The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

The fourth Chapter. Of Ecclesiasticall lawes, of Traditions, of the discerning of spirits, of Councels, Fathers, and of the Canons, which they call the Canons of the Apostles.

HEre are thrée things to be cōsidered of vs. The first is, whether it bée lawfull for Bishops & Ecclesiasticall men to set forth such maner of lawes and decrées. Se∣condly, if it be lawfull, what manner of lawes those ought to bée. Thirdly, what force they may haue to binde the conscience. As touching the first, wee knowe that all godly men are bound to obey Princes and Magistrates, And that as Paule saieth for conscience sake. Peter and Paule commaund seruantes to obey their Maisters, euen though they be froward. Christ himselfe paide tributes and customes, and was neuer against the lawes. We are commanded to obey parents. And the Magistrate is in stead of a parent as vnto whom our parents haue referred all their power and authoritie. Sa∣lomon in the prouerbes saith. Feare God and honour the king, and meddle not with Seditious men, for their distruction is at hand. But this is true so long as they commaunde nothing against the Lorde. For if that hap∣pen, we must obey God rather than men. Albeit in the Ciuill lawes there be certaine things belonging vnto the necessitie of a Ci∣tie: some vnto decencie onely. It is for ne∣cessitie, that men shoulde punish offen∣ders: vnto decencie, that it may not bée lawfull for a matron to marrie in the time of mourning: which was prouided for by the Romane lawes. Further his purpose also is to be considered who made the Lawe. For some things he would haue to be straitlie and throughlie obserued: and that some things should be certaine prouocatiōs and admoni∣tions. Lastlie in these lighter sorts of decrées we must take héede, that nothing he violated by contempt. The effect is, that men séeing they be not borne to themselues, but to the common weale, shoulde indeuour with all their care to obey lawes.

2 But some thinke that Bishops may not make lawes. And thus to saie they are mooued by no small or obscure Reasons. For first they demaund from whence they should haue that parte: I speake héere of Bi∣shops so farre foorth as they bee Ministers of the word, not in respect that they be ciuill Princes: for the consideration of that matter is otherwise. That power they haue not of Christ, for he neither made lawes, nor yet euer gaue such commaundements to his A∣postles. Wherefore, if Bishops bee so sent from Christ, as he was sent from the father, they cannot make lawes. Further it behoo∣ueth that they which make lawes shoulde haue dominion. But Peter warneth Bi∣shops that they should not beare rule ouer the Cleargie. Besides, hee that writeth laws, it behooueth he haue an interest to pu∣nish: as it is in the Pandects de legibus & Se∣natus consultis out of Demosthenes. For hée saith, that the lawe is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, y^t is, the law is a lawfull correction of offences cōmitted willingly or vnwillingly. But the Church hath not the sworde or power of punishing. Moreouer where y^e law is, there of necessitie must followe transgression: such is the infir∣mitie of our nature. But Paule woulde not insnare any man. And Iames saith, in the 4. Chapter: There is one lawmaker who can saue and destroy. And Esaie in the 33. Chap∣ter: Thou art our King, Thou art our Iudge, thou art our Lawgiuer. But the Canons de∣cree farre otherwise. Yea & when they speake of them which maie make lawes, they giue the first place vnto the Pope: the second, vn∣to y^e Councels and Bishops: the third, vnto Emperours. And of this mind be y^e Schoole∣men, as Thomas in Secunda Secundae de Ieiu∣ni: saith, that the Church cannot decrée: at what time and in what manner we shoulde fast. For euen as (saith he) ciuill Magistrates maie declare and ratifie those things which be confusedly and obscurely shadowed in the lawe of nature: so the Church may define & determine those things which be confusedlie taught in the holie Scriptures. And Osti∣ensis de vi Constitutionum saith, that such de∣crées ought to be of that force, that he which cōtenmeth them should be excommunicated. And wee reade in the histories that Victor would haue excōmunicated al the East part,

for no other cause but for that they did not solemnise the feast of Easter after the Ro∣man vse: Albeit that matter was somewhat repressed by the Counsell of Ireneus. The reasons that are brought for the contrarie, they thinke that they be able easilie to refell. For whereas it is saide, that the Bishops receaued not authoritie of Christ to make lawes, they aunswere, that that is nothing. For they saie that lawes doe belong vnto doctrine: For the lawe (as Cicero saith) is a commaunding of honest things and a repel∣ling of things shamefull. So that séeing the Church hath the authoritie to teach, if hath also (saie they) authoritie to make Lawes. And albeit Peter saith that a Bishop ought not to beare rule, yet that he ought to haue ouersight in the Church and to haue the po∣wer of the keies. And whereas it is alleaged that the Church hath no right to punish, they say it is false: for the Church may bind, lose, & excommunicate. And whereas Paule wri∣teth that he wil not cast any man into a snare, they say he writeth this particularly of vir∣gins, because chastitie is not commonlie gi∣uen vnto al men: And that it is a weake ar∣gument for a man thus to gather: It is not lawfull to make a lawe of virginitie, there∣fore it is not lawfull for any cause. And that whereas Esaie saith: Thou art our lawmaker and king: that is true as touching the last iudgement & eternall damnation: Or by the figure Antonomasia, bicause whatsoeuer is, is of him. For otherwise by y^e same reason e∣uerie ciuil magistrate should be taken away.

3 But whether these bee Lawes or or no, I will not contend, bicause it maketh not much to purpose. Wherefore let it bée set downe, that it is lawfull for the Church to make to it selfe, either Canons, or lawes; or decrees, or statutes, or call them by what name thou wilt. For the Church is a com∣panie, and must be ruled by the word of God, especially bicause it belongeth to the saluati∣on thereof, and to the worshiping of God. But there be other things which belong one∣lie vnto outward discipline. For there is néede of certaine outward bondes, to the end that the fellowship of y^e people maie be retai∣ned. So the Apostle decréed, that women ought to praie with the head couered, and men vncouered. And the Apostles in the Actes, decréede that we should abstaine from bloud, from strangled, and from things dedi∣cated vnto Idols. And alwaies in Councels after they had done with doctrine, they began to intreate of discipline. Finallie so did all y^e Fathers as Tertullian, Origen, Basill, Au∣gustine and Ierom. The ende of these lawes must be edefying and good order. But for so much as they be not of neessitie, they maie be changed according to the times and pla∣ces: as in Baptisme, concerning the thrée times dipping, of sprinkling of them that are diseased: of the time of Easter and Penticost: at which times onely Baptisme was woont to be giuen. Of the Eucharist, in what place, at what time, after what manner, whether we ought to communicate standing or sit∣ting, in the morning or at euening: vnlesse that these things shalbe determined of, there will neuer be any tranquillitie of y^e Church. For one man will heare a Sermon at one time, and an other at an other time: one in this place, and an other in that. So as it is lawfull to appoint such decrées if it be done with the peace of the Church. Others rea∣son thus: The people is vnlearned and vn∣skilfull, therefore to be held in Ceremonies. But this difference is betwéene vs and them of old time: They had many Ceremonies: we, as saith Augustine, haue verie fewe. And Christ saith that God will haue a people of whom hee shall bee called vpon in spirit and in truth. Yet Paule teacheth the Corinthi∣ans, that it behoueth that there should be some things which maie serue vnto order and comelinesse. Howbeit this order consisteth not in great pompe, in apparell, in songs, in the noyse of bels, and organs, but in that which may serue vnto modestie and grauitie, which may remoue lightnesse, confusion, and barbarousnesse.

4 Now that we maie vnderstand, of what sort such lawes should be, we ought to remē∣ber, that some there bée, which pertaine to doctrine, and some to gouernaunce. Vnto doctrines nothing ought to be thought neces∣sary, but that which is gathered either ex∣pressely or by manifest and sound reason out of the holy Scriptures: such as is of the bap∣tising of Infantes, and of Homonsion, that is [that Christ is of one substance with his fa∣ther.] For God expressely commaunded in Deuteronomie, that there shoulde not any thing be added vnto his lawe. Againe, those things which pertaine to gouernance, are distinguished two manner of waies. For some be necessarie and serue vnto saluation: of which sort none must be thought, vnlesse they be taught in the holie Scriptures. O∣thers there be indifferent in their owne na∣ture, the which we may vse either well or ill. Vnto this part onely belongeth all this dis∣course: In this kind we must speciallie take héede; that nothing be thought to be done to the worshipping of God. For diuine worshi∣ping dependeth not of the will of men, but of

the counsell of God. Therefore Christ in Matthew saieth out of Esay: In vaine do they worship mee, teaching doctrines being pre∣ceptes of men. For the worshipping of God must remaine simple and pure. Therefore God saieth in Esay, that he would send furie and madnesse vpon them of whom he is wor∣shipped according to the preceptes of men. And in déede so we sée it commonly come to passe, that they which are wholie occupied in this, are after a sort giuen vp to a repro∣bate sense: they dote, they are mad, and they cannot sée, euen those things that bée most cleare. Paul vnto the Colossians saieth: If ye be dead with Christ, why are ye yet as it were liuing held with decrees? And vnto the Ga∣lathians: Stand you in the same libertie wher∣in Christ hath deliuered you. And to the Co∣lossians he vtterly condemneth all voluntarie worshippings. These things in déede haue a shewe of holinesse and wisedome, but that shew standeth in superstition, in humilitie, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, neglecting of the bodie, and in the reuelation of Angels, but in verie déede they be rebuked, as Christ saith in Mat∣thew. But now if these things be neither ne∣cessarie, nor yet belong to the worshipping of God, they may be changed: neither is it ne∣cessarie that they should be after one sort in all Churches. In these things saieth Ierom let euerie Prouince abounde in his owne sense. And Ambrose, as he is cited by Augu∣stine to Ianuarius: If ye will not erre do you (saieth he) as I am woont: for I vnto what Church soeuer I come, doe applie my self vn∣to y^e ceremonies therof. Neither vndoubted∣lie ought the Church be depriued of that li∣bertie, which Christ would haue euermore remaine whole vnto it. Yet doe I not there∣fore speake these things, to y^e intent I would haue Ceremonies to be euerie daie altered in the Church, for nothing must either be chan∣ged or abolished without great counsell and graue deliberation. Further we must take héede, least these ceremonies do growe to an excéeding number, and so doe ouerturne all things. Augustine in his 119. Epistle vnto Iannarius saieth, that in his time the number of obseruations was so great, as the conditi∣on of the Iewes séemed much more tolera∣ble than did the condition of the Christians. All things (saieth he) be ful of presumptions: so as he may séeme to sinne more grieuously, which during their Octaues treadeth on the ground with his bare féete, than he that drin∣keth drunke. And what doe these things pro∣fite in the ende? Verilie they will make yll men nothing the better. For as wee haue said, they are onelie effectual vnto good order, for so much as manie of these kinde of things are inuented for filthinesse, and gaines sake: for by these artes the Papistes kitchings are made fatte. It also happeneth oftentimes, that by these smal matters men are led away from the true worship of God. This did Christ reproue in y^e Pharisées, that for their traditions they contemned the preceptes of God. Wherfore such inuentions and decrées of men must be taken away so often as they begin to hinder holinesse to Godward. For so Ezechias tooke away the brasen Serpent when the people had once begun to honour it for God, although it was erected by Moses. Ceremonies therefore are to bée suffered so long as they serue to good order and to any vse of the Church: but where as there shalbe no more vse of them, they must without all doubt be taken away.

5 Nowe let vs sée as touching the third part, which fit the best our purpose, what force such decrées should haue for the binding of consciences, and what difference there is betwéene these things and ciuill decrées. First of all those things binde not, if con∣tempt and offence be renewed, and that wée doe not either through pride and of set pur∣pose abolish those things that be well insti∣tuted, or else trouble the common quiet of the Church. These things being obserued, the conscience is nothing bound. For exam∣ple sake: The Apostles decréed that the gen∣tils conuerted vnto Christ should abstaine from strangled, from bloud, and from the thing dedicated vnto Idols. Wherein they had respect vnto nothing else but the tran∣quillitie of the Church: for otherwise the Iewes could neuer haue agréed with the Ethnickes. If anie man had eaten those things, preseruing the common quiet of the Church, he had nothing at all sinned against conscience. For otherwise Peter saith: Why tempt you God, in putting on a yoke &c? And Paul vnto the Colossians: Let no man iudge you in meat and drinke. And if so bée we ought not to be iudged of our brother much lesse ought we to be iudged of our selues. And Christ saith, That which goeth in at the mouth, defileth not the man: and so he defended his disciples when they had ea∣ten with vnwashed handes, and when as they iourneied, they rubbed out the eares of corne in their hands. The same doeth Paul prooue in the Epistle to the Corinthians, say∣ing: Whatsoeuer shall bee set before you, that eate without asking anie question. But if anie man shall declare vnto thee, that that meate is dedicated to an Idol, eate not for conscience sake, not thine owne conscience,

but his that shewed it vnto thee. But a farre other there is in ciuill precepts. For we are commaunded to obey, not onelie because of wrath, but also for conscience sake: the con∣science I meane not of an other man, but our owne. Therefore great is the difference be∣twéene Ecclesiasticall decrées and politicall. So then it is of necessitie that those thinges doe not bind the consciences. For in Ecclesi∣asticall things, good order must be regarded, but in ciuill things we must obey, although thou perceiue not that good order.

6 In fine we must alwaies hold that commō rule, To obey is better than sacrifice: and to harken, is better than the fat of rammes. Samuel disputing of sacrifices and obedience, vseth a double comparison. For first hée saith, that those things are not of like esti∣mation. Further he saith, that obedience is better than all sacrifices. Ben Gerson shew∣eth this reason thereof. Because sacrifices (saith he) are inuented to take awaie sinnes, but obedience maketh a man not to sinne at all. And much better is that which causeth vs not to sinne, than which purgeth sinne committed. An other reason is, because, that must néedes be lesse which is sometime refu∣sed by God, than that which is alwaies re∣quired: but sacrifices are often reiected of God; obedience, neuer: wherefore this must néedes be the better. For Ieremie saith in the 7. Chapter: When I brought your fa∣thers out of Egypt, I spake not a word vnto them of sacrifices, but onelie that you should obey my word. And Esaie, Why offer ye (saith he) so manie sacrifices vnto me? I am full of burnt offerings and of the fatnes of fed beasts. And Dauid in the 50. Psalme: I will take no calues out of thy stall, nor hee goates out of thy flockes, for al the wilde beastes of the for∣rest are mine, and so are the cattell vppon a a thousand hils. I know all the foules of the mountaines, and the wild beasts are with me. If I be hungrie I will not tell thee. I might cite manie other places for the confirmation hereof, but it sufficientlie appeareth by these fewe, that sacrifices were sometimes refu∣sed: but GOD neuer refused obedi∣ence.

7 But here by the waie, somewhat must be spoken of those words of Ieremie, how it can be said, that God spake not to the olde Iewes as touching sacrifices. Ierom referreth this vnto the ten commaundements, because in it there is no mention made of sacrifi∣ces, but that afterward, when they had made vnto themselues a Calfe, God commaunded, that if they would néedes doe sacrifices, they should rather doe them vnto him than vnto Idols. Albeit there maie be an other reason no lesse probable gathered by the Historie it selfe. For when the people was brought foorth into the wildernesse, when the taber∣nacle was consecrated and that nowe the Priestes were appointed, there was institu∣ted a most plentifull sacrifice vppon mount Sinai. But after that time, so long as they remained by the space of fortie yeares in the wildernesse, they neither had circumcision nor sacrifices. Hereunto it séemes that Ie∣remie had respect, rather than vnto the Leui∣ticall lawe. A third exposition may be: that God required not these things, that is to wit, chiefelie and especiallie: For this kind of speach is vsuall in the holie Scriptures, that that which is not chiefelie doone, is ab∣solutelie denied to be doone. So Paul saith: Christ sent not me to baptise. Whereas yet he said vnto al the Apostles: Go ye and bap∣tise. But because that séemed to be the least part of the Apostolicall office, therefore Paul denieth vtterlie that the same belonged to his office. Otherwise he baptised Gaius and Stephanas, in the doing wherof he had swar∣ued from his vocation, if he had not béene sent to baptise. So as God commaunded not sacrifices vnto the old Iewes: that is, he did not speciallie and chiefelie commaund them. Also we maie saie, that God required not sacrifices of them, namelie after such a manner as they were done of them: that is to wit, with dissimulation and hypocrisie, when as their heart was altogether strange from God. For sacraments be seales of the promises of God, and confirmations of our faith. But if faith be absent, what can ei∣ther be sealed or confirmed? Moreouer God requireth no such kinde of sacrifices, which for the verie worke sake shoulde be thought to purge sinnes; or which should be gathered of robbery of poore mens oblations. In sa∣crifices, the thing signified did please, that is to wit, Christ, vnto whom those things, and the mortification of affections stirred vp the mindes of men. So Paul saith: I beseech you my brethren that ye wil giue your bodies a liuelie sacrifice, holie, acceptable vnto God, which is your reasonable seruing of GOD. Without these things, sacrifices were no∣thing else but dead bodies without life. The third reason why obedience is to be prefer∣red before sacrifices, is, that sacrifices maie be common vnto God and vnto Idols, but obedience is peculiar vnto God. Lastlie in sacrifices, a man maie make much of the bel∣lie and of good chéere: but obedience is reser∣ued vnto God alone. But that sacrifices are of some estimation, it appeareth by the ve∣rie

words of Samuell, to obey (saith he) is better than sacrifice: therefore sacrifices are good, so that they be doone rightlie and in or∣der. This place doe the Papistes wrest vn∣to that obedience, which they crie out to bée due vnto them and their traditions. Howbe∣it Samuel spake not of this obedience, but of that which is due vnto the commaundement of God. So Paul saith: that he receiued grace & Apostleship to the obedience of faith, that al the Gentils might be brought vnto Christ. But Christ (saie they) saith: He that hea∣reth you, heareth me, & he that despiseth you despiseth me. These things indéede agrée vnto you, but yet so as you must alledge the word of God.

Of Traditions.

8 Moreouer false Apostles are by Paul re∣proued, because they brought in maners and doctrin altogether without Christ. Let them consider therefore howe far they straie which earnestlie affirme that traditions should be vrged, séeing the same be not taught euerie∣where in the Church, neither were alwaies receiued: and yet are they called Apostolical. There was a tradition in Tertullians time, that milke and honie should foorthwith bée giuen to them that were baptised, that so (as he speaketh) they might he fed like infants. Also it was a tradition, that the Eucharist, and that vnder both kindes, should be giuen to Infantes in the time of Augustine and Cyprian, and should so be giuen as things ne∣cessarie vnto saluation. Epiphanius in Do∣ctrina compendiaria contra haereses, saith, that it was an Apostolicall tradition, that they should fast the day before the Sabboth, which is called Fridaie, because Christ as that daie suffered. Also the fourth daie of the weake, because Christ on that daie was assumpted into heauen. And when he liued on the earth he said that the Apostles should not fast so long as they had the bridegrome with them. But that they should then fast, when the bridegroome should be taken from them. It is there added and confirmed by Augustine, in an Epistle to Cassulanus, that there is a tradition, that we should not fast from Ea∣ster vnto Pentecost: There is also a traditi∣on, as Basil confirmeth in his booke de spiritu Sancto, that during all those daies we should not worship vppon our knées. The verie which he affirmeth of the Lords daie. The tradition was Apostolicall at Ephesus and in Asia, that the feast of Easter should be kept after the fashion of the Iewes. In y^e Church of Rome that the tradition of the Apostles was said to be otherwise. Séeing therefore they be so diuers and are repugnant in them selues, they cannot be the waies of Paul or of the Apostles. For he saith, that hee him∣selfe taught euerie where and in euerie place one and the selfe same thing. Wherefore Cyprian writeth vnto Pompeius, that he al∣loweth not of traditions, vnlesse it be those which are in the Gospels, Apostolicall Epi∣stles, and Actes of the Apostles, whereto I adde those which necessarily are inferred out of the holie Scriptures. Whatsoeuer things else are brought they be vncertaine and not euerie where receiued. So as if a due con∣sent ought to be preserued in the Church, it is necessarie that we firmelie and constant∣lie staie our selues in the holie Scriptures.

Of discerning of Spirites.

9 But the discerning of spirits is a gift, by which y^e difference of thē which are moued by an euill spirit is knowen from them which are inspired with the holy ghost. Which, how necessarie it is, Christ admonished, when he said, Beware of false Prophets which come vnto you in sheepes clothing, but inwardlie they be rauening wolues. And Paul vnto the Thessalonians, Prooue all things and keepe that which is good. But how spirites are to be knowen, Iohn teacheth in his first Epistle when he saith: If a man confesse that the Lord Iesus is come in the fleshe: he is of God: and he that denieth that the Lord Iesus is come in the flesh, is not of the Lord, but is of Anti∣christ. Augustine treating on these wordes, maruelleth, that manie Heretikes be verie pernitious, which confesse the Lord Iesus to haue come in the flesh, who neuertheles be not of God: but he aunswereth to this effect: that they confesse the Lord Iesus to be come in flesh, which with a sound faith receiue all those doctrines which either goe before or follow this article. If Christ come, in the flesh, he was before his comming: he tooke verie fleshe vppon him to this end, that he should verilie die, and that afterward hée should rise againe, whereby he might also giue vs the hope of resurrection. And ma∣nie other things are knit vnto that princi∣ple, the which aswell heretikes as infidels doe refuse, either in whole or in part. Wher∣fore Iohn would not distinctlie recken vp e∣uerie thing which we ought to confesse vnto saluation, to the end that our spirite might be approoued, but he onelie spake of that which was the chiefe, vnto which in a man∣ner

all other things necessarie to saluation are adioyned. But if thou wilt saie: Admit there be some which rightlie and faithfullie hold al those opinions, is he therfore thought to haue the spirit of Christ, if he liue vnpure∣lie? Augustine aunswereth, that there is a certaine confession which is in outward words onelie, and an other which is true, and hath good workes with it. And this he prooueth out of the Epistle vnto Titus: They confesse that they know God, but in deedes they denie him. Therefore by contraries he saith: there be some which in déeds confesse God him selfe: therefore he affirmeth that confession, of which Iohn speaketh, is no vul∣gare confession, but such a one as hath déeds. But through these things which are spoken by this godlie man, we haue as yet no cer∣taine rule by the which spirites are discer∣ned. For there be manie Heretikes, which in outward shew haue had their life garni∣shed with workes notable enough, but the same in the meane time was contaminated with the indeuour of humane glorie, and we being ignorant of the purpose of their mind, can iudge nothing of the goodnes of y^e workes which they make semblance of: for this iudg∣ment pertaineth onelie to the conscience. Wherefore Iohn in the same Epistle wri∣teth: And if so be our heart accuse vs, God is greater than our heart, and knoweth all things. As if he had said: Although thou shalt behaue thy selfe notablie in outward shew, and shalt haue an euill minde, thinke not that thou art hidden: for God also vnder∣standeth the peruersenesse of thy minde, sée∣ing he is greater than our heart. So as to God must be left the secrete iudgement of perfect vprightnesse of workes: because he being the iudge, it maie be, that he which shall giue his bodie to be burned, séeing hée is without charitie, it is nothing: and that those things which he séemeth to doe verie well, are condemned: Onelie we can iudge of those thinges which appeare manifest∣lie.

10 Wherefore there remaineth two rules for to iudge of spirites. One is, if the opinions, as touching faith be retained per∣fect and pure. And this meant Iohn when he said: If anie man confesse the Lord Iesus, &c. And this confession of opinions must be examined by the holie Scriptures: the which seeing they had not in the Church at the beginning, as concerning the new Te∣stament, they were examined by the words and doctrine of the Apostles. Therefore Iohn a little after saith: He that is of God heareth vs, and he that heareth not vs is not of God. Then he addeth, that thus we doe prooue the spirit. An other rule is of maners and life: This did Christ expresse when hée said: By their fruites ye shall knowe them. And as opinions are knowen by examining of them with the Scriptures, so life and ma∣ners should be tried by the discipline of the Church. Howbeit either rule of examinati∣on is at this daie waxen cold. For the life of the faithfull is not looked vppon, but the shéepe of Christ doe miserablie perish and are neglected. Further the holie Scripture is lesse red than méet it should; neither is it carefullie and diligentlie handled. And the Papistes will that the opinions should bée examined, not by the Scriptures, but by the councels and fathers. Thereof it commeth to passe, that the Church hath these ma∣nie yeares béene deceiued. In the Prima∣tiue Church a gift was extant, whereby it might easilie be knowen with what spirite they which did speake were ledde. By these meanes Satan was resisted when he trans∣formed himselfe into an Angel of light.

Of Councels,

11 Wherfore let them take héed which in diuers places boast of the Councels, in which it hath bin iudged as touching religion, what men it behooued there to bée, namelie spiri∣tuall, for somuch as the iudgement onelie of diuine things is brought to thē: But at this daie the greatest part of a Councell, is so ouerfraught with grosse imperfections, as in verie déede it is not lawfull to take meat with them. They saie that they be the Church: howbeit although they be baptised, and haue taken orders in the Church, yet doe they not therefore prooue themselues to be spiritual, séeing it is prooued that they do the workes of the flesh and not of the spirit. And although some spirituall men maie per∣happes agrée with them, verie fewe they be and are ouermatched both in number and authoritie of the carnall sort, neither deale they alwaies valiantlie as they ought to do. And in trueth as the case now standeth it is the Pope which gouerneth the councell. For he summoneth, suspendeth, alloweth, and re∣fuseth the same at his owne pleasure. Who, how truelie he maie be called spirituall, all men vnderstand. Besides further séeing the holie Scriptures be inspired by God & there∣fore most spirituall, none that be spirituall can decrée in councels anie thing against them. For spirites are not one against an o∣ther. But in Councels they haue sundrie

times defined against the decrées of the ho∣lie Scripture. There the communion was mangled: Matrimonie was forbidden the ministers of the Church: Innumerable a∣buses were brought in of masses: namelie Inuocation of Saints, the vse of Images: the superstition of Purgatorie and infinite pestilences of this kinde were confirmed. And what authoritie a councel should haue, Augustine sheweth in the 3. booke against Maximinus the bishop of the Arrians, when he saith: But now neither ought I alleadge the councell of Nice, nor thou the Councell of Ariminum as though we would preiudice one an other, neither must I be tyed to the authoritie of this, not yet thou to the autho∣ritie of that: Let thing with thing, cause with cause, reason with reason striue toge∣ther by the authorities of the scriptures, not being each mans owne testimonies, but by those which bée common to both partes. Where thou séest, y^t this father doth appeale from the Councels vnto the Scriptures. The same father in the 2. booke against the Donatistes the 3. Chapter, saith: The let∣lers of bishoppes and the decrées of Prouin∣cial councels giue place to the greater coun∣cels, but the Canonicall Scripture giueth place to none. And the same father writing vnto Ierom with whom he disputed as tou∣ching the reprehending of Peter which is spoken of to y^e Galathians, he most manifestly appealed from the Fathers which Ierom ci∣ted, vnto the words of the holie Scripture.

12 Neither must we passe vpon that which they often times obiect vnto vs: namely, that Christ saide vnto his Apostles: I haue manie things to speake vnto you, but ye can∣not nowe beare them away. Whereof they will gather, that many things as touching the worshipping of God and Religion, may be appointed by them, which the holy Scrip∣tures haue not taught: As though Christ in those words had spoken of worshippings and Ceremonies. Might not the Apostles then a∣bide such things, who both had bin borne and were conuersant from their childhood in ce∣remonies and rytes? Was Moses able to teach those things to the ignoraunt people, and could not Christ teach the Apostles those things which be of the same kinde? The case doeth not so stande: but those manie things were the same which he had alreadie tolde them: and they were more expressedly and effectuallie to be expounded vnto them and to be printed in their mindes, by the power of the holy ghost which he promised vnto them. For a little after he saieth: When the com∣forter shall come, he shall prompt you in all things that I haue shewed you. Moreouer he testified, that all things which he heard of his father, he tolde it vnto them: All things (saith he) which I haue heard of my father, I haue made them knowen vnto you. So as there shall be nothing left necessary vnto saluation which is lawful for these men to decrée. Nei∣ther are these things spoken, to the intent that the authoritie of councels should be vt∣terlie reiected. For if so be they shall repre∣hend, excommunicate, or absolue by the word of God, and shall pray together by the power of the spirit, these things shal not be in vaine and without fruite. Yea and Paule went to Peter and to the Apostles vnto Ierusalem, not to deriue doctrine from them, but least he should runne in vaine, he went for the com∣moditie of others, that they might vnder∣stand, y^t his kind of doctrine did not disagrée from the opinions of the Apostles as some boasted that it did. If Councels were other∣while had for this purpose, that all Churches might acknowledge a consent in the veritie of the Scriptures, they might verie well be borne withal. But when they decrée against the testimonies of the holie Scriptures, they are not to be suffered. For Paul if he had per∣ceiued any thing to haue bin defined, eyther by Peter or by the other Apostles, otherwise than he himself had heard of Christ, he would not haue giuen his assent, no verilie Not to an Angell, if he had shewed from heauen any thing other than the Gospell which he had receiued: so as we also must estéeme none to be spirituall, nor yet to iudge aright, if they haue decréed against the scriptures.

13 Wherefore that which Paul writeth of the Corinthians iudgement, wee must re∣taine, if we be iudged either by a Councell or by the Papisticall Church, against the scrip∣tures, we may boldly saie with Paule, we e∣stéeme it least of all to be iudged by you. Nei∣ther must our aduersaries be heard, who say, that the iudgement of the Church must bée preferred aboue the Scriptures: and they thinke that they haue prooued it by a suffici∣ent reason, when they say: the Church hath iudged of the Scriptures, by receiuing some and refusing some: which it might not haue done vnlesse the iudgement thereof had ex∣celled the Scriptures. But these men must consider, that there hath bin euen from the beginning some men replenished with the spirit of God, by whom God hath set foorth his Oracles vnto men, the which he woulde haue to bee registred in writings. These wordes of God, when as others eyther heard or read, it happened by the benefite of the spi∣rit, that the faithfull acknowledged those to

be the naturall and sincere woordes of God. Hereof it came to passe that y^e holie scriptures be admitted. But & if they which being illu∣minated with the holy Ghost, acknowledged the holie scriptures to be the worde of God, had bin demaunded, whether they woulde not haue their owne authoritie to be prefer∣red aboue them, they would not haue suffered it: but on the other side, those being knowen & receiued, they altogether submitted them∣selues, and agreed that they should be repu∣ted for the most sure rule of their faith & life. Wherefore it is but a weake consequent: The fathers accepted and discerned the holie Scriptures from other writings, therefore they ought to be preferred aboue them. Be∣cause we also acknowledge one verie God, and admit Iesus Christ, wee disseuer him from Idols and from the Deuill: yet for all that we cannot inferre, that we are more ex∣cellent either than Christ or God. Also our minde admitteth the perswasions and moti∣ons of the holie Ghost vnto reading and praying, vnto chast liuing, and them discer∣neth from the intisementes of the diuell, the flesh and the world: yet shall not our minde for that cause be called, either superiour or better than the holie Ghost. Further also, a man indued with the knowledge of Philoso∣phie, when as he shal receiue Aristotle or Ga∣len or noble Philosophers, and shall place them aboue Epicurus, Aristippus or Democri∣tus: dare he therefore because he hath so iud∣ged as touching Philosophie, preferre his owne authoritie either aboue Aristotle or Galen? Wherefore men haue by faith and illumination of the holie Ghost knowen that those things which the Patriarches, Pro∣phetes, Christ, and the Apostles haue spoken are the words of God. Which things be∣ing so knowen and receiued, they did not ac∣compt themselues either greater or better than the Scriptures of them: naie rather (as we said at the first) they cōmitted themselues to be gouerned and ruled by them. There was also an other manner of iudging of the Scriptures, that those things which the lat∣ter Canonicall writers did speake or write did not disagrée with the first, but they agrée∣ed verie well with them. The Prophets, agrée vnto the lawe in all things. The E∣uangelists and Apostles borowed the Testi∣monies of their sayings, aswell of the lawe as of the Prophets. Whereby thou séest that the law is allowed by the Prophets, and the Prophets are confirmed by the Apostles and by the Euangelistes. And when they de∣maund how it came to passe that Luke and Marke being writers of the Gospell were re∣ceiued, whereas the Gospel of Bartholomew, of Thomas, of Thaddeus, and of the Nazarits, was excluded: we will aunswere, that the holie Ghost did not perswade the hearts and the minds of faithfull men that these were the words of God, as were those which bée written both of Luke and also of Marke. To this, there were manie yet remaining in those daies which had heard Christ, and had béene much conuersaunt with him: as Peter, Iohn, and many others of the Disciples, who bare faithfull witnesse vnto the writings of Marke and Luke; and did not so vnto the monuments of others, who perhappes er∣red, not onelie from the trueth of the Histo∣rie, but also péeced in manie things, which sounded to be contrarie to the olde Testa∣ment and to the other Euangelistes.

VVhat authoritie the Fathers are of.

14 Finallie as touching this, to wit, the iudgement of Fathers, I protest that it séemes vnto me not the part of a Christian man, to appeale from the Scriptures of God to the iudgements of men: For this is to doe iniurie to the holie Ghost. For faith com∣meth of hearing, and hearing, of the worde of God, and not of the Fathers. And vnto the Corinthians: That your faith (as he saith) may be yours, not through the wisedome of men, but by the power of God. And vnto Timothie: The whole Scripture (saith he) gi∣uen by the inspiration of God, is profitable to teach, to conuince, to correct, and to in∣struct in righteousnesse, that the man of God maie be perfect and instructed to euerie good worke. These words must be diligentlie no∣ted. For there be foure things necessarie in Ecclesiasticall doctrine; to wit, that wée should teach true things, that we shoulde confute false things, that we should instruct vnto vertues, and reprooue vices. And all these things are to be sought out of the holie Scriptures. And to speake more manifest∣lie hereof: whatsoeuer the minister doth vn∣to the people; that belongeth either vnto do∣ctrine or vnto maners. And either must the opinions be taught which are true, or else be confuted which are false: and either must manners which bee good bee taught, or which be euill bee corrected. So shall the man of GOD be perfect, that no∣thing can be wanting vnto him, as touch∣ing either doctrine or manners. There is al∣so an other place in the same Chapter: Thou hast learned the holie scriptures, out of which

thou maist haue saluation. These things ma∣nifestlie teach, that we must not appeale from the Scriptures vnto the Fathers: for that would be to appeale from certainties to vncertainties, frō manifest things to obscure from strong to weake. For although fathers being wise and learned, saw much, yet were they men, and might erre. And that which I haue said is most of all to be considered: namelie that the Fathers do not alwayes a∣grée among themselues: and otherwhiles not one of them indéed doeth agrée with him∣selfe. But here the aduersaries aunswere: But they must be heard, when they all a∣grée among themselues. But we saie that they must not therefore be heard because they agrée among themselues, but for that they consent with the word of God: so as that maie be said vnto them which was spoken vnto the Woman of Samaria: Now doe we not beleeue because of thy worde, but be∣cause we our selues haue seene. For albeit that all the Fathers shall consent among themselues, yet wil we not do this iniurie to the holie Ghost, that we shoulde rather giue credite to them, than to the word of GOD. Yea and the Fathers themselues would ne∣uer haue themselues to be so beléeued: and that haue they sufficientlie testified by their writings, that they will not haue that ho∣nour to be giuen vnto them, but to the holie Scriptures onelie. So as he that appealeth from the Scriptures to the Fathers, appea∣leth vnto the Fathers against the Fathers.

15 This hath Augustine in manie pla∣ces confirmed: That when Cyprian in his treatise de baptismo Haereticorum, was obiec∣ted, he aunswered, that he accompted not the Epistles of Cyprian for Canonicall, but y^t he attributed y^t to the word of God onlie. And he oftentimes reprooued thē which yelded more vnto his owne writinges than was méete. And when as Ierom had cited thrée or foure fathers as touching the reproouing of Peter, he answereth, that he also can cite fathers, but that hee had rather appeale vnto the holie Scriptures. Basil in his Morals Summa 80. Chapter 22. saith: If all that is not of faith be sinne, and faith is of hearing, and hearing by the word of God, then whatsoe∣uer is not of the word of God is sinne. And in a certain oration of the confession of faith: It is a fall (saith he) from faith, and a crime of excéeding great pride either to start backe from that which is written, or to admit that which is not written. And he addeth a proofe: Because my sheepe heare my voyce. Neither are we bound (saith he) to heare others than the shéepheard. And that he might affirme his saying the more, he brought a place vn∣to the Galathians: No man altereth a mans Testament, or addeth thereunto: And if so great honour (saith he) be done to the testa∣ment of a man, howe much greater must bee done to the Testament of God? And in the ex∣position of the Créede which is attributed vnto Cyprian, after the recitall of the Cano∣nicall Scriptures: By these things (saith he) are gathered what soeuer is necessarie to saluation. And against the Aquarians, he alwaies appealeth from custome vnto the holie Scriptures, and vnto those thinges which Christ himselfe did. And in an Epi∣stle vnto Pompeius he hath manie things to the same purpose. Ierom also vppon Ieremie the 9. Chapter: The Elders (saith he) must not be followed as touching errors, but faith must be sought for out of the holie scriptures. Chrysostome vppon the 7. Chapter to the Hebrewes: Euen as they which giue rules haue no néede to teach a thousand verses, but a certaine fewe by which the rest maie bée vnderstoode: euen so if we would onelie hold fast the Scriptures of God, not onelie wée should not fall our selues, but we should al∣so call them backe which be falne. And this he prooueth by that which Christ said: Search ye the Scriptures, in which ye thinke there is eternall life. Againe, Yee erre, not knowing the Scriptures. And he citeth the place of Paul: Whatsoeuer things are written, are writ∣ten for our learning that by patience and con∣solation of the Scriptures we may haue hope. Lastlie he bringeth al those places the which are cited by me a little before, and in his o∣ration de profectu Euangelij, vppon the place of Paul vnto the Philippians. Whether by oc∣casion or by enuie, &c. If ye would holde fast these words (saith he) ye may encounter with heretikes. But vpon the Epistle to the Gala∣thians de Diuite & Lazaro he hath manie things much more euident. Abraham aun∣swereth: They haue Moses and the Prophets. Here Chrysostome sheweth (saith he) that greater credite ought to be giuen to the scrip∣tures, than if a man should rise againe from the dead. And he addeth, that we ought not onelie to giue more credite to the worde of God than vnto dead men, but also more than vnto the Angels, as Paul hath admonished. Also if an Angel from heauen shall teach you an other Gospell than that which wee haue taught, let him be accursed.

16 Furthermore it is certaine, that the libertie of the Church must not be taken a∣waie. But the Church hath alwaies iudged by the word and the spirite: Therefore it is now méete also that it should iudge as it list.

For what did those most auncient writers, when as yet there were no fathers? If then the Church iudged by the word and the spi∣rite, why maie it not now also iudge in the same sort? For the Fathers vndoubtedlie meant to helpe the Church, & not to depriue the same of her libertie. But they are woont to saie, that in the Apostles times was on∣lie an infancie of the Church, and that after∣ward the same grew more and more to per∣fection. These things are not to be confu∣ted but to bee laughed at. For woulde to GOD that wee could attaine to the lo∣west steppe of the Church which was in the Apostles time. Howbeit, admit that the same were the infancie of the Church as ye affirme: but if so bee that they were then able to aduaunce the Church by the word and the spirit, why can not wee now also promote it after the same sort? For there bee manie thinges alwayes in the Church which ought either to be renewed or taken awaie, iudging by the spirit and holie scrip∣tures those thinges which the fathers ordai∣ned, either by giuing consent vnto them, or dissent from them, according as we are now in a riper age of the Church than they were. But how do these men estéeme of the Fa∣thers? If for age sake: we also shall one day become fathers: and those schoolemen which were fiue or six hundreth yeares past, shall now bee fathers: And so there will neuer bee anie certaine number of the fathers. But they saie, that the Scriptures are ob∣scure, and therefore, that there is néede of Fathers to bee interpretours. But the fathers were also obscure, and therefore there was néede of the Master of Sentences. But séeing the Master of sentences himselfe might séeme to be obscure, there was néede in a manner of infinite commentaries. And hereof arose verie manie sectes disagréeing in opinions one from an other: so that some were called Scotistes, others Thomistes, o∣thers Occamistes: others were called by o∣ther names. Neither certeinlie can it be de∣nied, but that the fathers erred often times. Cyprian erred as concerning the baptisme of Heretikes, Tertullian as touching Monoga∣mia, that is the Mariage of one wife: and o∣thers after another sort. Councels also did of∣tentimes erre, as we haue aboue declared at large. Lastly y^e traditions do other while erre & are repugnant in them selues. The traditi∣on of Ephesus was, that the Christians should celebrate Easter vppon the 14. daie of the moneth, as the Iewes did: and they as∣cribed the same vnto Iohn the Apostle and E∣uangelist. But contrariewise the Romane tradition was, that the Christians should not celebrate Easter but after the 14. daie of the moneth, least they might séeme to agrée with the Iewes. And of this tradition they make Peter and Paul to be authours. Either of both is Apostolicall yet both of them maie not be allowed. But Panormitanus de electionibus in the Chapter, Significasti, saith that the vn∣learned, if they bring the Scriptures must be more beléeued, than the Pope & the whole Councel if they deale without the scriptures. A man that was a Canonist, although hée oftentimes erred in manie other things, yet could he sée this. Paul saith: When anie man prophesieth, let the rest sit still and iudge. The fathers when they interprete the scrip∣tures, doe not they Prophesie? Wherefore we must as it were sit and iudge of their sayings.

17 But they saie that then at the least∣wise the Fathers are to be allowed, when they agrée among themselues. No verilie not then alwayes. For the consent of the Councell of Chalcedon tooke awaie the con∣sent of the second councell of Ephesus. In the Synode of Constantinople vnder Leo the Emperour, there was a consent to take a∣waie Images. But that consent in the Sy∣node of Nice, vnder Irene was taken awaie by an other consent: And that selfe same con∣sent was afterward also taken awaie by the Councell of Germanie, vnder Charles the great. But I will adde a proofe by induction that we must not alwayes iudge of the scrip∣tures by the Fathers, but we must rather iudge the Fathers by the Scriptures. Other Fathers saie, that iustification is of Faith, and not of workes. Others doe affirme that workes doe much auaile vnto iustification. Who shall decide this controuersie? The word of God. Paul vnto the Romanes saith. We iudge that a man is iustified without the workes of the law. Neither can it be saide, that Paul in that place doeth onelie treate of Ceremonies, for he treateth in that place as touching that lawe which sheweth sinne and worketh wrath: and he addeth that we be iustified fréelie, and he mentioneth the de∣caloge: I had not knowen lust (saith he) vn∣lesse the lawe had saide: Thou shalt not lust. Peter was reprooued by Paul, because he dis∣sembled and withdrew him from the Table. Here doeth Ierom contend with Augustine, Ierom saith that Peter so dealt with Paul as though that matter had béen doone of set pur∣pose: that by the reproouing of Peter, the Iewes which were present might the better vnderstande the whole matter. Augustine cannot abide anie dissembling or lie in the

scriptures. Who shal here be the Iudge? The word of God. Paul to the Galathians: He was (saith he) to be reprehended or blamed, be∣cause he did not walke vprightly according to the truth of the Gospell. Vpon these words: Thou art Peter, & vpon this rocke will I build my Church, others vnderstand: vppon the rocke, that is vppon Christ, and vppon the faith, and confession of Peter: but others: v∣pon Peter himselfe. Who shall iudge this controuersie. The word of God. Paul saith, An other foundation can no man laie than that which is laide, euen Iesus Christ. In the Scriptures the dead are oftentimes said to sléepe. That doe some referre vnto the bodie, others vnto the soule. Who shall iudge this case? The word of God. Christ saith vnto the théefe: This day shalt thou be with mee in Paradise. And Paul saith, I desire to be dis∣solued and to be with Christ. Daniel confes∣seth his sinnes. In which place, Origen saith, that he doeth not susteine his owne person, but the person of others. Augustine citeth this verie place against the Pelagians and teacheth, that none is innocent. Who shall iudge these things? The word of God. Paul saith: All haue sinned and need the glorie of God. And Iohn: If we shall saie that we haue no sinne, we deceiue our selues, and the truth is not in vs. Paul saith: Who shall deliuer me from this bodie subiect vnto death? This doe Ambrose and Augustine interprete of Paul regenerate. Others thinke it was spoken of others not regenerate, and that it cannot be applied vnto Paul. Who shall iudge of these sayings but the word of God? In the same place it is written, I serue the Law of God in my minde: But those that be not regene∣rate serue not the lawe of God in mind. And he addeth, The good which I would, that I doe not. But those that be not regenerate, those cannot will that which is good. And he addeth through Iesus Christ our Lord. It is not the part of a man not regenerate to giue thankes vnto God: the Heretikes called Millenarii, thought that Christ would re∣turne vnto the earth, and raigne among men for the space of a thousande yeares. And of this minde was Papias, Lactantius, A∣pollinarius, Irenaeus, Iustinus and others: those doeth Ierom flout and calleth it a Iewish fa∣ble. This controuersie doeth the worde of God easilie decide. Paul saith: The word of God is not meat and drink. And Christ saith: My kingdome is not of this world. And in the kingdome of my Father they are neither ma∣ried nor doe marie. In the times of Cyprian and Augustine, the Eucharist was deliuered vnto Infantes. This is not doone in these dayes, but which is the better the worde of God shall iudge. Paul saith: Let a man trie himselfe, and so let him eate of that bread and drinke of that cup. But Infantes can not trie them selues. I might besides recite ma∣nie things in which the fathers disagrée a∣mong themselues, where it should be neces∣sarie to referre the iudgement to the word of God. Wherefore let Smith consider howe wiselie he might write thus: According to the rule and leuell of these fathers let vs ex∣amine the sense of the holie Scriptures: let vs follow the iudgement of these men in rea∣soning of things pertaining to the holy scrip∣tures.

18 But our aduersaries, while they thus obtrude the Fathers, séeke no other thing but to beare rule ouer our faith. But this would not Paul. We will not (saith he) beare rule ouer your faith: That is, vnder that pretence that we teach you faith, we would not beare rule ouer you in taking awaie your substance. Wherefore it is not méete that the Fathers (in respect that they taught faith in the Church) should so farre ouerrule, as whatsoeuer they haue saide or written, it should not be lawfull to iudge the contrarie: for that would not be to beare rule, but to ex∣ercise tyrannie. Augustine in his second booke to Cresconius Grammaticus. We (saith he) do iniurie vnto Cyprian when we seuer any of his writings from the authoritie of y^e Cano∣nical Scriptures. For it is not without cause y^t the Ecclesiastical Canon was made with so wholesome care, wherunto certaine bookes of the Prophets and Apostles doe belong, the which wee ought not in any wise to iudge, and according vnto which we may freelie iudge of other mens writings whether they be faithfull or vnfaithfull. And Constantine in the Synode of Nice, exhorted the Byshops that they should decide all controuersies by the Canonical Scriptures, by the scriptures Propheticall and Apostolicall and inspired by God: As Theodoretus testifieth in his hi∣storie. And Augustine against Faustus the Maniche in the xv. booke and v. Chapter: The scripture (saith he) is set as it were in a certaine seate aloft, to the which euerie faithfull and godlie vnderstanding should humble it selfe. Therein if anie thing as absurde, shall mooue vs, it is not lawfull to say: the authour of this booke helde not the trueth, but either the booke is faultie, or the Interpretour erred, or else thou doest not vn∣derstand it. But in the workes of them that came after, the which are contained in innu∣merable bookes, but are in no respect made equall vnto that most sacred excellencie of

the Canonicall scriptures, yea in which soe∣uer of them is found one and the same truth, yet the authoritie is farre vnequal. Where∣fore if perhappes anie things in them are therefore thought to dissent from the trueth, because they be not vnderstoode as they be spoken, yet the reader or hearer hath there a frée iudgement, whereby he maie allowe that which shall please him, or disallowe that which shall offende him: And all, which be of that sort, vnlesse they be by sure reason, or else by that Canonicall au∣thoritie defended, so as it maie be plainelie shewed, that that which is either there dispu∣ted or declared, is altogether so, or that it might be so; if it shall displease anie man or that he will not beléeue it, he is not blamed. And in the 19. Epistle vnto Ierom: This frée seruice I owe vnto the diuine Scrip∣tures, whereby I so followe them alone, as I doubt not but that the writers of them er∣red nothing at all, nor put anie thing guile∣fullie in them. And there is no antiquitie or dignitie of person so great as can prescribe vnto the word of God. Whether we our selues (saith Paul) or an Angell from heauen shall preach vnto you anie other gospell than we haue preached, let him be accursed.

19 But our aduersaries continuallie make much a doe of yeares, of times, and of the holinesse of fathers: But all these things ought to be of none importance against the word of God. Christ and the Apostles neuer cited the Rabbins and Fathers, although manie were verie well learned, but they taught all the things out of the lawe and the Prophets. Ierom vppon Esay the 18. booke and 65. Chapter. That they should not ha∣sten to beléeue without reason, let them fol∣low Nathanael, who was praised by the mouth of the Lord: Behold a true Israelite in whom there is no guile. He sought Christ by the authoritie of the scriptures, and was de∣sirous to haue knowledge of y^e Prophets, say∣ing: Can there anie good thing come out of Nazareth? And the sense is: why bring ye me Messias out of Galile and from Nazareth, whom I know was sent before out of Beth∣leem Iuda? Wherefore the Apostles and Apostolicall men will so beget their children as they maie instruct them in the holie scriptures. The same father vppon the 23. chapter of Matthew vppon these words: And vpon you shall come all the bloud which hath beene shedde from the bloud of Abell the iust, vntill the bloud of Zacharie, dea∣leth with the place in controuersie, who was that Zacharie that was slaine betwéene the Temple and the Altar. And he alleadgeth the opinion of them which would haue him to be the father of Iohn Baptist, who was slaine because he had preached Christ. Wher∣of he thus speaketh: Because this thing hath no authoritie of y^e Scriptures, it is as easilie reiected as it is prooued. And by these words he closelie quippeth Basil, who was of the same mind. So in the seuentéenth cha. of the Actes, when Paul had preached Christ to the Thessalonians, they did not straight waie giue credite to his words, but they tooke counsell of the scriptures whether the thing were so or no. And vnto the Corinthians whē he had said: An other foundation can no man laie than that which is laide, euen Christ Iesus: he addeth, that some, but not all, doe build vppon it gold and siluer or pretious stones, but othersome haie, others stub∣ble.

20 When I read Augustine in the third booke de Doctrina Christiana in manie places, where he intreateth of the interpretation of the Scriptures, I neuer sée him send the rea∣der vnto the fathers: If saith he there hap∣pen anie obscure or hard place in the scrip∣tures, conferre the same with an other place in the scriptures, either more manifest, or with the like. Then if out of one place many senses maie he gathered, chiefelie imbrace thou that, which shall most séeme to edifie. Thirdlie indeuour (saith he) that béeing in∣structed in the tongues thou maist come to the interpretation of the scriptures. For it oftentimes commeth to passe, y^t what thou vnderstandest not in one language thou maist vnderstand in an other. Fourthlie, let it not gréene thée to take counsell of sundrie interpretours: for that which one hath ex∣pounded somewhat obscurelie, an other hath expressed oftentimes more plainelie. Fifth∣lie, all circumstances must be diligentlie con∣sidered. Sixtlie, thou must sée what went be∣fore, and what foloweth: but speciallie (saith he) neuer remooue thine eyes from the pur∣pose of the writer. By this waie and meanes Augustine thought that we might most easily attaine to the sense and vnderstanding of the Scriptures. Although I disallow not but that young men maie also take counsell of men better learned & of interpretours. How∣beit this let them remember, that they who∣soeuer they be, although neuer so well lear∣ned, cannot prescribe against the manifest word of God. There is an excellent Epistle of Cyprian vnto Caecilius the 2. booke, the 3. Epistle. We must not regard (saith he) what this man or that man shall iudge, but what Christ shall doe and teach. In that place was disputed against the Aquarian he∣retikes

who in the celebration of the Lords supper, vsed water in stéede of wine. Those did Cypriā blame, because they did it against the word of God. At this daie the Papistes vse not water indéede instéed of wine, but they teare and mangle the Sacrament, and the one part they plucke awaie from the peo∣ple: neither doe they consider in the meane time, what Christ taught or did, but onelie what some men haue decréed against the word of God. Euen so in those ancient times of the Iewes, when all things were weigh∣ed according to the Scriptures, all things were sound and perfect. But when the con∣trouersies were reuoked vnto the Rabbins, who sate in the chaire of Moses, all thinges were mard and corrupted: And therefore the Pharises were reprooued by Christ, because for their owne traditions they violated the commaundements of God.

21 Further what else is there sought, but that the minde maie be in quiet? But the minde cannot be in quiet, vnlesse it be in the word of God. But the word of God (say they) is obscure. Admit it be: and the Fathers al∣so be oftentimes obscure. Wherefore they must néedes wauer alwayes in minde and conscience, which take awaie this anchor from themselues. This order also the Eth∣nicke writers followed. For from things (say they) that be better knowen, we must goe to things y^t be lesse knowen. But those things which belong vnto religion, are only knowē by faith and not by the sense. But vnto faith the Scriptures are better knowen than bée the fathers. For faith is by hearing, & hea∣ring by the worde of God, & not by the worde of the Fathers. But we must specially note, that which Paul hath in the first to the Corin∣thians: Comparing spirituall things with spi∣rituall things, for a carnall man doeth not per∣ceiue those things which belong to the spirit of God. So then a cōparison must be made, that our spirit may be confirmed by spiritu∣all things. What is so spirituall as be the diuine Scriptures? For they procéeded (as I may say) immediatlie from the spirit of God. But they say, that the fathers also are spiri∣tuall. I confesse: for they were faithfull and regenerate. But how were they spirituall? Verilie not in that they were fathers, but in that they were Christians: and this is a thing common to all the faithfull. And be it they were spirituall fathers, yet were they not so altogether of the spirit as they had no∣thing of the flesh or humane affection, for they did not alwaies speake, or write, or iudge according to the spirit, they are euen at variance sometime among themselues. So be not the holie Scriptures. I adde, that in Christ there is neither man nor woman, nei∣ther bond nor free, but onelie a new creature. For the spirit of God is not bound to persons that it should be in this man because he is a king, or in that man because he is a subiect: for it is common vnto all men. A father hath the spirit of God, but not in that respect that he is a father. A young man hath the spirit of God, yet not therefore because he is a young man. Augustine against the Donatists the 2. Booke and 3. Chapter: Who knoweth not that the holie Canonicall scripture, aswell of the olde Testament as of the new, is contai∣ned within his owne certaine boundes, and that the same is so preferred before all the latter writings of Bishops, as thereof may in no wise be anie doubt or disputation? But the writings of Bishops which after the Ca∣non confirmed either haue bin written, or now are in writing, we knowe, if that any thing in them haue perhaps scaped the truth, must bee reprehended both by a spéech per∣haps more wise, of some man that is more skilfull in that matter, and by a grauer au∣thoritie of other Bishops, & also by the wise∣dome and counsels of them that bee better learned. And these Councels which are made by particular Regions or Prouinces must giue place (without casting any doubtes) to the authoritie of more fuller councels, which are held by the whole Christian world. And that the more full Councels themselues be∣ing the former are oftentimes mended by the latter: when that which was closed vp is by some experience opened, and that which was hidden is knowen. And against Maximinus the Arrian Bishop: Now (saieth he) neither I ought to alleage the Councell of Nice, nor thou the Councel of Ariminum, as it were to giue iudgement before hand. Neither must I staie my selfe vppon the authoritie of this, nor thou vpon the authoritie of that. Let vs contend by the authoritie of the Scriptures, which are not eche mans owne, but common witnesses of both, so y^t matter with matter, cause with cause, reason with reason, maie encounter together. And in his treatise De bono viduitatis: what shoulde I more teache thée than that which we reade in the Apo∣stle? For the holie Scripture ioyneth a rule with our doctrine: that we shoulde not pre∣sume to vnderstand more than we ought to vnderstand, but that (as he saieth) we should vnderstand according to sobrietie, euē as the Lord hath dealt vnto euerie man the mea∣sure of faith.

22 But they obiect vnto vs that Paul in the Epistle vnto Timothie, calleth y^e Church

the pillar of trueth. I graunt it, it is in déede the pillar of truth, but not alwaies, but when it is staied vp by the word of God. And it is called a Church of y^e Gréek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to stirre vp: and it is stirred vp and called forth by the word of God: and as long as it doth according thereunto, so long it is the pillar of trueth. What then? Doe we re∣iect the fathers? No not at all. But as con∣cerning the authoritie of the Fathers, we di∣minish the superstition of many, who accoūt their wordes in the same place and number, as if they were the wordes of God. In verie déede they wrought and founde out manie things, which we peraduenture shoulde ne∣uer haue founde out. Yet haue they not so written all things but that we must iudge and weigh what they haue written. But in iudging of things obscure we must set forth two markes. The one of which is inwarde, that is the spirit: the other is outward, that is the worde of God. Then if vnto these things, there come also the authoritie of the fathers, it shall be verie much worth. So in ciuil causes, Orators, when the thing is con∣firmed do adde other agreements taken from things alreadie iudged, and those otherwhile are of verie much weight: howbeit y^e Iudge pronounceth not according to those things: for we liue by lawes (as saith Demosthenes) not by examples. Hereby is vnderstoode that saying of Augustine Contra Epistolam Funda∣menti. I would not beléeue the Gospell (saith he) vnlesse the authoritie of y^e Church should mooue me. Here doe the aduersaries maruei∣louslie boast themselues, and crie out, that the authoritie of the Church is greater than is the authoritie of the word of God. And they bring forth the rule of Logicke, Propter quod vnumquodque est tale, illud ipsum est ma∣gis tale: that is, That whereby any thing is such as it is, that it selfe is more such: but for the Churches sake (say they) we beléeue the Gospell, therefore much rather we must be∣léeue the Church. Let vs examine that rule, and sée howe much it maketh for them. A schoolemaister was the cause why Virgil should be a Poet, therefore his maister was more a Poet than Virgil. By reason of wine a man is drunke or furious, therefore wine is more drunken and furious. Why doe not these things followe? Because in efficient causes this rule doeth not holde, vnlesse it be both the whole cause and the next cause, not the remooued or instrumental cause. But the Church is not the whole cause why we be∣léeue the Gospell, the spirit helpeth also, without which we neuer beléeue. In déede the scriptures are preserued in the Church, and the Testaments are kept safe by the Bi∣shop or Magistrate: but neither the Bishop nor Magistrate may alter them. A Notarie or Scriuener writeth actes and bargaines, and otherwhile retaineth the writings in his office: yet must not greater credite be gi∣uen to the Notarie than to the testator or to them that make the bargaines.

23 But they are woont to say, that Here∣tickes beléeue not the Scriptures: but that is their owne fault and not the fault of the Scriptures. And the obstinate Iewes would not beléeue, no not Christ or the Apostles. But this must be imputed to their own fault and not to Christ nor to the Apostles. What; will they saie that they will not beléeue, no not the Church? For after y^e Synode of Nice the Arrians both were more in number and more obstinate than euer they were before. But why doe they place the Church aboue the Scriptures? Let themselues goe vnto the Turkes, that by the authoritie and name of the Church they maie bring them vnto the faith. Cyprian, De singularitate Clericorū hath an excellent place: If (saieth he) all that we doe, we doe it onely to the ende that we may please the Lord, vndoubtedly, whatsoeuer the Lord, whom we séeke to please shall will and command and allow, that onelie shalbe iust. For séeing that seruantes cannot knowe of themselues, what will please their lordes, vnlesse they follow the commandements of their lordes, and that men doubtlesse are not able to knowe the mindes of men like vnto themselues, vnlesse they haue receiued that which they shoulde obserue: much rather mortall men cannot comprehend the righte∣ousnes of the immortall God, vnlesse he him∣selfe vouchsafe to declare the iudgements of his righteousnesse. Wherefore they which shunne the scriptures and make much of the Fathers, séeme to me not to be students of diuinitie, but of Fathers. But wee will saie, that which in olde time a certaine Eth∣nick answered, that he cared not for those di∣mi gods, so he might haue Iupiter to bee fa∣uourable. Euen so we make not so great ac∣count of the sayings of the Fathers, so the Scriptures make of our side. So as we sée that in olde time it was a laudable custome, that nothing shoulde be read in the Church besides the Canonicall Scriptures: and this was decréed in the thirde Councell of Car∣thage. And in the Synodes when the contro∣uersies were disputed both of the one side and of the other, at the last, y^e Bishops pronoun∣ced sentence out of the holy scriptures, wher∣of we haue a most manifest example in Cy∣prian. For when there was a controuersie in

the Councell as touching the Baptisme of Heretickes, euerie Bishop prooued his opini∣on by the testimonie of the Scriptures. A∣gaine, séeing we would restore the Church in which the aduersaries themselues confesse many things to be corrupted, there is no bet∣ter counsell than to reuoke all things to the first beginnings of the Church, and to the first originals of Religion. For so long as we staie in Councels and Fathers, we shall alwaies dwell in the same errours. So in the Common weales, where any thing is de∣cayed, good Citizens giue their indeuour, that the same maie be reuoked to the first begin∣nings and foundations of the Citie if so be that those were good.

A iudgement touching the Canons ascribed to the Apostles.

24 But Smith kéepeth a great stirre for Canons of the Apostles, and vehemently ac∣cuseth vs because wee will not by publike teaching receiue them as Canons of the A∣postles. But I would haue him to tell mée whether they themselues receiue them or no. Perhaps, as he is wilfull, he will saie: yea. But in the ix. Chapter, it is there comman∣ded, that a Bishop and any else of the Cata∣logue of Priests, which standeth at the mi∣nistration of the holie mysteries, if he will not communicate, either let him shewe the cause, or let him be excommunicate. Verilie if he will admit this lawe, he himselfe shalbe a thousand times excommunicate, séeing he is verie oftē present at his idolatrous Masse, and doeth neither communicate nor yet shew a reasonable cause why he abstaineth from the communion. In the x. Chapter also it is there commaunded, that faithfull men which enter into the Church, should heare the scrip∣tures, should perseuere in prayers with o∣thers, and should communicate; otherwise they ought to be depriued of the Communi∣on. Let this fellowe saie, whether at this day his Papisticall Churches will haue this Ca∣non to be of force, or whether they do receiue it for a Canon or no. In the 6. Canon it is commanded that no Bishop or Priest vnder the pretence of Religion, should put awaie his owne wife, and that if he should put her awaie, he should be excommunicate, and fi∣nallie if he perseuere, he should be depriued. Doeth not this place sufficientlie prooue that they which were called to be Bishops, might lawfullie retaine the companie of their owne wiues? And againe it appeareth hereby, that Matrimonie is not so repugnant to the holie Ministerie as these men imagine. Which thing is nowe declared by Paul: and there∣fore for the confirmation of this, there is no néede of these vnwritten Canons. But let vs yet procéede further, & sée whether these Ca∣nons doe so greatlie please Smith. In the 38. Chapter we reade that the Councels of the Bishops shoulde be celebrated twise in the yeare: namelie at the feast of Pentecost, and in the moneth of October. Here woulde I knowe, whether the Papisticall Church re∣ceiue this Canon. It receiueth it not, séeing the Councels of Bishops are rare therein. Woe be to Gregorie Nazianzene if this Ca∣non were true: who not onelie conueied himselfe away from the Councel of Bishops, but as it is in a certaine Epistle of his, he durst write that he neuer in a maner sawe anie good ende of the Councels of Bishops. Certainlie these Canons, if they were writ∣ten by the Apostles (as this man would beare me in hand) they should no lesse be reckoned within the account of the diuine scriptures, than be the Epistles of the Apostles. For what priuiledge should be more assigned vn∣to the Epistles than vnto the Canons, if the Apostles had bin authors alike of both sortes of Scripture? Did euer anie man recken these Canons among the Catalogue of the Scriptures? But yet I minde to adde that which is written in the 8. Canon. If any Bi∣shop, or Priest, or Deacon shall with the Iewes celebrate the holie daie of Easter be∣fore the winter Equinoctiall, he shall be de∣priued. This Canon if it had bin made by the Apostles, what place could haue bin left for the contention which happened in the time of Victor, Policrates and Irenaeus? The Ephesians did celebrate Easter after the ma∣ner of the Iewes, alleaging the tradition of Iohn the Apostle. The Romanes did other∣wise, and made vaunt of an olde institution of Peter their Apostle. Vndoubtedlie the Ca∣nons of the Apostles if they had bin nowe sprong vp had defined this vaine question. Hereby this commeth to my minde, that, as the selfe same Canon cyteth, they make men∣tion both of the readers & singers, as though in the time of the Apostles eyther readers or singers were reckoned among the holie or∣ders: these orders (beléeue me) were brought in after the Apostles. There is neuer anie mention made of these orders in the holie Scriptures of the new Testament. Thou maiest finde Bishops, Elders, and Deacons. The rest be put in and inuented by men, not that there were not in y^e Apostles time those which read or recited something in the holie congregation, or those which did sing some∣what,

but thou canst neuer shew, that these things belonged to the holie orders. Where∣fore séeing the Apostolicall Canons haue made mention of these orders, they bewraie themselues to be counterfeit. Further I passe ouer that Zepherinus the Bishoppe of Rome in his decretall Epistle, maketh these Canons of the Apostle to be seuentie; when as there are onelie reckoned fiftie. Which so great a diuersitie of number, declareth them not to be of the right sort. For if they had bin properlie and lawfullie set forth by the Apo∣stles, we should haue them preserued with singular diligence, and there would be a cer∣teintie of their number, according as the Canonicall Epistles of the Apostles are extant: neither is there anie doubt of their number.

Notes

• In 1. Sa. 14. at the end.
• That Ma∣gistrates & lawes must be obeyed.
• Rom. 13. 5.
• Ephe. 6. 5. 1. Pet. 2. 18. Mat. 17. 27.
• Exo. 20. 12.
• Pro. 24. 21.
• Whether Byshops may make Lawes.
• 1. Pet. 5. 3.
• 1. Cor. 7. 39 Iam. 4. 12.
• Esa. 33. 22.
• The Ca∣nons haue licenced thē to make Lawes.
• Ostiensis.
• An answere to the rea∣sons deny∣ing this power vnto Byshops.
• Cicero. What the Lawe is.
• 1. Pet. 5. 3.
• 1. Cor. 7. 37
• Esa. 33. 22.
• Antono∣masia is when in the place of a proper name an o∣ther name is put.
• 1. Cor. 11. 5
• Acts. 15. 29
• 1. Co. 14. 40
• What ma∣ner of laws ought to be of y^e Church
• Deut. 12. 32
• Lawes to••∣ching th•…•… indifferent.
• Matt. 15. 9.
• Esa. 29. 23. Ibid. v. 14.
• Col. 2. 10.
• Gal. 5. 1.
• Col. 2. 22.
• Matt. 15. 9.
• Matt. 15. 3.
• 2. king. 18. 4
• Of what force the lawes of y^e Church be.
• Act. 15. 29.
• Ibid. ver. 10
• Col. 2. 16.
• Mat. 15. 11.
• 1. Cor. 10. 25.
• Wherein they differ from lawes politike. Rom. 13. 5.
• In 1. Sam. 15. 22. Matt. 9. 13. Osee. 6. 7. In 1. Sa. 15
• Why obedi∣ence is bet∣ter than sa∣crifices.
• Ier. 7. 22.
• Esa. 1. 11.
• Psal. 50. 10.
• The place of Ieremie expounded by Ierom.
• 1. Cor. 1. 17
• Mat. 28. 1••.
• 1. Cor. 1. 1••
• What be sa¦craments.
• An excellent argument to prooue that a sacrament cannot wor∣thely be re∣ceiued with∣out faith.
• Rom. 12. 3.
• Other rea∣sons why obedience is b••tte•• than sacri∣fice.
• 1. Sa. 15. 22
• Of what o∣bedience the words of Samuell, are means.
• Luk. 10. 16.
• In 1. Cor. 4 ver. 17. & In 1. Cor. 1. 10.
• The traditi∣ons called Apostolical. Milke and honie giuen to the bapti∣zed.

  The Eucha∣rist giuen to Infants.
• Reasons for fasting Thursday and Fryday
• Matt. 9. 15.
• Augustine. No fasting betwéene Easter and Pentecost.
• Cyprian al∣loweth no traditions but such as are in the Gospel.
• In 1. Cor. 12. ver. 10. How Spi∣rits may be discerned.
• Matt. 7. 15.
• 1. Thess. 5. 21.
• 1. Iohn. 4. 2.
• Augustine.
• Looke part. 1. pl 3. Art. 8 Euery one that holdeth right opini∣ons is not therefore saide to be of Christ. Two sorts of confessiō.
• Tit. 1. 16.
• Many he∣retiks haue liued godlie in shewe.
• 1. Ioh. 3. 20.
• 1. Cor. 13. 3.
• Two rules for the try∣ing of spi∣rits. 1. Ioh. 4. 2. The confes∣sion of opi∣nions must be examined according to y^e scriptures Before the new Testa∣ment was written opi∣nions were examined by the Apo∣stles say∣ings. 1. Iohn. 4. 6.
• Life and maners must be try∣ed by disci∣pline.
• In 1. Cor. 2. verse. 14.
• Out of this place is ga∣thered an argument against Councels.
• Looke after pl. 6. Act. 9. & 17 &c. Looke part. 1. pl. 6. Act. 11.
• Augustine.
• We must appeale frō the Coun∣cels and Fa∣thers to the scriptures
• Augustine.
• Look in the booke of bowes pag. 72. set forth at Basil, Anno 59. & pag. 235. & 419. Ioh. 16. 12.
• Nothing necessarie to saluatiō re∣maineth in man to ap∣point.
• Ioh. 16. 13.
• Ioh. 14. 26. Ioh. 15. 15.
• The autho∣ritie of Councels must not be reiected, when they deale by the word of God.
• Gal. 2. 6.
• For what cause Coun∣cels should be some∣times had.
• Gal. 1. 8.
• In 1. Cor. 4. verse. 3. Look part. 1 pl. 6. Act. 7.
• Simili∣tudes.
• The first way to iudge of the scriptures is by faith and the spi∣rit.
• An other way to iudge of the scriptures.
• Why some Gospels
• Were allow∣ed and so•…•…e not.
• Out of the Booke of Vowes. We must not appeale from y^e scrip∣tures to the Fathers. Looke in the Treatise a∣gainst Gar∣diner pag. 49. set forth at Tigur. Ro. 10. 17. 1. Cor. 2. 8. 2. Tim. 3. 16
• Ibid. ver. 15
• Iohn. 4. 42.
• Augustine.
• Basilius. Ro. 14. 23. Ro. 10. 17.
• Iohn. 10. 17
• Gal. 3. 15.
• Ierom.
• Chrysost.
• Iohn. 5. 39.
• Mat. 22. 29
• Rom. 15. 4.
• Phil. 1. 18.
• Luk. 16. 29.
• Gal. 1. 8.
• The Church iudgeth by the word, and by the spirit.
• The fathers Councels & Traditiōs erre, and are sometimes one against an other
• Panormi∣tanus.
• 1. Cor. 14. 29.
• The fathers are not to be allowed in all things wherein they agrée together.
• We must iudge of the fathers by y^e scriptures
• Rom. 3. 26.
• Rom. 7. 7.
• Gal. 1. 14.
• Ibid. ver. 11
• Mat. 16. 18
• 1. Cor. 3. 11
• Ioh. 11. 11.
• 1. Thess. 4. 13. Luk. 23. 43.
• Phil. 1. 23. Dan. 9. 5.
• Rom. 3. 23. 1. Iohn. 1. 8
• Rom. 7. 24.
• Ibid. ve. 22.
• Verse. 19.
• Verse. 25.
• Rom. 14. 17
• Ioh. 18. 36.
• Mat. 22. 30
• 1. Cor. 11. 28.
• 1. Cor. 1. 24
• Augustine
• Constan∣tine.
• Augustine
• Ierom.
• Iohn. 1. 47.
• Verse. 35.
• Verse. 11.
• 1. Cor. 3. 11.
• Howe the harder pla∣ces of y^e scrip¦ture must be expoūded Look in the treatise a∣gainst Gar∣diner. pag. 279.
• Cyprian.
• Ro. 10. 17.
• 1. Cor. 2. 13
• Gal. 3. 28.
• Augustine.
• 1. Tim. 3. 15.
• Paul cal∣leth the Church the pillar of trueth. Whereof y^e Church is so called.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Two waies of iudging obscure things.
• Augustine.
• A rule in Logicke.
• An exami∣nation of y^e former rule
• A proofe y^t the Church is inferior to the scriptures.
• Cyprian.
• In old time onely the Canonicall Scriptures were read•…•… the Church
• The third Councell of Carthage.
• Out of the booke of Dowes.
• The Com∣munion.
• Priuate masses con∣demned.
• Ecclesiasti∣call men maried.
• The By∣shops Coū∣cels to be celebrated twise in the yeare.
• Gregorie Nazian∣zene.
• Easterday.
• What or∣ders in the Clergie mē y^e scriptures acknowlege
• The Canōs of the Apo∣stles are feined.
• Zepheri∣nus.