The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

OF THE FOVRTH QVESTION.

* 1.1WHEREAS it appeareth vnto vs that it is the woorde of God, which the Prophets and Apo∣stles haue left in writing: there is no man which doth not see, that the Scripture must bee the rule and squire, by which all thinges which are taught and done in the church, must be tri∣ed. Now all thinges, of which there vseth to arise questions in the Christian Church, doe appertaine either vnto doctrine, or vnto discipline and ce∣remonies. That the word of God ought to be the rule vnto both sorts, it is out of doubt. But in this place wee speake of the doctrine of the church, which consisteth in the sen∣tences and decrees, which wee are bound by the comman∣dement of God to beleeue or obey: and therefore they can not bee chaunged, by the autoritie of any creature: & they

are become obnoxious vnto the wrath of God, whosoeuer submit not themselues in faith and obedience vnto them. To these decrees and preceptes the Papists adde many sen∣tences, which not onely are no where deliuered in the Scri∣pture, but are repugnant vnto it; and they contend, that the Church or the Bishops haue autoritie of decreeing: yea contrarie and besides the Scripture, what the Church must beleeue or doe: and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey. Contrariwise wee beleeue and confesse, that no doctrine is to bee proposed vnto the Church, not onely if it bee repugnant vnto the ho∣lie Scripture, but if it bee not conteined in it.

And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered,* 1.2 or doth not conse∣quently follow out of the woordes of the Scripture rightly vnderstood, that wee hold may bee without any hurt or conscience beleeued, or not beleeued, chaunged, abrogated, and omitted.* 1.3 For wee must euer hold a necessa∣rie difference betweene the bookes of the Prophets and A∣postles, and the writinges and doctrine of others in the Church: first, that the Scripture onely neither hath, nor can haue anie error in anie matter; other teachers both maie erre, and oftentimes also doe er, when they depart from the written woord of God. Againe, that the Scrip∣tures are beleeued on their own word, because we know that God speaketh with vs in them: others haue credit, not be∣cause themselues say so, but because the scripture witnesseth so, neither a whit more than they can proue by the Scrip∣ture. Wherefore we doe not reiect others doctrine and la∣bors in the Church: but onely setting them in their owne place, we submit them vnto the rule of Gods word. This do∣ctrine first is deliuered of God himselfe, and that not in one place onely of the Scripture: as Deut. 4. You shal not ad vnto the word which I speak vnto you, neither shal you take away frō it. And in the last Chapter of the Apocalyps: I protest vnto eue∣rie man, that heareth the words of the Prophesie of this book, if any man shal ad vnto these things, God shal adde vnto him the plagues that are written in this book. And if anie man shal diminish of the words &c. Neither onely by these wordes is forbidden, that

no false things & openly repugnant to the written woord be added to the doctrine of the church, but also that no vncer∣taine things, or things not appertaining vnto it be mingled therewith. For it is not in the power of any creature to pro∣nounce what we are to thinke of God and his wil: but this is onely to bee learned out of that which is disclosed in his woord. And therefore the men of Beraea are commended, Act. 17. Who searched the Scriptures daily whether those thinges were so.

* 1.4Secondly, faith, which is spoken of in the Church, is a part of diuine worship, that is, the sure assent, by which wee embrace euery word of God deliuered vnto vs, because it is impossible for vs to be deceiued by it if we vnderstand it a∣right. Further also, that it may breed in vs a true woorship∣ping of God and comfort of our soules, it must stand sure and immoueable against temptations. But there is no cer∣tain doctrine cōcerning God & religion besides that which is knowen to be reuealed in his woord. We may not there∣fore giue the honor which is due vnto God, vnto men: nei∣ther may wee go from certain thinges vnto vncertaine, but cleaue onely to the woord of God in the doctrine concer∣ning religion: and therefore humane decrees must not bee accounted amongst those preceptes which wee are to em∣brace by faith. Faith commeth by hearing, hearing by the word of God. &c.

* 1.5Thirdly, for so much as the woorship of God is a woorke commaunded of God, perfourmed by faith, to this ende principallie, that God may bee honored: it is manifest that to beleeue and doe those thinges, which can not bee deni∣ed or omitted without offending of God, is the woorship of God: and contrariwise that God can not bee woorshipped, but by the prescript of his will, both the consciences of al men, and God himselfe in his holy woord doth testify: as Esai. 29. and Matt. 15. In vain do they woorship mee who teach the doctrines and commaundementes of men. It is as wicked ther∣fore to number those things which are not expressed in the woord of God, amongest those which are necessarie to bee beleeued and done in matters of religion: as it is vnlawful for any creature to thrust vpon God that woorship, which himselfe neuer required.

Fourthlie,* 1.6 there cannot be anie thing added of men vn∣to his doctrine without great iniurie and contumelie done vnto the holy Scripture. For if other thinges besides these which are written, are necessarie to the perfection of true Religion; then doth not the Scripture shew the perfect ma∣ner of worshipping God, & of attaining to Saluation, which fighteth with the plaine words of Scripture, which affirme that God hath opened vnto vs in his word as much as hee would haue vs know in this life, concerning his wil towards vs, as Christ saith Iohn. 15. Al thinges which I haue hard of my father I haue made knowen vnto you. And Paul Act. 20. I haue kept nothing back, but haue shewed you al the counsaile of God. And 2. Tim. 3. Knowing that thou hast knowē the holie Scriptures from a Childe which are able to make thee wise vnto Saluation through the faith which is in Christ Iesus. For the whole Scripture is giuen by inspiration of God, and is profitable to teach, to improue, to correct & to instruct in righteousnes.

Fiftly,* 1.7 we are to consider the degrees of them who teach in the Church. For therefore is the authoritie of the Pro∣phets and Apostles far higher, then of other Ministers of the Church: because God called thē immediatly, to declare his will vnto other men, and adorned them with Testimo∣nies of miracles and other thinges, by which hee witnessed that he did so lighten and guide their minds with his spirit, that he suffered them to erre in no one point of doctrine: o∣ther ministers are called by men, and may erre, and doe erre, when they depart from the doctrine of the Prophets and Apostles. Wherefore the Apostle Paul, Ephe. 2. saieth: That the Church is builded vpon the foundation of the Prophets and Apostles. And 1. Cor. 3. That hee had laied the foundation, and other then that could no man lay: others build vpon it gold, sil∣uer, precious stones, wood, hay, stubble. Now it is manifest that they, who may err, ought to be tied vnto their doctrine, who are warranted by the testimonies of God that they can not erre. Wherefore all other teachers in the Church must not bring any new point of doctrine, but onely propound and expound those thinges vnto the Church, which are deliue∣red by the Prophets and Apostles.

For these causes therefore doth the whole auncient Church with great consent submit it selfe vnto the rule of

the sacred Scriptures: whose autoritie yet ought of right to bee somewhat greater than these men, who both in woords and deedes fight against this opinion. Basil in his Sermon of the confession of saith, saieth: that it is a falling from the faith, and a fault of pride, either not to admit those thinges which are writtē in the holie Scriptures, or to add any thing to them. And August. in his third Epistle: For neither ought wee to account of euery ones discourses, though they bee catholick and woorthy men, as of the canonical scriptures, that it may not bee lawfull for vs, without impairing the reuerence, which wee owe to those men, to dislike and refuse any thing in their writinges, if peraduenture we shal find that they haue thought otherwise thē the Scripture hath, as it is by Gods assistāce vnderstood either of others, or of our selues. And Epist. 112. If ought be confirmed by the plain autoritie of the diuine Scriptures, of those, which are called in the Church canoni∣cal, wee must without any doubting beleeue it: as for other testimo∣nies, by which any thing is mooued to bee beleeued, thou maist chuse whether thou wilt beleeue thē or no. But against these testi∣monies of the Scriptures & the auncient church the aduer∣saries of the truth contend, that besides the doctrine, which is comprised in the holy Bible, other decrees also, made by the autoritie of the Church, are no lesse vnchangeable, and necessarie to saluation, then the oracles Propheticall and Apostolick.* 1.8 And that they may not without some shew and pretence take vpon them this autority of decreeing what [Obiection. 1] they list, besides and contrary vnto the Scripture: they al∣leage places of Scripture,* 1.9 in which some writinges of the Prophets and Apostles are mentioned: which are not come to our handes: as Num. 21. is named the Book of the warres of the Lord. Ios. 10. The Booke of the iust. And often in the books of Kings, The Booke of the Chronicles of the Kings of Iuda. In the Epistle catholicke of Iude, are alleaged, the prophecie of E∣noch, and the storie of the bodie of Moses: And lastly the Apo∣stle Paul, 1. Cor. 5. and Eph. 3. maketh mention of his Epistles, which now the Church hath not. Hence therefore these men will conclude, that the doctrine of the sacred Scripture is maimed, and that therefore the defect hereof must be Sup∣plied by the Church. But first of all concerning the holie Scripture we are to know, that so much thereof hath beene preserued of God for vs, as was necessarie and profitable

for the doctrine and comfort of the Church: euen as Iohn witnesseth: that Iesus did many thinges before his disciples,* 1.10 which are not written in the storie of the Gospel. And that these thinges, which are extant, were written, that wee might beleeue that Iesus is the Christ the Sonne of God, and that beleeuing wee might haue life euerlasting in his name. Furthermore,* 1.11 concerning do∣ctrine and precepts, albeit some thinges written by the A∣postles be not extant, whatsoeuer yet of necessarie doctrine was in them, it is certaine that it is contained in those, which we haue: both because that Paul in both places doth repeate that which hee hath written in those Epistles: and also because it hath bin before shewed that God hath deli∣uered the whole doctrine of our saluation, in the Scripture, which is extant, and wil preserue it vnto the ende of the world.

They bring other places also, by which they indeuour to [Obiection. 2] gather,* 1.12 that Christ & his Apostles did deliuer some things vnto the Churches by mouth, which are not comprised in the writings of the Apostles. As Mat. 28. where Christ sen∣deth his Apostles to preach: Iohn. 16. I haue yet many things to say vnto you, but you cannot beare them now. Act. 16. Paul and Timothy deliuered vnto the Churches the decrees to keepe, ordained by the Apostles, and elders, which were at Ierusalem. 1. Cor. 11. I wil order other things when I come. 2. Thes. 2. Keepe the instructions, which you haue beene taught either by word, or by our Epistle. And cap. 3. Withdrawe your selues from euerie brother which walketh not after the instruction, which he receaued of vs. And in the 2. and 3. Epistles of Iohn. I haue many things to write vnto you: but I would not by paper and incke, but I trust to come vnto you and speake mouth to mouth.* 1.13 And Paul chargeth Timothie to keep that which was committed vnto him, and to commit those things, which he had heard of him, to men fit to teach. Lastly they saie, That be∣fore the bookes either of the olde or new Testament were written, the doctrine was deliuered vnto the Church by mouth. But neither the Prophets, nor Christ, nor the Apostles haue deliuered any other precepts by mouth, then those which are written: And if they ordained any ceremonial thinges in the Chur∣ches, which they committed not to writing, neither were they contrarie to these which are written, neither ouer∣many, or vnprofitable, neither put on them with an opini∣on

of necessitie. For neither was there any other Gospel, from the beginning, neither did Christ command anie o∣ther to be preached, then that which we haue written. Nei∣ther were those things any other which the Apostles then could not beare through infirmitie, then the selfesame which the Lord had taught them before, which the spirite should cal into their minds and expound vnto them, which themselues afterwards did deliuer in writing to the church: neither were they otherwise then sutable to those thinges, which they had before receaued of the Lord, neither olde wiues to is, such as a great part of the Popish traditions are: but the most authenticke doctrine of the Gospel, either vn∣knowen, or repugnant vnto the reason and wit of man. But what Paul in the Acts is said to haue deliuered vnto the churches is there expressed, euen the decree of the counsel of Ierusalem, concerning blood, strangled, and thinges offered to idols. Vnto the Corinthians hee promiseth that he will take order for matters of ceremonies euen such as appertained to the ministring of the Lords Supper. Now by the instructions which he speaketh of to the Thes∣salonians, he vnderstandeth, not anie Lawes concerning ceremonies, but the whole doctrine of the Gospel, which he had taught euen the selfe same both by word and writing: which hee had committed to Timothie: and by the declaring of which mouth to mouth, Iohn pro∣miseth to bring true ioie vnto his auditours. But bee it that Paul spake neuer so much of keeping traditions, or ordinances which were not written, as 1. Cor. 11. when hee saith, Now brethren, I command you, that you keepe the ordinances, as I deliuered them vnto you: yet should not the aduersaries therefore obtaine, that their traditions either are to be kept, or are Apostolicke, wher∣as most of them are singularly repugnant to the Apostles doctrine; neither yet that there were more ordinances then in the Church, then are written, since that the Apostles did ordaine no rites, by which the consciences of men should be bound.

[Obiection. 3] They alleadge farther the practise and examples of the A∣postles,* 1.14 as if they did make anie ordinances or Lawes either besides or against the Scripture: as when Paul ordaineih manie things of choosing Bishops and Deacons, of widowes, of weo∣men to be couered and to containe themselues in silence, of not de∣uorcing the husband, if he bee an infidel, of controuersies betweene

Christians.* 1.15 But these men remember not that their authority is not equal vnto the Apostles authoritie: neither consider they that there is nothing in all these thinges appointed of Paul, which is not agreeable to the rest of the word of God contained in writing, and that manie of those things which they alleadge is comprehended in the commandements of the Decalog. More trifling is it,* 1.16 that they saie the forme of Baptisme appointed by Christ was changed by the Apostles, because it is reade in the Acts. 2.8. and 19, that they Baptised in the name of Iesus Christ. For in those places not the forme of Baptism, but the vse is declared, that is, that men were baptised, for to testifie that they did belong to Christ. Neither yet by the example of the Apostles, who interdicted the Churches thinges offered to idols, blood, and that which was strangled, is it lawful for Councels and Bishops to make decrees and Lawes to tie mens consciences. For first, here againe there must needs be reteined a difference betweene the Apostles by whom God opened his wil vnto men (whereupon they also saie, It seemed good to the holie Ghost and to vs) and other ministers of the Church, who are tied vnto the Apostles doctrine. Further, as cōcerning this decree of the Apostles, they decreed nothing else, then what the rule of charitie commaundeth, which at all times would haue; that in things indifferent men should deale without offence.

Now if they vrge, that these ordinances are called necessary: againe it doth not thereupon follow, that the traditions of Bishops are necessarie, especially such as are the Bishops of Rome. Then, that necessity, whereof the Apostles speak, was neither to last continually, neither did it binde con∣sciences for feare of the wrath of God, if these things were not obserued: but it dured but for a time, for their infirmity who were conuerted, from Iudaisme to Christ, or were to be conuerted, as Paul doth at large teach, 1. Cor. 10.

To these they ad the examples of the Church, whom they say [Obiection. 4] euen from the Apostles to these verie times to haue beleeued and obserued some thinges, not onelie not deliuered in the Scripture,* 1.17 [ 1] but contrarie to the Scripture. They bring forth the selfesame de∣cree of Ierusalem, concerning things offered to idols, and blood: which being made of the Apostles, and expresly set downe in the Scripture, was yet abolished by the Church. But it hath bin al∣ready

ready said, that that constitution was made, not that it should last for euer, but for a time, for a certaine cause, euē for the infirmitie of the Church, which was gathered from among the Iewes: and after that cause ceased, that ordi∣nance taketh place no longer. Neither yet did it at that time fetter mens consciences, as if the worshipping or of∣fending of God did lie in it: wherefore the abrogating of it is not contrarie, but doth verie well agree with it. To these [ 2] also they recken the obseruing of the Lords Daie. We trulie as we doe beleeue this to be an Apostolick tradition, & perceaue it to be profitable, and a farre other maner of one, then for the most part they are, which they would faine thrust vpon vs vnder the Apostles name: so we doe not put anie worship of God to consist in this thing, but know it to be left arbitra∣rie vnto the Church. Euen as Coloss. 2. it is said, Let no man [ 3] condemne you in respect of a holie daie. But they affirme also that some things not written are beleeued, which yet to call in que∣stion, we our selues confesse to be vnlawful: as, That infantes are to be baptised: That Christ descended into Hel: That the Sonne of God is cōsubstantial vnto the eternal father. But they are too impu∣dent, if they take vnto themselues a licence of hatching newe opinions, because the Church, for to expound the meaning of the Scripture, vseth some where wordes, which are not extāt in the Scripture. But impious are they & blas∣phemous, if they saie the doctrine it self, which the Church professeth in these wordes, is not extant in the Scriptures.

* 1.18They say also, that the holy Ghost is promised the Church, that it may teach those things, which ar not deliuered in the Scriptures: as Iohn. 14. But the cōforter, which is the holy Ghost, whō the father shal send in my name, he shal teach you al things. And cap. 16. whē the spirit of truth shal come, he shal lead you into al truth. But here they maliciously omit that which is added; And shal bring all [ 1] things to your remembrance, which I haue told you. Again, He shal beare witnes of me. Again, He wil reproue the world of sin, of righ∣teousnes & of iudgement. Again, He shal glorify me, for he shal re∣ceiue [ 2] of mine, & shall shew it vnto you. For out of these it is ma∣nifest that the holy Ghost should speake nothing, but that which was writtē in the Gospel, & Christ himself had before time taught his disciples: so far is it that he should bring any thing contrary to thē. For neither can he dissent frō Christ,

nor frō himself. So also, when they alleadge that of Ier. 31. I will put my Lawe in their inward partes, and in their harts will I write it. And 2. Cor. 3. Ye are the Epistle of Christ written not with incke, but with the spirit of the liuing God: not in tables of stone, but in fleshie tables of the hart: they doe not marke, that the spirite cannot speake in mens hearts contrarie vnto these things, which he reuealed in the Scripture: neither would God write anie other Law, in mens harts, but that which is alreadie reuealed and written; and that therefore the Apo∣stle Paul opposeth not the matter written, but the manner of writing in tables and hearts, one against another: for be∣cause that the same was written in both, but there with ink, and here with the spirit of God. It hath lesse colour, which [ 3] they goe about to builde out of that place to the Philip∣pians, cap. 3. If you be otherwise minded, God shall reueile euen the same vnto you: If therefore, saie they, the Church think anie thing different from the written woorde, that proceedeth from the holie Ghost. For the Apostle comforteth and cō∣firmeth the godly, that albeit they did not vnderstād some∣what of that which there hee had written, or were of ano∣ther iudgement in it: yet that hereafter they should bee taught it of God, and should know those things to bee true, which he had written. Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written: the rule & maistership of the spirit in the Church is not taken awaie, but the same spirit is matched with him selfe, that is with the rule of Scripture, least those thinges should be thrust vpon vs vnder his name, which are not his.

Further they make their boast that the Church cannot erre:* 1.19 and that therefore the decrees of the Church are of e∣quall autoritie with the holie Scripture: because the Church is ruled by the same spirite, by which the Scripture is inspi∣red: euen as it is promised, Matth. 18. If two of you shall agree in earth vpon any thing, whatsoeuer they shal desire, it shal be gi∣uen them of my Father which is in heauen. For where two or three are gathered in my name, there am I in the middest of them. And cap. 28. I am with you alway vnto the end of the world. So, 1. Ioh. 2 Yee haue anointment from him that is holy, and yee know all thinges: Likewise, The anointing which yee receaued of him, dwelleth in you: and yee neede not that any man teach you: But as

the same annointing teacheth you of all thinges, and it is true, and is not lying, and as it taught you, yee shall abide in him. But first of all wee know that it is the true Church onely,* 1.20 which er∣reth not, and is ruled by the holy spirite, which is gathered in the name of Christ, that is, which heareth and followeth the voice of the Sonne of God: And therefore these things doe nothing appertain to a wicked multitude, which open∣lie maintaineth doctrine contrary to the Gospel, though it neuer so much vaunt of the Churches name, yea and bea∣reth sway and rule in the Church: according to that which is said, To him that hath shal bee giuen: But from him that hath not, euen that which hee seemeth to haue, shall bee taken away. So did the Pharisees, and Sadduces amongst the Israelits er, not know∣ing the scriptures: neither were they the true Church, though they seased vpon the name and place of it.* 1.21 Secondly: the true Church indeede erreth not vniuersallie. For al∣waies the light of the truth, especially concerning the foun∣dation of doctrine, is preserued in some mens minds: wher∣upon the Church is called the pillar and ground of truth. But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie: yet so, that they hold the foundation, neither doe they defend their erroni∣ous opinions contrarie to their conscience, and at length they forsake them, euen as it is said: If anie man builde vpon this foundation gold,* 1.22 siluer, &c. And Philip. 3. If ye bee otherwise minded, God shal reueile euen the same vnto you. Last of al, there is giuen vnto euery man grace according vnto the measure of the gift of Christ. And the spirit distributeth to euerie man seuerallie as he wil. The Apostles before they had receiued the holie Ghost at Whitsontide, were the liuely members of the Church: yet erred they concerning the kingdom & office of the Messias.

There were of the Chiliasts opinion great men in the Church, as Pasias, Irenaeus, Apollinarius, Tertullian, Victo∣rinus, Lactantius, Methodius, Martyr. And therefore, al∣though the Church er not vniuersallie: yet oftentimes some of her members erre, when as they swarue from the woord: which God suffereth not seldome to happen vnto them, for to keepe vs, beeing warned of our weakenes and blindnes, in modestie, and his true feare, and in daily inuocating of him; and withal to teach vs, that the truth of doctrine is not to

be measured by the title of the church, but by the woord de∣liuered of him by the handes of the Prophets and Apostles: as it is said: Thy woord, O Lord, is a lanterne vnto my feet,* 1.23 and a light vnto my pathes. Likewise 1 Tim. 6. Keepe that which is com∣mitted vnto thee, and auoid profane and vaine bablinges.

This ground beeing once laied,* 1.24 that so far foorth the Church erreth not, as it doth not swarue from the written woord of God, it is easy to answere to that which they make shew of to the contrarie; that the Church is ruled by Bi∣shops, and therefore must obey them: as it is saied, Act. cap. 20. Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers, to gouerne the Church of God. And Mat. 18. If hee refuse to heare the Church, let him bee vnto thee as an hea∣then man, and a Publicane. Luc. 10. Hee that heareth you, hea∣reth mee: and hee that despiseth you, despiseth mee. And to the Hebrewes 13. Obey those who beare rule ouer you. For both they must rule, and the Church must obey them, according vnto the prescript of Gods woord: as it is said, If any man preach any other doctrine, let him bee accursed.* 1.25 Whatsoeuer ther∣fore the ministers propound out of the woord of God vnto the Church, wee must of necessity obey it; that which the Lord teacheth Matt. 23.2. when hee saieth, The Scribes & the Pharisees sit in Moyses chaire. All therefore whatsoeuer they bid you obserue, that obserue and doe. For they sit in Moses chaire, who teach Moses doctrine in the Church. If also they ordaine any thinges indifferen•• and of a middle sort, which are profitable, these also are to be obserued for main∣taining of order, and auoiding of offence. But if they require vs to beleeue or obserue thinges repugnant to the woord of God, or thinges that are in their owne nature indifferent, with putting an opinion of necessitie in them, and of woor∣shipping of God, they sit no longer in Moses chaire, but in the chaire of scorners: and of them it is said,* 1.26 The sheepe heard them not. Likewise 1. Tim. 4. In the latter times some shall depart from the faith, and shal giue heed vnto the spirites of error. And that the decrees of the Bishops also are not to bee re∣ceaued among the precepts and decrees of the Church, is confirmed by the example of the ciuill magistrate, whose iust & good Lawes binde the cōsciences of the subiects.* 1.27 For the dissimilitude of the examples consisteth in that, that

God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ci∣uil magistrate,* 1.28 which are not repugnant vnto his Law: but hath giuen a liberty of conscience in traditions of the Church: so that he pronounceth himselfe to be angrie with him, who obeieth not ciuil magistrats, as long as they com∣mand nothing repugnant to his Lawes: but not with them, which without offence do contrarie to the constitutions of Bishops. For of the magistrate it is said, Rom. 13. We must o∣bey him for conscience sake. But of thinges indifferent in the Church, Coloss. 2. Let no man condemne you in meat or drink, or in respect of a holy daie.* 1.29 Likewise, Gal. 5. Stand fast in the liberty, wherewith Christ hath made vs free. Now if againe they reply, that the office of Bishops is aboue the ciuil power, and therefore hath greater force, then that, to bind men to obey: first, we graunt, that more obedience is due vnto the superior power then to the inferiour, as long as it commaundeth nothing con∣trarie to Gods woorde. As long therefore as the ministers propound the word of God vnto the Church, and for auoi∣ding of offence, commaund such thinges to be obserued as appertaine to decencie and order, they do not now offend against them, but against God, whosoeuer obey them not. But if they require their lawes concerning thinges indiffe∣rent to be obserued with putting an opinion of necessitie in them and of the worship of God, and do make them ne∣cessarie, when there is no danger of offence to ensue; Be∣cause this charge is contrarie to the word of God, no obe∣dience [ 2] is due vnto it. Further, we confesse that greater obedience is due vnto the superiour power in those things, in which it is su∣periour, that is, in which God would haue other powers to obey it. But the ministerial power is superiour vnto the ciuil in those things, which belong properly vnto the ministerie, that is, which are of God deliuered, commaunded, and committed vnto the ministers, that by them they may bee declared vnto the Church. But of matters indifferent, con∣cerning which nothing is either commanded or forbidden of God, the ciuil power is superiour, by reason of the autho∣ritie, which God in these matters hath giuen vnto the ciuil magistrate, and not to the ministers of the Church.

[Obiection. 8] But against this they returne againe: That wee also doe al∣leadge

the Testimonies of councels & fathers in confirming the do∣ctrine of the Church: which were but in vaine for vs to doe,* 1.30 if their sentences had not the force and authoritie of Ecclesiastical doctrine. But we neither bring nor receaue the Testimonies of the ancient Church with that mind, as if without the authority of the holie Scripture, they were sufficient for confirmation of anie point of doctrine. Neither yet is the regard had of them in vaine. For both they which are rightlie minded, af∣ter they are instructed by the voice of the Scriptures con∣cerning the truth, are yet more confirmed by the Church, as by a Testimonie of lower degree: and they which attri∣bute more authoritie vnto them then they should, or abuse their sayings against the trueth, are very wel refuted by the testimonie of them, whom they have made their iudges.

Also they say: That order & decencie in the Church is necessary [Obiection. 9] by the commandement of God, according as it is said,* 1.31 Let al thinges be done comelie and in order. For God is not the author of confusion. Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall, wherefore they conclude that by the violating of these, mens consciences are wounded, and God offended. But as God commaundeth some order to be appointed and kept in the Church,* 1.32 so hath he given a double libertie in it vnto his Church: first that it be arbitrarie for the Church to appoint as may bee most commodious for it, what order shal be in euerie place and at euery time obserued. Then, that also after any thing is certainelie ordained, may be kept or not kept without hurt of conscience both of the whole Church, and of euerie one of the godly, if there bee no danger of offence. For it is necessarie that euer a diffe∣rence be put betwixt the commaundements of God, by the obseruing whereof God is worshipped, and offended by the breaking of them; and those things, which God hath left to men to appoint, neither is worshipped or offended, as him∣selfe pronounceth, either by the altering or omitting of them, so long as there is no cause or danger of offence. And the same Apostle,* 1.33 who commandeth all things to be done comelie and in order, willeth vs to stand fast in the liberty wherewith Christ hath made vs free, and that we should bee condemned of no man in meate or drink, or in respect of an holy day.

Wherefore not they, who without contempt of diuine

things, or wantonnes, or danger of offence, doe something otherwise in there things then is appointed, but they rather offend against the commaundement of God, concerning keeping order, who either woulde haue no order in the Church, or trouble that which is wel appointed.

[Obiection. 10] * 1.34These men find fault also with the obscuritie of the holy Scriptures, which they proue both by exāples of hard places of Scripture, & also out of the second epistle of Peter cap. 3. where it is said: That there are some thinges hard to be vn∣derstood in the epistles of Paul. And therefore, since that thinges darckly spoken, without they bee expounded, can not suffice to per∣fect and wholesome doctrine, they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture.

But here aboue all thinges they iniurie the holie Ghost, ascribing darkenes & obscuritie vnto him, who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people, and the rudest. For those thinges which appertaine to the ground of doctrine, which is necessarie to be knowen of all, as are the articles of our beleefe, the tenne commaundementes: they are so plainly recited, so often repeated, so plentifully expoun∣ded in the Scriptures, that they are open and easie to any, but to him who will not learne: euen as the 119. Psalm tea∣cheth, Where the woorde of the Lord is called a Lanterne to our feete, and a light to our pathes. Againe, The enterance into thy woordes sheweth light, and giueth vnderstanding to the simple. And 2.* 1.35 Peter 1. The woorde of the Prophets is called a light shining in a darke place. To which yee doe well, saith hee, that yee take heede as vnto a light that shineth in a darke place, vntill the day dawne, and the day starre arise in your hartes. And Salomon in the first of the Prouerbes, affirmeth, that hee writeth to giue the simple sharpnesse of witte, and to the child knowledge and discretion: Again, that wisedome crieth with∣out, & uttereth her voice in the streetes. Paul also 1. Cor. 1. saith, that Christ sent him to preach the Gospell not with wisedome of woordes, least the crosse of Christ should be made of none effect. The ground therefore and summe of doctrine is not obscure, ex∣cept it bee vnto the reprobates, who contemne the truth, or stubburnlie reiect it: as the Apostle saith, 2. Cor. 4. If our Gospell bee hid, it is hid to them that are lost: in whom the God of

this world hath blinded their mindes, that is, of the infidels, that the light of the glorious Gospell of Christ should not shine vnto thē. And the prophet Esai. 65. and the Apostle, Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people. And Psalm. 36. The woordes of his mouth are iniquitie and deceite: he hath left off to vnderstand and to doe good. And Mat. 11. I giue thee thankes, o Father, Lord of Heauen and Earth, because thou hast hidde these thinges from the wise men, and men of vnderstanding, and hast opened them vnto babes.

Now if they replie againe:* 1.36 that diuine matters are hard and obscure to all men, as it is said, 1. Cor. 2. The naturall man per∣ceiueth not the thinges of the spirit of God: for they are foolishnesse vnto him: neither can he know thē because they are spiritually dis∣cerned: they should first haue called to mind, that this ig∣norance and hardnes riseth not of the obscuritie of the scri∣pture, but of the blindnes of mans mind: and furthermore, that this obscuritie, since in verie deed it is not in the Scri∣pture, but seemeth to bee the fault of our nature, doth not alwaies remaine in those who are regenerate, but is remo∣ued from them by the illumination of the holie Spirite, ac∣cording to those sayinges, Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God, but to others in parables, that when they see, they should not see: & when they heare, they should not vnderstand. And 2. Cor. 3. Vntil this day when Moses is read, the vaile is laid ouer their hartes. Neuerthelesse when their hart shall be turned vnto the Lord, the vaile shalbe taken away.* 1.37 From this verie place may we easily refute that which they obiect: That wee our selues, in that that we say the Scripture hath not bin vnderstood for these many ages in the Popish Church, do confesse the obscuritie of it. For the ignorance, which hath bin from the beginning of the world, and shall bee to the end, in the ad∣uersaries of the truth, is not to bee imputed to the obscuri∣tie of the Scriptures, but to their owne peruersnesse, who haue not a desire to know and embrace the truth. As the A∣postle saith, 2 Thes. 2. Because they receiued not the loue of the truth, that they might bee saued, therefore God shall send them strong delusions, that they should beleeue lies.

Whereas therefore it appeareth that the ground and summe of doctrine is not obscure:* 1.38 yet wee confesse that there are some places of Scripture, which haue losse light

& more difficulty, then others. But first, they are such, that although they were not vnderstood, yet the ground may both stand and be vnderstood. Furthermore the interpre∣tation of these places dependeth not of the autority of mē, but the exposition of thē is to be sought, by the conference of other places of Scripture, which are more cleare: or if we can not finde it: yet least wee should affirme any vncertaine thing concerning diuine matters, our conscience not satis∣fying vs in it: wee must suspend our iudgement, vntill God shal open vnto vs some certaine meaning: and in the mean season, wee are to hold those with thankfull mindes, in which God hath left no place of doubting for vs.* 1.39 But when wee answere thus vnto our aduersaries, they rise againe vp∣on vs out of those thinges which wee grant them. For be∣cause we confesse that some places of Scripture are harder to be vn∣derstood then others: and that by occasion of the dulnes and slow∣nes of mans minde in learning diuine matters, neither those things which are most cleare, are vnderstood of the people, as the Eunuch of Queene Candaces doth complain: How can I, saith he, except I had a guide? And that the ministerie it selfe was therefore ordai∣ned of God in the Church, for that it seemed good vnto the holy ghost to ad for our instruction an exposition of the Scripture, which is done by the voice of the Church.

To be short, because our selues in writing and teaching doe ex∣pound the Scriptures, and do exhort al men to the reading and hea∣ring the exposition thereof: Out of these they conclude, that besides the reading of the Scripture, the interpretation of the Church is necessarie: and that therefore what the Church doth pronounce of the meaning of the Scripture, that is without controuersie to be re∣ceaued. But we first confesse that the interpretation of the scrip∣ture is necessarie in the Church, not for that without this to come vnto the knowledge of heauenly doctrine is simplie impossible, whereas both God is able, when it pleaseth him, to instruct his euen without the Scripture it selfe, much more then without the exposition of his ministers: and the godly learne many thinges out of the Scriptures without interpreters: and of the contrary side except the eies of our mindes be opened by the grace of the holie spirit, heauenly doctrine seemeth alwaies alike obscure vnto vs, whether it be expoūded by the word of the Scripture, or of the church:

but for that it pleased God to appoint this ordinarie way of instructing vs, and himselfe hath commanded the mainte∣nance and vse of his ministery in the Church, that it should be an instrument which the holy Ghost might most freelie vse for our saluation. Againe,* 1.40 although interpretation of scrip∣ture be necessarie, yet this is so far from graunting anie li∣cence vnto the ministers to bring new ordinances into the Church, that nothing doth more tie them to this doctrine alone, which is comprehended in the Scriptures, then this verie function of expounding the Scriptures. For to inter∣pret another mans woordes, is not to faine at our pleasure a meaning either diuers from them or repugnant vnto them: but to render the same meaning and Sentence either in more words, or in more plaine words, or, at least, in such, as may be more fit for their capacitie, whom wee teach: and withal, when there is need, to shew, that this is the mind of the autor, which we affirme to be.* 1.41 Now such an interpreta∣tion of Scripture is made by these meanes: that first the phrase be considered, and the proper sense of the woordes found out: then, that the order and coherence of the mem∣bers or parts of the doctrine, which is conteined in the text of Scripture, be declared: Thirdly, that the doctrine be ap∣plied to the vse of the Church, which it hath in confirming true opinions, or refuting errors, in knowing of God and our selues, in exhorting, in comforting, and in directing of our life: as Paul commaundeth, 2. Tim. 2. Studie to diuide the word of truth aright. And to. Titus, cap. 1. A Bishop must holde fast the faithful word according to doctrine, that he also may be a∣ble to exhort with wholesome doctrine,* 1.42 and improue them that saie against it. And wiselie did Epiphanius aduise: Not al woords of Scripture haue neede to bee allegorised or construed according to a strange sense, but they must be vnderstood as they are: and further they require meditation and sense for the vnderstanding of the drift and purpose of euerie argument. That is, Al places of scrip∣ture are not to be transformed into allegories: but we must seeke out the proper sense of the words, by meditation and sense, that is, vsing the rules of art, and hauing a regard of the propriety of tongues and our own experience, by which we know the nature of those things which are signified by words commonly vsed in the Church.

* 1.43But here is cast in another difficultie, for that in contro∣uersies concerning the text and the meaning thereof, such a iudge is required, whose authoritie and testimonie may suffice for deter∣mining of the meaning of the text. For when both parties, saie they, who striue about the meaning, plead ech of them that his in∣terpretation is true, except iudgement bee giuen of such a iudge, from whom it may not be lawful to make anie appeale, the contenti∣on wil neuer bee decided, and we shal stil remaine doubtful of the sense of the Scripture. Furthermore this iudgement must needs be∣long vnto the Church: for in the Church alone we are to seeke for an examining and determining of controuersies concerning Religion. What the Church therefore doth pronounce in these matters, wee must of necessitie rest vpon that as the assured meaning of the Scriptures. And hereof they saie it is manifest, that the decrees of the Church are of no lesse authoritie then the expresse sentence of the Scripture. But we, as we willingly grant, that the controuer∣sies of the Church must bee at length determined,* 1.44 and that accor∣ding to the Sentence of that iudge, of whom wee may bee certainlie assured that we can not be deceaued: So wee acknowledge this iudge to be not the Church, but the holy Ghost himself speaking vnto vs in the Scripture, and declaring his owne woords. For he is the supreme iudge, whose iudgement the Church onely demandeth, declareth, and signifieth: he can not bee deceaued, whereas all men are subiect vnto the daunger of error: in a word, he being the author of the Scripture, is the best and surest interpreter of his owne words. And therefore the Scripture it selfe in al doubtes recalleth vs and bindeth vs vnto it selfe: as 2. Pet. 1. We haue a most sure word of the Pro∣phets, to the which yee doe wel that yee take heede, as vnto a light that shineth in a dark place. Iohn. 5. Search the Scriptures. Esay. 8 To the Lawe, and to the Testimonie: if they speake not according to this word,* 1.45 it is because there is no light in them. For although the holie Ghost speaketh also by the Church: yet because shee doth not alwaies speak the words of the holy Ghost, she can not be the supreme & chiefe iudge of controuersies in Religion. For this iudge must be such a one, whose sentence may by no means bee called in question. But wee haue none such, besides the word of God registred in the Scriptures.* 1.46 Neither doe we at all take away the deciding of controuersies, when wee make Scripture iudge of the meaning of the scripture. For although contentious

persons alwaies seeke sophismes, by which they may delude and shift off the testimonies of Scripture; yet doe they this against their conscience: and the louers of the truth require no other interpreter of the Scripture, but the Scripture: and doe acknowledge and confesse themselues to be plen∣tifully satisfied by it.

For whereas vnto men also it is graunted, to bee them∣selues the best interpreters of their own wordes: how much more ought this honor to bee yeelded vnto the holy Scri∣pture?* 1.47 Wherefore if controuersie be mooued concerning the meaning of some place in the Scripture, we ought much more to doe that here, which we would doe in other wri∣tinges. First of all, to consider and respect the anologie of faith, that is, to receiue no exposition which is against the ground of do∣ctrine, that is against any article of faith, or commaundement of the Decalog, or against any plaine testimonie of Scripture:* 1.48 euen as Paul admonisheth, forbidding to build wood, hey, stubble vpon the foundation. Secondly, to weigh the thinges that goe before, and follow after that place, which is in question: that so not onely no∣thing contrary to these may be faigned on it: but also that that may bee set for the meaning of it, which these require. For these ei∣ther not beeing obserued, or beeing dissembled, the mea∣ning of the Scripture is not seldome depraued.* 1.49 So those words of the Psalme, Hee shall giue his Angels charge ouer thee, that they shall beare thee in their handes, that thou hurte not thy foote against a stone. The Diuell tempting Christ, interpre∣teth them as if they serued to maintaine ouer-rash and curious attempts: when yet that which is added [In all thy waies] doth shew that they are to bee vnderstood of men doing those thinges that are proper vnto their calling. Thirdly,* 1.50 wee ought to search euery where in the Scripture whether there bee extant any place, where it stands for confessed, or is manifest, or may bee shewed, that the same doctrine in other woordes is deliuered touching the same mat∣ter which is conteined in that place, which is in controuersie. For if the meaning of the clearer and vndoubted place be manifest vn∣to vs, wee shall also be assured of the place which is doubted of, be∣cause in both places the same is taught: as when Rom. 3. it is said: We conclude that a man is iustified by faith without the workes of the Lawe: That in this place, to be iustified by faith is not to please God for the worthines of faith, but for the merit of Christ appre∣hended

by faith: and that the woorkes of the Law signifie not the ce∣remonies onely, but the whole obedience of the Law, chiefly the mo∣rall, other places doe teach vs, which in moe and clearer woordes deliuer the same doctrine concerning the iustification of man before God: as in the same chapter, By the woorkes of the Law shall no flesh bee iustified in his sight: for by the Law commeth the know∣ledge of sinne: But now is the righteousnes of God made manifest without the Law, hauing witnes of the Law and of the Prophets. The righteousnes of God by the faith of Iesus Christ vnto all and vpon al that beleeue: for there is no difference: For all haue sinned, and are depriued of the glorie of God: and are iustified freelie by his grace through the redemption that is in Christ Iesus.* 1.51 Fourthly, wee must conferre places of Scripture, where though the same woords bee not spoken of the same thing, yet the like woordes and formes of speaking are vsed of the like thinges. For if the interpretation of the like place bee certaine, and there bee the same causes for the like interpretation to bee giuen in the place that is in controuersie, which are in the other, then of like places wee must giue one and the same iudgement. The Lord willeth, Mat. 5. to put out our eie, to cut off our hand, if it be a cause of offence vnto vs. Now whereas the Law forbiddeth vs to maime our bodie, Thou shalt not kill: that therefore by this figure of speech the Lord would haue vs that wee should rather forsake thinges most deere vnto vs, then that by the lust and motion of thē wee should suffer our selues to be withdrawen from God: the like forme of speech otherwhere vsed, to signifie things most deer and precious, doth shew, as Ierem. 22. If Iechoniah were the signet of my right hand, yet would I plucke thee thence. And Deut. 32. Hee kept him as the apple of his eie.

* 1.52When once according to these rules the controuersie concerning the text & meaning thereof is iudged, we may lawfully also descend to the consent of the Church, yet putting great space betwixt, & not without great aduisement. For least by the name of the Church we be beguiled: first of all no sentence or meaning is to bee receiued, which these rules of examining and iudging, which haue bin now declared, doe not suf∣fer. Then must wee consider, what times, and whose writinges are purest: what pointes of doctrine haue bin, and in what ages ei∣ther rightlie expounded or depraued with errors: lastly whose inter∣pretation either is of the autor, or may bee of vs confirmed by the testimonie of the Scripture. And to this deciding of all con∣trouersies

about the meaning of the Scripture, drawen out of the Scripture it selfe, do all the godlie and louers of the truth agree, euen as it is said,* 1.53 Hee that is of God heareth the wordes of God: now the testimonie of the auncient and catholicke Church, so farre as they see it to accord with the Scripture, they doe with glad and thankful minds embrace, and are so much the more assured of the known truth. But if any quar∣relling men doe not yeelde vnto the Testimonies of the Scripture, we must not seek, because of them, a iudge higher then the word of God, but must leaue them vnto the iudge∣ment of God, as the Apostle counsaileth vs to Titus. 3. Re∣iect him that is an heretik after once or twise admonition, knowing that hee that is such, is peruerted, and sinneth being damned of his own selfe. And 1. Cor. 14. If anie man be ignorant, let him be igno∣rant. And in the last of the Apocalyps: Hee that is filthie, let him bee more filthie. Neither verilie doth hee, whom the woord of God doth not satisfy, rest on the autoritie of men, as the truth it selfe doth shew. But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth,* 1.54 or at least-wise to manifest their impudencie: so is there further required for the fencing of the consciences of all the godlie in debate of religion, besides a care of lear∣ning the doctrine of the woord of God, an ardent and daily inuocating of God, by which wee may desire that wee may be taught and guided by his holy spirite: This if we shal doe hee will not suffer vs to make stay in error,* 1.55 which may pul vs from him: but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation, that our faith may depend not on humane, but diuine autoritie, euen as it is promised in the seuenth Chapter of Matthewe, Aske, and it shall bee giuen you: seeke, and ye shall finde: knocke, and it shall bee opened vnto you. For whosoeuer asketh, receiueth: and hee that seeketh, fin∣deth: and to him that knocketh, it shall bee opened. And in the eleuenth of Luke, How much more shall your heauenlie Father giue the holie Ghost to them that desire him? Also in the first of Iames, If anie of you doe lacke wisedome, let him aske of God, which giueth to all men liberallie, and reprocheth no man, and it shall bee giuen him: but let him aske in faith, and wauer not.

To their former arguments our aduersaries adde, that it [Obiection. 11] is a shame that the holie Ghost speaking in the Church should bee subiect to the examinatiō and iudgement of another:* 1.56 and therefore we must not examine him by the rule of the Scripture. But seeing that the same spirite speaketh in the Church and in the Scripture: when wee doe examine the voice of the Church by the Scripture, we doe not subiect the holy Ghost to ano∣ther: but we compare him with himselfe. And by this means first we giue vnto him the praise of trueth and constancie, while we doe acknowledge and testifie that hee is alwaies like himselfe, and doth neuer square from himselfe: then al∣so we confesse that the supreme authoritie of pronouncing the wil of God belongeth vnto him, while we doe not seeke, whether those things be true and certaine which hee hath spoken, but whether those be his words, which men ascribe vnto him: and this we doe euen after the selfesame manner which he hath prescribed vs: and after that we finde out by the rule of the written word, that any thing hath proceeded from him, to that without making any controuersie we sub∣mit our minds & wils. Contrariwise it is easie to see that our aduersaries themselues are guiltie of that contumelie against the holie Ghost, of which they accuse vs. For while they wil haue the authoritie of giuing iudgement, concerning the meaning of the Scripture, and of deciding controuersies, not to belong vnto the Scriptures but vnto themselues: by this verie thing both they imagine that the holy Ghost may dissent from himselfe, and do make themselues iudges higher then the holy ghost and the word of God.

[Obiection. 12] * 1.57Lastly, whereas Paul saith, 2. Cor. 3. That he is the minister of the newe Testament, not of the letter, but of the spirit: for the letter doth kil, the spirit doth quicken: some men do thence gather, that wee are to heare, not what the written word of God soundeth, but what the spirite speaketh by the Church or in our hearts. Yea there hath growen an opinion heretofore, that the grāmati∣cal and literal meaning of the Scripture is pern••••••cus, except all be transformed into allegories. But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter, and the spirit signifieth in Paul. For that all the do∣ctrine and knowledge touching God, as also the out∣warde obseruation of the Lawe in those that are not rege∣nerate,

is called the letter, by the Apostle: and the spirit, first the holy Ghost himselfe: Secondly, the true doctrine concer∣ning God, when the holie Ghost is of force and efficacy by it: Third∣ly, faith and conuersion, and motions pleasing God being kindled of the holy Ghost through the word: it appeareth by the words go∣ing before. For, for that which here he saith, that he was made of God a minister, not of the letter, but of the spirit: he said before, that the Epistle of Christ was ministred by him, and written not with incke, but with the spirit of the liuing God, in tables of the hart: that is, that his preaching was not in vaine, but of force and efficacy in the harts of men, the holy Ghost woorking by it. And in like manner, Rom. cap. 2. hee calleth the cere∣monie without conuersion, circumcision in the letter: but con∣uersion it selfe, circumcision of the hart in the spirit. And Rom 7. He willeth vs to walke in newnesse of spirit, and not in the oldnes of the letter: that is, in true holines, such as is begun by the spi∣rit in the regenerate: not in the sinne and hypocrisie of them who know verilie the wil of God, and make practise also of outward discipline and behauiour, but remaine with∣out faith and conuersion.

Wherefore first, as the doctrine by the fault of men,* 1.58 and not of it, remaineth only the letter: so also not of it owne na∣ture, but because of the corruption of men it killeth, that is, it terrifieth mens mindes with the iudgement of God, and doth stir vp a murmuring and hatred against God, as wee are plainly taught by the Apostle, Rom. cap. 7. The Law is ho∣lie, and the commaundement is holy, and iust, and good. Was that then which is good, made death vnto me? God forbid. But sinne that it might appeare sinne, wrought death in me by that which is good, that sinne might be out of measure sinful by the commaundement. For we know that the Law is spiritual, but I am carnal, sold vnder sinne. But the proper effect of the Scripture is to quicken men, that is, to lighten them with the true knowledge of God, and to mooue them to the loue of God. As it is said 2. Cor. 2. We are vnto God the sweete sauour of Christ in them that are saued, and in them which perish &c.

Secondly albeit the letter, that is,* 1.59 the doctrine without that spiritual motion, killeth: yet the operation of the holy ghost accompaning it, when now it is not the letter, but the spirite, and power of God to saluation, vnto euery one that

beleeueth, it doth not kil, but quicken, as it is said, Psal. 119. Thy word quickneth me. Wherefore that the letter kil vs not, we must not cast awaie the Scripture, but the stubburnes of our harts: and desire of God that he would let his doctrine bee in vs and others, not the letter, but the spirit: that is, that he would forcibly moue our harts by it, & turn them to him.

* 1.60Thirdly, that it is added, that the spirit quickneth: that cal∣leth vs not awaie from the Scripture to other opinions or reuelations. For that spirit quickneth, which dissenteth not from the Scripture: but teacheth and mindeth the same, which he hath vttered in the scripture. But that spirit which leadeth men awaie from the Scripture, it quickneth not, but may bee said much more truely to kill then the letter, that is, not by an accident or external cause, but of it owne nature. For the spirit of Antichrist is a liar and a murderer, and therefore be it accursed vnto vs.

* 1.61Fourthlie, they who by the letter vnderstand either the characters of letters, or the proper and literall sense, whe∣ther it be of the whole Scripture, or of those speeches which are allegorically and figuratiuely spoken: and by the spirite, the interpretation of those speeches: it is manifest that they swarue farre from the minde of Paul, both by those thinges which haue beene spoken concerning the meaning of Paul, and also because not onely euerie sentence of Scripture, whether it be proper, or figuratiue, but also euerie interpre∣tation of it, is and remaineth the killing letter, except the quickning force of the holie Ghost come vnto it.

Wherefore since that neither for interpretation, nor re∣uelation, nor authoritie, nor any other pretence it is lawful, leauing the Scripture of the Prophets and Apostles, to de∣part to whatsoeuer decrees of religion which are not con∣firmed by the Testimonie of the Scripture, let vs hear it as an oracle sounding from heauen, bringing to the reading thereof, not minds forestalled, neither with opinions, con∣ceiued either of our owne brains or elswhere, neither with affections, neither with preiudices: but the loue of God, & a desire of knowing the truth. So shall it come to passe, that both wee shall know the true meaning of the Scripture, and by it godlines and sure and sound comfort shall bee kindled in vs and get increase.

Notes

• * 1.1

  For what cause no do∣ctrine beside the holy Scripture is to be recea∣ued in the Church.

  The scripture is of God; therefore the rule of faith.
• * 1.2

  The diffe∣rence of the Scripture, & of other mens opiniōs
• * 1.3

  1 The Scrip∣ture only is of it selfe to be beleeued, and the rule of faith.
• * 1.4

  2 Faith is grounded only of the word.
• * 1.5

  3 Things ne∣cessary to be beleeued or done are part of diuine wor∣ship: But things not prescribed are not part of diuine worship. Therefore they are not necessarie.
• * 1.6

  4 The Scrip∣ture is suffici∣ent.
• * 1.7

  5 Other Do∣ctors may er; the Prophets and Apostles cannot; ther∣fore they are tied to these.
• * 1.8

  Obiections of the Papistes.
• * 1.9

  The scripture doth not re∣maine perfect.
• * 1.10

  1 As much of the history as is sufficient, doth remain. Iohn. 21.
• * 1.11

  2 The holy Scripture is perfect in sense▪ though not in words.
• * 1.12

  Some things were spoken by word of mouth.
• * 1.13

  1 Tim. 6. Tit. 1. and 2.
• * 1.14

  That the A∣postles haue decreed a∣gainst and besides the Scripture. Tit. 1.
• * 1.15

  1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6.
• * 1.16

  1 Answere.
• * 1.17

  Present ex∣amples.
• * 1.18

  5 Obiection. The holie Ghost is to teach the Church, therfore not the Scripture
• * 1.19

  6 Obiection. The Church doth not er.
• * 1.20

  1 Aunswere. The true Church. Mat. 13. Mar. 4. Luk. 8.
• * 1.21

  2 Answere. Vniuersallie.
• * 1.22

  1 Cor. 3. Ephes. 4. 1 Cor. 12
• * 1.23

  Psalm. 119.
• * 1.24

  7 Obiection. The Church ought to o∣bey Bishops by the com∣mandement of God.
• * 1.25

  Aunswere. Necessarilie in those 〈◊〉〈◊〉 things which belong to the ministery: fre¦ly in traditi∣ons. Gal. 1.
• * 1.26

  Iohn. 10.
• * 1.27

  1 Inst.
• * 1.28

  1 Instance. The mag∣strate doth bind the con∣sciences; ther¦fore Bishops.
• * 1.29

  2 Instance. The higher power doth more bind. 1 Answere.
• * 1.30

  Fathers and councels ar cited.
• * 1.31

  Traditions are order. 1 Cor. 14.
• * 1.32

  Answere. Of mere par∣ticulars there is no con∣cluding.
• * 1.33

  Gal. 5.
• * 1.34

  Obscure things do not suffice with∣out interpre∣ration. Aunswere. The minor is false, if they respect the ground.
• * 1.35

  1 Instance. The ground of doctrine is vnknown to manie.
• * 1.36

  2 Instance. Diuine mat∣ters are ob∣scure vnto al men.
• * 1.37

  3 Instance. The Scrip∣ture a long time not knowen.
• * 1.38

  4 Instance. Manie places obscure.
• * 1.39

  5 Instance. Of the neces¦sity of inter∣pretation. Act. 20.
• * 1.40

  Interpreting must not be a deprauing of the Scrip∣tures.
• * 1.41

  Three points to be obser∣ued in inter∣preting.
• * 1.42

  Lib. 2. con∣haereses.
• * 1.43

  6. Inst. Concerning the diciding of a contro∣uersie about the text and meaning thereof.
• * 1.44

  Aun. Not the Church, but the holie ghost is iudge in the word.
• * 1.45

  The Church doth not al∣waies speake the words of the holie Ghost.
• * 1.46

  Deciding of controuer∣sies is not ta∣ken away.
• * 1.47

  The way how to de∣cide doubt∣ful places. 1 The Ana∣logy of faith.
• * 1.48

  1 Cor. 3. 2 Examining of Antece∣dents & Con∣sequents.
• * 1.49

  Psalm. 91.
• * 1.50

  3 Resorting to places which teach the same more clearly
• * 1.51

  4 Conferring like places togither.
• * 1.52

  5 The catho∣like Church.
• * 1.53

  Iohn. 8.47.
• * 1.54

  6. Prayers.
• * 1.55

  Mat. 11.28. Esaie. 57.15.
• * 1.56

  It is vnmeet that the holy Ghost should be subiect vnto another
• * 1.57

  The letter killeth, the spirit quick∣neth.
• * 1.58

  1 The letter killeth not of it selfe, but by an acci∣dent.
• * 1.59

  2 It killeth as it is without the Spirit.
• * 1.60

  The spirit quickneth, a∣greeing with the word.
• * 1.61

  4 The Apostle misconstrued by them.