, but not to this end, that our faith should run out of the Scriptures, wherein they always enclosed it. And where as this word Tradition is diversly used among the old writers, and all Traditions are not of one kind it is a detestable sophistry, by the mixture of them all to deceive. Therefore it is to be considered, what testimonies of old writers do pertain unto what kind of Traditions, and what is to be thought of every one of them, lest all without difference be applied to the defence of corruptions, abuses and superstitions. Let us therefore distinguish Traditions into certain kinds.  
First, 
There be divers kinds of Traditions. The Scripture is a tradion. Cyprianus ad Pompeium. john. 1.8.  the fathers by this word Tradition oftentimes understand the Canonical Scripture of the new Testament: as when Cyprian to Pompeius saith: From whence is this Tradition? Whether descending from the authority of the Lord and of the Evangelists, or coming from the commandments and Epistles of the Apostles? For that those things aught to be done, which are written, GOD witnesseth and proposeth to josuah, saying: Let not the book of this Law depart out of thy mouth, that thou mayst observe and do according to all that is written therein. Therefore if it be either commanded in the Gospel, or contained in the Epistles and Acts of the Apostles, let this holy tradition be also observed. 
Basilius contra Eunomium. lib. 3. Matth. 28.19.  Also Basill in his third book against Eunomius hath: Our Baptism is according to the very tradition of the Lord, in the name of the father, and of the Son & of the holy Ghost. And it is a point of diligence to mark where the old Writers use the word Tradition in this sense. For wheresoever the Papists find this word, they wrist it forthwith to their traditions, with they cannot prove forth of the Scripture.  

The articles of our ●aith are a Tradition.  Secondly the old writers by this word Tradition understand the articles of our faith, which are contained in the Apostles Creed, as we have lately declared more clearly than the light itself, forth of Irenaeus and Tertullian. 
Irenaeus lib. 3. cap. 4. Tertullianus. lib. de praescrip. Haeret.  Which writers propose the said badge or Creed as a perfect rule of faith, whereunto there may nothing be added, and from the which there may nothing be taken, which remaining whole, men may safely inquire of all things.  

That which is derived forth of God his word, is a Tradition.  Thirdly, by the word Tradition the fathers understand a sentence or meaning, not expressed word for word in the holy Scriptures, but gathered by the true interpretation thereof, which the Apostles preached with lively voice, and their auditors and successors delivered unto us, and conserved, as for example that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a person, that there are in the divine nature three persons, and yet one, and the self same substance: that the Son is coequal with the Father, and of one substance with him: that there be two natures in Christ the Lord, and yet but one person: that the holy Ghost is to be worshipped and glorified together with the father and the Son, that the flesh of Christ is of one substance with us: that infants aught of right to be baptised, & others of this kind, which although we read not expressed in the oracular scripture, yet have we learned by the authority of the ancient Fathers, and most grave Counsels, that they are to be understood by the meaning and understanding of the Scriptures. And this understanding is not to be separated from the scripture itself, forsomuch as it may be contained therein, either as the definition in the definitive, or as the conclusion in the premises. And although the tradition of the Church have showed unto us the scripture and understanding thereof, yet hath it not bestowed authority upon it, which it hath grieved in it from God. For they, from whom we have received this tradition, are only witnesses of the heavenly doctrine, and not authors thereof. Whereof we have reasoned plentifully in the place belonging thereunto.  

Old rites are Traditions.  Lastly, where the old writers make mention of traditions, they do not entreat of the doctrine of faith, to be received without and beside the Scripture, although it can be proved by no testimony of Scripture, but they speak of certain old rites, which for their antiquity, they ascribed to the Apostles: Part of the rites seem to take their beginning from the Apostles, and part of them are unworthy such authors. But we have declared already, by what rule such manner of rites are to be proved and examined. Now since that this word Tradition is so diversly used of the fathers, truly it is wicked sophistry, to intermeddle all these things without difference, that superstitions, being derived partly from the jews, & partly from the ethnics may have their defence & maintenance without the scripture, under the cloak & title of traditions.   

The xxiiii. Chapter. Of the uncertainty, repugnancy and variety of traditions  
AND their madness is to be noted and avoided, which will have the certainty of doctrine to depend rather of ●e authority of traditions, & of those things ●hich they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwritten, than of ●e scriptures, this especially considered, that ●●ey cannot prove unto us the traditions of 〈◊〉 apostles gathered & described any where ●se but in the scriptures, neither can they ●ooue, that the traditions, which by this atle they commend, come from the Apostles ●●eir authors. There be traditions recited by the fathers in divers places, as received from the Apostles, but those traditi●●s w they gather are partly abolished, partly do not well agreed one with an other: ●hervpon it cometh to pass, that all traditions are not to be esteemed Apostolic, ●ither can the faith of christians be hol● up with so weak & feeble a foundation, 
What traditions were in old time. Tertullianus contra Marcione lib. 1. &. lib. de coron● militis.  as ●e traditions, which faith must stand vn●nquered against all the engines of hell. ●here was a tradition in Tertullian'S time, ●t milk & honey should be given forth ●●th them which were baptised, where with, as he saith, they might be fed like infants. It was a tradition in the time of Cyprian and Augustine, that the 
* That is, the Sacrament of thanksgiving Hieronymus in Matthaeum cap. 25.  eucharist, and that under both kinds should be given to infants, and should be so given as necessary to salvation. Hierom in his Commentaries upon Matthew, Chapter 25. sayeth, that the tradition of the Apostles remained, That in the day of the vigiles of Easter, it was not lawful to let the people go looking for the coming of Christ, before midnight. Although these and other like be read in old writers under the title of the traditions of the Apostles, yet are they a bolished & are observed now in no nation, so that Tertullian wrote well in his book Of covering virgins: 
Tertullianus. lib. de velandis virginibus.  There is altogether one rule of faith, only unmovable, & irreformable, to believe in one God almighty, maker of the world, and in his Son jesus Christ, borne of the Virgin Marie, crucified under Pontius Pilate, raised again the third day from the dead, received in heaven, sitting now at the right hand of the Father, to come to judge the quick and the dead, even by the resurrection of the flesh. This Law of faith remaining, all other points of discipline & conversation admit the newness of correction, the grace of God working and profiting even unto the end. Thus much hath that flourishing Septimius Tertullian. Therefore the only rule of faith grounded in the Scripture, hath run on, even from the beginning of the Gospel, unchangeable, unmovable, and unreformeable, when as in the mean season rites and traditions be mutable, variable, and such as may sometimes be taken away, and sometimes restored again. The west churches in progress of time enjoined the Law of single life to the ministers of Churches: contrarily the east Church even unto this day will have marriage to be lawful for them. Whereupon Stephanus Bishop of Rome saith: 
Distin. 31. cap. Aliter. The marriage of Priests.  The Tradition of the east Churches is after one sort: and of this holy Church of Rome after an other sort: For their priests Deacons, and Subdeacons' are married: but none of the Priests of this Church or of the west churches, from the Subdeacon to the Blshop hath licence to marry. It was an Apostolical tradition at Ephesus and in Asia, that Easter should be kept after the manner of the jews. Again the Apostolical tradition in the church of Rome was said to be otherwise. The place of S. Augustine is worthy memory in his. 76. Epist. 
Augustinus ad Casulanum. Epist. 76.  to Casulanus, where he entreateth of fasting, & saith: If it be answered that james taught this at jerusalem, john at Ephesus, & the rest in other places, which Peter taught at Rome, to wit that men should fast on the sabbath day: but that other countries were departed from this doctrine, & that Rome continued in it still, & it is replied to the contrary that rather certain places of the west, wherein Rome is, kept not that which the Apostles delivered, but that the countries of the East, from whence the Gospel began to be preached, have remained without any variety in that, which was delivered by all the Apostles with Peter himself, that men should not fast upon the Sabbath day: this is an endless contention engendering strifes, not ending questions. Therefore since there is so great variety and diversity of Traditions, all cannot be judged to be Apostolic. Certainly Paul witnesseth, that he taught every where, and in every Church the self same. 
1. Cor. 4.17. Cyprianus ad Pompeium  Therefore Cyprian wrote wisely to Pompeius, that he would not allow traditions, but what were contained in the gospels, the Epistles of the Apostles, or in the Acts of the Apostles. Whereunto thou mayst add those which are necessarilily inferred forth of the holy Scriptures. Whatsoever else are brought in are uncertain, and not every where received: yea if the matter be well weighed, we shall confess, that traditions have ministered occasion of very many superstitions in the Church, of errors and controversies. Therefore neither the rule of faith, nor the certainty of doctrine doth depend of the custom of the Church, but if a just consent aught to be kept in the Church, it is necessary, that we stick firmly and constantly in the oracular Scripture only.   

The xxv. Chapter. That the Church hath been deceived even from the Apostles time, under the pretence of Traditions.  
NOw forsomuch as the name of Traditions hath always been a Patron of superstitions in the Church, and because now adays all kind of abuses, corruptions, and superstitions is defended under their title, we had need to use herein very great attentiveness, and wariness. And in very deed whilst the Apostles yet lived, false prophets feigned many corruptions, which they obtruded to the Churches, and extolled for this consideration, as though they had been delivered by lively voice from the Apostles, the which thing the Epistles of Paul do manifestly show. Which was the cause, that the Apostles began to comprehend their doctrine in writing. And Paul, when he began first to writ, gave a very wholesome admonition saying: 
2. Thes. 2.2.  That ye be not suddenly moved from your mind, nor be troubled, neither by spirit, nor by word, nor yet by letter, as from us. A caution in deed most worthy consideration, foreshowing three manner of crafty deceits whereby counterfeiters were wont for the most part to deceive. 
Three kind of guiles, whereby forgers are wont to deceive .. Col. 2.81.2.3. 2. Pet. 2.  The first is a spirit, that is to say a revelation or a prophecy: the second is a word, that is to say, a reason or man's conjecture: the third is an Epistle, that is to say a forged writing, and counterfeit Traditions. Of with kind of leigerdemain except the churches take very diligent heed, they cannot choose but be deceived very perilously and dangerously. Yea and he warneth the Church of the colossians forth of bands, that they take heed, lest they be spoiled through vain deceit after the tradition of men. And Peter, when as now the end of his life approached, when he wrote his last epistle, forewarneth that there should come false teachers, which with feigned words should make merchandise in the Church. And experience showeth that those forewarnings of the Apostles were not vain. For when as the doctrine of the Apostles was yet in so fresh memory, that the pureness thereof might be proved even by the succession of Bishops, yet did heretics, that notwithstanding, begin to obtrude pestiferous doctrines unto the Churches under the pretence of traditions. 
●enaeus lib. 3. ●p. 5.  If there were objected unto them the doctrine of Christ and his Apostles, 
●he shift of he●●tikes.  delivered to the Churches by the succession of bishops, they did cavil, or, that I may speak more truly, they falsely accused the Apostles, saying, that they used the room of teachers in hypocrisy and dissimulation, not as the truth itself was, but after the capacity of the hearers, and that they so framed their doctrine and answers, as every one was affected: teaching blind things to the blind according to their blindness: to the feeble according to their feebleness: to those which were in errors, according to their errors, & that they opened the mysteries to them only, which were worthy, & could understand them, 
●●enaeus. lib. 3. ●p. 2.  than the which what can be devised more unworthy and more impudent against the most holy and most faithful Ambassadors of Christ? But if they were urged with the scriptures, they accused the scriptures, as not being well, as spoken diversly, and as such, forth of the which the truth cannot be found by them, which are ignorant of the tradition, even of the tradition, not delivered by writing, but by lively voice, whereof Paul saith: We speak wisdom among them that are perfect. 
1. Cor. 2.6. Irenaeus. lib. 1. cap 24. The heretics called Carpocratians. Tertullianus de praescrip. Haereticorum. Eusebius. 5. cap. 28. Clemen. Stromat 7.  Yea and the Carpocratians did defend their errors by this colour, affirming that jesus spoke such things privately to his Apostles in a mystery: and that the Apostles delivered the same secretly, not to all, but to them only which were worthy, and agreed thereunto. The like pretences of heretics doth Tertullian also make mention of. And so did the heretics following take the impostumes of their corruptions with this galand colour of tradition. Artemon referred his doctrine to the foregoers, yea even to the Apostles themselves, Basilides bragged that his master was one Glaucias, with had been the interpreter of Peter. Valentinus boasteth that he was one Theodatus scholar who was of Paul's familiar acquaintance. The Marcionites gloried that they had to their masters the disciples of Mathias, and that they held the doctrine delivered by them.  
How say you by this, that not only heretics seduced men by this pretence, but this cloak of traditions deceived Apostolical men also, and ministered occasion of error? Let Papias Bishop of Hieropolis, john his scholar be an example, 
Papias Eusebius. lib. 3. cap. 39  whose words in Eusebius are these: I thought that I should not receive so much profit by books as by lively voice. You see that Papias preferred traditions before the Scripture, wherefore he made inquiry chiefly of the traditions of Andrew, Philip, Thomas, and of other Apostles, of whom there are no writings extant. But mark whither so great admiration of traditions drew him. Papias addeth (saith Eusebius) many Paradoxes, and certain other things, as brought to him by Tradition not written: and certain strange Parables and doctrines of our Saviour, with some other fabulous matters, 
The Chiliasts held this erroneous opinion, that the Son of God should reign in the earth as a king a thousand years after the general judgement, with his elect in the holy city, which he should build Lactantius institutionum lib. 7. cap. 24. Papias seduced many worthy men by traditions.  among the which also is the opinion of the Chiliasts. Therefore Papias being blinded with over much search and estimation of unwritten traditions, brought doting and fabulous devices into the Church, and did not err himself only from the sincerity and pureness of the faith, but gave occasion of erring to many worthy men also. For Irenaeus, Tertullian, Apollinarius, Victorinus, Lactantius, and many other famous and worthy men, as Hierome witnesseth, embraced this doting toy of the thousand years, as a tradition of the Apostles. Good God, what men become companions of this error, pretending, as Eusebius saith, the antiquity of the error of so worthy a man, even of Papias their guide. Behold whether the authority of traditions not written once received, may lead us out of the way. O laudable agreement of traditions with the Scripture, spoken of by Policarpe, an Apostolical man also, which kept him in the kings high way.  
Therefore this deceit and guile of unwritten traditions stuck in the church, which gave occasion of going out of the right way, even to them which seem to defend the Church, which may be proved by many examples, whereof I will recite one or two, which are plain. The fame of Clement of Alexandria is great in all antiquity. 
Clement of Alexandria a favourer of traditions.  And he was a man which both most diligently searched forth, and greatly reverenced unwritten traditions. Wherefore he sayeth, that the labourer, which is sent forth into the lords harvest, hath a double husbandry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwritten & written: And he yieldeth this reason, why he searched other traditions touching the doctrines of faith beside the Scripture: because forsooth the Lord did not reveal to many those things, which did not belong to many. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secrets, (saith he,) are committed to word, not to writing. 
Clemens lib. Stroma. 5  Also, Mysteries are delivered mystically. And in his fifth book of Stromates he disputeth at large, that even as the Philosophers did so hide certain secrets touching their doctrines, that they should not be known to all men, so doth the Apostle also retaining that ancient concealing say: 
1. Cor. 2.6.  We speak wisdom among them that ●re perfect. He citeth also forth of a ●ertaine Apocryphal Gospel this pre●ept of the Lord: My mystery is mine own, and the Sons of mine house. But if it may please you to compare the one with the other, you ●hall find that these are the very self same things, 
Irenaeus lib. 3. cap. 2. Tertul. de praescrip. Heretic.  which in Irenaeus and Tertullian, the Valentinians, Carpocratians, and other Heretics allege for the defence and confirmation of their doctrines. Therefore although this judgement in Heretics were then gravely repressed by Irenaeus and Tertullian, 
Clemens lib. Strom. 6.  yet Clement his talk doth show, that the infection stuck in the Church to the posterity. And Clement doth extol in many words a certain kind of Gnostikes, whom in these words he describeth: That is the knowledge which maketh a true Gnostike, which cometh delivered without writing, by succession to a few from the Apostles. This description of Clement is to be noted. For although the heresy of the Gnostikes were condemned in the Church, yet certain seeds of this plague remained in the Church, and that in great men. Therefore Clement doth magnify unwritten traditions, 
Whether Clement is thrown down headlong through traditions Clemens li. 1. Strom.  and doth not only make them equal with the Scriptures: but see whither this rule of traditions doth lead him out of the way, yea casteth him down headlong. I will report of many things a few, whereby it shall appear how perilous a thing it is, to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things unwritten. He intermeddleth the Gospel with the decrees of Philosophy, and maketh it equal with the law of God. For (saith he) as the law was an instruction for the jews to Christ, so was philosophy for the greeks also. 
lib. 2. Strom.  And he attributeth power to justify to both, as well to the law as to Philosophy, which is most manifestly against the doctrine of Paul. He ●enieth, 
lib. 3. Strom.  that men committing sin after baptism aught to be received into grace, ●hich also is contrary to the doctrine of ●e Gospel, and the consent of the Catholic Church. He yieldeth place to repentance after this life in his sixth book. 
lib. 6. Strom.  ●e contendeth in many words, that the ●reekes were saved through Philosophy, which judgement if we do embrace, 〈◊〉 not Christ dead in vain, 
Galat. 2.21.  according to ●e doctrine of Paul? Is not Christ be●●me unto us of none effect, and do we ●t fall from grace: to make short he reue●ceth many doting toys as traditions 〈◊〉 the Apostles. Lo whither they fall, ●hich will be wise beyond the scripture.  
Origen his wit, 
Origen depraved by traditions.  than the which ●here was scant any other among the father's of the Church, either more fine, or ●ore excellent, was depraved by this Clement, who had unwritten traditions in so ●reat admiration. For he hath stuffed full his books every where with strange doctrines, which he had received from Clement under the title of the traditions of the Apostles, whereupon he is so often noted, reproved, and nipped, both of the old writers and of the new Hierom calleth Origen his doctrines empoisoned. 
Hieronymus ad Auitum, Pammachum, Ocoeanum, etc.  But from whence supped he his poison, but from the instruction of Clement? And by whom was Clement deceived, but by the admiration, study, and reverence of such traditions? 
The allegorization of the scripture cometh from traditions.  In deed the Apocryphal book of Hormas the Pastor doth teach, that in the interpretation o● Scripture we must depart from the letter, and search forth the allegory. Clement received this as a tradition of the Apostles, and delivered it to Origen under the same title. hereupon was kindled an incredible desire in this man, to transform the Scriptures into allegories: with the infection of the which disease, it is wonderful, how he corrupted afterward the minds of all doctors. For after they had once tasted the sweetness of allegories, as of a more lofty understanding, they vaunted themselves immoderately, and brought every thing to allegories, so that every one thought, that he might lawfully say what he would herein. And this evil did not stay itself within the East, but invaded Africa, Italy, 
Divinity transformed into Philosophy.  France, and Spain also. So by a little and a little the pureness of Christian Theology was transformed into a certain Philosophy. And we may thank such traditions for this fruit:  
And Epiphanius was a great boaster of such traditions, 
Epi. given to traditions.  who sometime allegeth things under this title, which are taken forth of Apocryphal writers. What need many words? Whosoever have been bewitched with the admiration of such like traditions, they have all turned from the pureness of the Apostles doctrine, unto strange opinions & unsavoury follies. 
A very apt similitude.  So that these traditions seem unto me, to be like the meteorological fire, which will burn nothing, which natural Philosophers call leaping goats. For as that fire appeareth in the night over moist & fenny places & leadeth travelers in the night out of their way, if they marvel at it, and be afraid to behold it, upon the which fraud it is called in Duitche Droechliecht, deceitful light: even so the Ghost or fantastical appearance of Tradition leadeth them, which have it in admiration, out of the way from truth, and throweth them into errors And this is that worthy wisdom, which hitherto hath filled the minds of the blind jews with most foolish knowledges, and hath caused worthy men otherwise in the Church and a great multitude following them, to depart from the truth, and to go out of the way. So that it is a most sure way, to examine all traditions, by what title so ever they be commended, according to the rule of Scripture, that that, which hath not authority by the Scriptures, may be by the same facility contemned: whereby it is proved, 
Hieronymus  as Hierome his saying well warneth us.  

Chrysost. in Matt. cap. 23.  For the counsel of chrysostom is wise, which saith. Therefore the Lord knowing that there would come such a confusion in the last days, doth command that the Christians which are in Christianity willing to receive the strength of the true faith should run to nothing, but to the Scriptures, otherwise if they shall regard any thing else, they shall be offended and perish. Again Jerome sayeth: The sword of GOD striketh other things, 
Hieronymus in 1. Cap. Aggaei.  which men find and devise of their own accord without the authority and testimonies of the Scriptures, as though they came by the tradition of the Apostles. Therefore at all times, and in every doubtful matter, we must fly to the Scripture, which executeth the office of the chief judge in every controversy of Divinity, to whose sentence all traditions, all Churches, all Counsels, all devices of men aught to stand, and from the which it is not lawful to appeal to any other, nor to departed from the word of God, and to give ourselves greedily to the traditions of men. For he which heareth the scripture, heareth the holy Ghost the author of the Scriptures, and reverenceth him: and contrarily, he, which despiseth the judgement seat of the Scriptures, and the judgements given in the Scriptures, & will not quiet himself therewith, despiseth the spirit of God, and useth himself more reproachfully against him, than can be uttered. And he, which will not suffer himself to be led as it were by the hand, by the guiding of the Scripture, forth of the thorns and briars of doubts, errors, superstitions, corruptions, abuses, is very well worthy to wander out of the way, he knoweth not whether, & to stray perpetually.   

The Conclusion.  

A brief rehearsal of all those things, which have been handled and disputed of, touching the holy Scripture, and the Church.  I have proved by a very large and contentious disputation, that the holy Scripture is God his word, wherein is enclosed a full and a perfect sum of heavenly wisdom. Neither is there any thing necessary to salvation, which is not set forth in the Scriptures. For if there had been any thing needful to be known, God would not had omitted it, since his will was to teach us thereby, not to the halves, but fully whatsoever his pleasure was, that we should know, and which he knew to be profitable for us. This is the only foundation and pillar of the lively faith: this is the sure bulwark against the deceits of errors. Forth of this aught Heresies to be confuted: forth of this aught doctrines chief to be discerned: forth of this aught definitions of faith, and assertions to be taken. The Scripture is of most clear and peerless authority, so that all godly and faithful understanding aught to serve it. And it is the Catholic consent of the Fathers, yea, and of all the Church, that the Canonical Scripture aught to be preferred before all Churches, all Counsels, although they be general, all Traditions, Decrees, devices, writings of all men, although they excel in learning and holiness. The Church doth so reverence and adore the fullness, perfectness, and soundness of the Scripture, that she doth accurse as wicked and false witnesses of God, as detestable authors of offences, Heresies, and dissensions, as proud, vain, and fallen from the faith, so many as do preach beyond the scripture. Yea, and she suspecteth every revelation, every prophecy, every Tradition: to be brief, every rule of faith which is not grounded in the Law, and the Prophets, and the Gospel. And the high perfection of the chief authority of the Scripture doth not depend of the Church, or of any testimony of man, but chief of the witness of the holy Ghost. For the allowing of this doctrine went before the Church, which was called, sprung and increased by the word, and which is stayed up by the doctrine of the Prophets and Apostles, as by a ground work or prop.  
Although we do not deny, that the authority of the Church is then of some weight, when as it consenteth and agreeth with the authority of the Scripture, both for this purpose, that the scriptures may be believed, and also for this, that the Scriptures may be well understanded. But the Church doth not make new articles of the faith, or a new interpretation, but is a witness and a restorer of the true and incorrupt meaning, delivered in the Scriptures, and by the voice of the Apostles, and carrieth before her the light of the word, to put away the darkness brought into the Scriptures by Heretics. And this is the care of the Church always, to confirm by Scripture whatsoever she appoint. For she doth reverently acknowledge, that her authority doth stay itself by the word, and doth depend of the word. For the Scripture is a plain, sure, and infallible note of the Church. For in the Scripture, and no where else, in so great variety of sects and repugnancy of opinions, is the Church to be sought, known, and proved, and by it to be esteemed. Where the Scripture is heard, there is the Church, there do the sheep know the voice of the shepherd. And if the doctrine of truth be buried, the Church vanisheth forthwith from men's eyes.  
Neither doth the Church reign over our faith, neither doth she require to be believed, but so far forth as she speaketh the words of God. For when as she doth confess, that she receiveth her authority and credit from the Scripture only, she submitteth herself obediently to the holy Scriptures. Therefore whatsoever she affirmeth, or denieth, whatsoever she appointeth or commandeth, or disappointeth or forbiddeth, she would have it known and believed, that she bringeth forth therein, not her own, or any other man's, or creatures, but the words and sense of God, but of Christ. Therefore the Church doth not err, for she followeth her own judgement in nothing, but every where and in all things obeyeth God's word, wherein there is no darkness, no errors. And if she do otherwise, this saying of Scripture is true: 
Rom. 3.4. 1. Tim. 3.15.  Let every man be a liar, and God only true. In deed the Church is the pillar and ground of truth: because she is keeper of sound doctrine: and publisheth it to them, which come after, lest it should fail in the world. And that is the holy and divine Scripture, which the consent of the Church doth allow and approve: but this consent and this approbation is not the devise of man, but a necessary confession, and a testification expressed by the force of the truth, which doth not bring to pass, that the authority of the Church is greater or of like credit with the authority of the Scripture.  
But the Church of the wicked, 
The malignant Church.  which not only heareth not God his word, but most cruelly persecuteth and killeth them which believe the Gospel, & besides this is grounded wholly upon men's traditions, declareth manifestly that she is of him, of whom it is written: 
john. 8.44.  You are of your father the Devil, and the lusts of your father will ye do: he was a murderer from the beginning, & abode not in the truth: because there is no truth in him. For she is known what she is, by the fruits of her Herodlike cruelty, vanity, bewitchings, and corruptions. But the spouse of Christ, heareth the voice of her bridegroom, and submitteth herself to him, as it is meet. Her chastity is not to be withdrawn from the singleness of Christ, as Paul witnesseth. 
2. Cor. 11.3.  Therefore she erreth not, which followeth God his truth for a rule, from the which, if she departed, she is no longer a spouse, but becometh an harlot. Therefore he which judgeth, that the definitions of the revolting church aught to be heard without choice & any exception, compelleth the faithful, Christ being denied, and God's truth forsaken, often times to stick fast to iniquity, so that the judgement of such a Church can in no respect be a most exact rule of faith. 
2. Tim. 3.15.16.17.  But the holy Ghost sayeth plainly of the Scripture, that the man, which bestoweth his diligent travail in the holy Scriptures, becometh learned to salvation, which is prepared after this life: then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, perfect, lastly furnished, instructed, and as Ambrose yieldeth it, 
Ambrose.  thoroughly appointed and provided to every good work.  
Thou hast here, gentle reader, a treatise of the authority of the Scripture, and of the Church, penned by me very grossly and almost rudely, which God grant it may recompense the largeness thereof with due commodity and profit. I could excuse the infancy, and the disordered inditing thereof, but that I fear to enlarge it by excusing the same. Therefore I beseech the learned ears to pardon my barren want of eloquence, & the rudeness of my style. For I have not written these things for the learned, but being myself rude & simple, for the rude & simple. The Lord jesus break in pieces, the most hurtful cord of contention, with the spirit of truth and of true concord, and pluck up by the root, and put away from all us which profess his name, the offence of dissensions among us, that we may all speak one thing, and be joined together with one mind and judgement in him, to whom be praise, honour, and glory, for evermore. Amen.   
FINIS.   

Certain additions by the Translator.  

August. de unitate Eccles. cap. 16.  AVgustine in his Book Of the unity of the Church the 16. Chapter urging the Donatists, saith: Let them show none otherwise but by the Canonical books of the Scriptures, whether they have the Church. For neither do we say, that we aught hereupon to be believed, because we are in the Church of Christ: because Melenitanus, Optatus, or Ambrose of Milan, or other innumerable bishops of our fellowship, commended that Church, which we have. Or because it is preached by the counsels of our fellows in office. Or because so great miracles either of hearings or of healings are wrought thorough out all the world in holy places, which our fellowship doth frequent. Or that men aught to depart from Donatus his side, because such an one saw a dream, and such an one being ravished in the spirit heard a voice. Whatsoever of this sort are done in the catholic Church, are therefore approved, because they are done in the Catholic Church, the Catholic Church, is not therefore made known, because these things are done in her.  
The Lord jesus himself when he rose from the dead, 
* john. 20.27.  and offered his body to be beholden with his disciples eyes, and to be touched with their hands yet lest they should think, that they were any whit deceived or deluded, judged that they aught rather to be confirmed with the testimonies of the law and Prophets, & Psalms, 
* Luke. 24.26.  showing that those things were fulfilled concerning him, which had been foretold so long before. So did he commend his Church also, saying, that repentance and remission of sins should be preached in his name, etc. He hath witnessed, that this is written in the law, and the Prophets, and the Psalms, this do we hold being commended by his mouth. These be the documents of our cause, these be the foundations, these be the confirmations.  
We read in the 
Acts. 17.11.  Acts of the Apostles spoken of certain which believed, that they searched the Scriptures daily, whether those things were so. What Scriptures, I pray you, but the Canonical Scriptures of the law and the prophets? Hereunto are added the Gospels, the Epistles of the Apostles, the Acts of the Apostles, and the Revelation of john. Search all these, and pick out some manifest Proof whereby you may show, that either the Church remained only in Africa, or that she should come forth of Africa. But bring forth somewhat which needeth not an interpreter, nor whereby you may be convicted, that it was spoken of an other matter, & that you go about to wrest it to your own sense. 
Hieronymus ad Mimerium et Alexandrum.   
Hierome to Mimerius and Alexander saith: Neither according to the scholars of Pythagoras, is the prejudicial opinion of the teacher to be weighed but the reason of the doctrine. But if any of a contrary faction murmur, saying, Why should I read their exclamations, unto whose opinions I do not assent: Let him know, that I do willingly hear this saying of the Apostle: Examine all things: 
1. Thes. 5.21.  hold fast that, which is good▪ and the words of our Saviour saying: try ye the coin so well, that if there be any sergeant money, and have not Caesar his image, neither be signed with the common coin, it may be reproved. And that that money, which doth represent the face of Christ in the clear light, may be laid up in the purse of our heart.  
And a little after he saith: My purpose is, to read the ancient Writers, to try all things, to hold those things which are good, and not to depart from the faith of the church.   

 

  

  

   

¶ Imprinted at London, at the three Cranes in the vine- tree, by Thomas Dawson, for William Pounsonby. 1579.