Question 2

We see all men, who at leastwise striue not to cast off all sense of humanitie, to imbrace and professe some opinion of God and his wil, as also some manner of worshipping him, partly drawen from nature her selfe, and partly by persuasion receaued: which is it that they cal Religiō. Now albeit al wil easily grant that to be the true Religion, which hath beene deliuered by God himselfe, neither will they seem to haue come vnto that degree of impudency, as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil: yet notwithstanding, which maie be that Religion deliuered from aboue, wil neuer be agreed vpon amongest men, vntil our Lord Iesus Christ returning to iudge the quick and dead, doe decide the controuersie. There are two opinions of Religion. The one deemeth that in euery Religion, which doth leade a man towardes God, saluation is to be found. The iust man shal liue by his faith, that is, euery man (as these men interpret it) shall liue by his faith, what maner so euer it be. But this opinion is not true: because there is but one true Religion: others are false, lying at variance with the true, according as it is said: He that beleeueth not in the Sonne, the wrath of God abideth on him. The other opinion thinketh (and that rightly) that that is the true Religion, in which God is truely worshipped, and that to be but one, & that in it onely men shal be saued. But the Church of God doth certainly know, and though all the Diuels and wicked ones stamp at it, doth professe that this is the alone true and wholesome doctrine of God and his worship, which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers, and afterwards would haue to be contained in the scriptures by the Prophets and Apostles. Since then whatsoeuer we may affirme of God and the saluation of men, doth depend on the written word, we wil first consider these foure things as touching the Scripture, before wee come to make recitall what our selues affirme.

1 What the holie Scripture teacheth: or, how Christian doctrine is diuided.

2 What Religion, deliuered in the Scriptures, differeth from other religions: or how we ought to discerne the true Church, and to disseuer her from other sects.

3 From whence it appeareth, this Religion alone to be true and diuine: and al others to be forged.

4 For what cause no doctrine besides the holy Scripture is to bee receaued into the Church.

OF THE FIRST QVESTION

¹ THE argument and summe of the whole sacred Scripture cannot be more rightly, nor more simply, nor with more perspicuous breuitie comprised, thē the holy Ghost hath comprised it in the ten commandements, & Creed, in which the Articles of our Faith are rehearsed: which will be manifest inough if we remēber that the whole Scripture consisteth of twoo partes, the Law and the Gospell. The Catechisme of Heidelberg maketh mention of three, of which yet the first & the third appertaine vnto the Law. Others make fiue parts: The Decalog or tenne commandements, the Law, the Creed, the Sacraments, and praier. But the Decalog is the summe of the Law: and therefore is it to be referred vnto the Law, which is the former part. The Creede conteineth the summe of the Gospel: and therefore must it be referred vnto the Gospell, which is the secōd part. The Sacraments are as appurtenāces adioined vnto the doctrine of the Gospel: therfore also they are referred vnto the second part. Praier is a part of the worship of God; and therefore to be referred vnto the Law. There are also who say, this doctrine of the Church is diuided. 1. Into the doctrine as touching God, 2. into the doctrin concerning his wil, 3. into the doctrine concerning his works. But these three parts are handled both in the Lawe, and in the Gospel.² 1. For al the doctrine concerning God is either of the nature, or of the will, or of the workes of God. Wherefore what the nature of God is, is taught in the Law and Gospel. His wil is seene either in his commandements, or in his threatnings, or in his promises. Now his works either are his benefites, or the iudgementes of his will, which are to be beheld in the creation, after the fal, & in the restoring of man. Besides these, the sinnes also of men and diuels are described. And of all these wee are taught, either in the Law, or in the Gospel, or in both. Wherefore the Law & the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture.

2 Christ himselfe hath made this diuision, saying: So it is written, and so it behooued Christ to suffer,³ and to rise from the dead the third day, and that in his name should be preached repentance, and remission of sinnes. Now all this is conteined in the Law and the Gospell.

3 Because the Law and the Gospel doe comprehend the same, which are comprehended in the writings of the Prophets and Apostles, and in the doctrine of the Church, in which is comprehended, what God hath done vnto vs, and what of vs hee requireth. Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel.

4 We doe gather also the self-same argument of the holy scripture by this,⁴ that the bookes of the Prophets and apostles are called the old and new Testament. For it is wel known that here by the name of Testament is meant the couenant. If then the couenant which is between God and the faithfull bee described in these bookes, it must needes bee that in them is declared what God promiseth and what hee doth vnto vs, to wit, his fauour, remission of sinnes, his holy spirit, righteousnes, and life euerlasting, and preseruation of his Church in this life, by and for his sonne our mediatour: as also what he requireth of vs, that is to say, faith, by the which we receaue his benefits: and a life framed according to his commandementes, by which wee declare our thankfulnes. And these are the thinges which are taught in the Law and Gospell.

5 Neither is the meaning of the holy Ghost otherwise,⁵ when in a woorde he sayeth, that Christ is taught in the whole Scripture, and that hee alone is to be sought there. For Paul truely, as also the rest of the Apostles, did not propose a maimed, but a whole doctrine vnto the churches, euen as himselfe witnesseth, Act. 20. That hee kept nothing backe, but shewed all the counsell of God concerning the Ephesians. And yet the selfe-same Apostle 1 Cor. 2. saith: That hee knew nothing but Jesus Christ, and him crucifyed. And Cap. 3. That the foundation of the doctrine of the Church is Christ alone: And that this foundation is common to the Prophets together with the Apostles. Wherefore the Doctrine concerning Christ, is the summe and scope of the Scripture, and the foundation laid by the Prophets and Apostles, on which whosoeuer rely not, they are not stones of the Temple of God, that is, members of Christes Church.

OF THE SECOND QVESTION

Since that we do vnderstand, what is the Doctrine of the Church,⁶ cōteined in the books of the Prophets and Apostles, to wit, the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ: easie it is & necessarie for vs to discerne it from al other religions. 1 Because of the commandement of God,⁷ which ought to suffice vs whether we know the cause, or no. Flie Idols, Depart from her, my people. Be not yoked with Infidels. Be yee holy. Touch no vncleane thing, yee that beare the vessels of the Lord. Hee that bringeth not this doctrine, bid him not, God speede.

2 For the glorie of God: who as hee will not haue him-self coupled with idols and diuels: So also hee will haue his truth seuered from lies, and his houshold to bee separated from the enemies of the Church, that is, from the children of Satan. It were contumelious so to thinke of God, as that he would haue such Children, as persecute him. There is no agreement betweene Christ and Belial.

⁸3 For our owne saluation, and that in two respects. 1. That the Church may be known, that is, may be beheld, vnto the which the faithful may ioyne them-selues. Whereas if thou canst not discern the true Church from the false, thou shalt not know vnto which to ioyne thy selfe, and what maner of woorship thou oughtest to follow. For God will, that all which are to he saued be gathered vnto the Church, according as it is said, Out of the Church there is no saluation. 2. In regard of our comfort: that euery one may know of what kingdome they are, and whether they be of those vnto whom God promiseth saluation. This canst thou not know, except thou canst discerne the true Church from false churches.

4 The doctrine of other sectes,⁹ and the difference is necessarie to be knowen, that our faith and comfort may bee the surer, when as we see that to be in our Church, which is wanting in others: likewise when as wee perceiue what is the cause, why they who make profession of our doctrine he saued, but all other sectes together with their sectaries be damned.

5 Least wee being deceaued should embrace the doctrine of some other sect, for true Religion.¹⁰ For there is no saluation in any other: neither among men is there giuen any other name vn•der heauen, whereby wee must bee saued. Therefore is it said, He that is the sheepheard of the sheepe, him doe the sheep follow: because they know his voice: and they wil not follow a stranger, but they flee from him; for they know not the voice of strangers. It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues, according vnto the rule 1. Iohn. 4 Beleeue not euerie spirit. For Sathan is wont to transforme himselfe into an Angel of light, and the most part of Heretikes doe imitate the woords of true teachers, whereas their opinions are most different. And wee oftentimes see that the ruder sort, when as they perceaue some similitude in some either rites or opinions, are easily lead to beleeue, that the aduersaries of the Church do professe either the same religion with vs, or not so bad as wee make it: or since that they haue some thing common with vs, that it is not much material whether they let passe some thinges, or ad some others. Wherefore least some shewe of likenes may beguile any man, it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight.

6 Least we be partakers of the punishments which are to¹¹ come on such men.¹² Goe out of her, that ye be not partakers in her sinnes, and that ye receaue not of her plagues.

¹³7 That the wicked may bee left vnexcuseable. For albeit an acknowledging of God is neither sufficient to saluation, nor true without the doctrine of the Church: yet so much of God is manifested vnto al men, as is sufficient to take away al excuse from them for their impiety. For neither vnto these very things, which may truely bee gathered concerning God by the light of nature and frame of the world, do they giue their assent, neither go they forward to seeke a more full knowledge of God, vnto the which those thinges are as it were spurs to pricke them forward: but either they doe quite and clean reiect them, or they draw them vnto an other meaning, and stitch their own inuentions vnto them, besides and against the testimonie of the whole nature of things and their owne consciences. So that they are ignorant indeed of God, but that of stubbornes and of purpose.

And this is the very cause why at length they are oppressed with desperation, because they are conuicted by the force of the trueth to haue stubbornely sought after error and blindnes.

The difference of this true doctrine from others

1 This doctrine was deliuered from God: other Sectes are sprung from men, and haue beene inuented by Diuels.

2 True Religion hath firme testimonies, diuine, such as quiet consciences,¹⁴ and conuince al other Sects of error.

3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God, rightly vnderstood and vncorrupt: and both the Tables of the Law are perfectly kept. As for other Sects, they cast away the principal parts of Gods Law, that is to say, the doctrine concerning the true knowledge and worshippe of God, which is contained in the former Table of the Decalog: as also they do reiect the inward and spirituall obedience of the second Table. That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table, or concerning the outwarde and ciuile duties towardes men.

¹⁵4 The whole Gospel of Christ, & that rightly vnderstood, is in the true church alone taught, and in this true doctrine alone is it contained. Other sects either are clean ignorant of it, as the Ethnickes, Philosophers, Iewes, Turkes, who also are as very enemies of the Church: or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors, of which part yet they neither know nor perceiue the vse, as the Arrians, Papists, Anabaptists, and al other Heretikes, of whom some concerning the person, others concerning the office of our mediator, maintaine errors. Al these, though they arrogate vnto themselues the title of the Church, and professe the name of Christ: yet (since that they depart from that onely foundation of the Church which is Christ, that is, since they do not acknowledge Christ either to be true God, or true man, neither do seek for righteousnes and saluation wholy in him) they are not the members of the true Church not so much as in outward profession, as it is said, 1. Iohn. 4. Euery spirit which confesseth not that Jesus Christ is come in the flesh, is not of God: and this is the spirit of Antichrist.

The difference of this true Doctrine from Philosophie

It is true that wee studie Philosophie, and not the Doctrine of other sectes: but yet there is a very great differēce between these twoo Doctrines. 1. Philosophie is whollie naturall: but the principall part of this doctrine (that is, the Gospel) is reuealed from aboue euen from God. 2. Only this doctrine declareth the Gospel: Philosophie is quite ignorant of it. 3. The Doctrine of the Church sheweth the originals of our miseries: Philosophie doth not so. 4 This doctrine whereas it doth assure vs of eternal life, it doth minister comfort vnto our consciences, and sheweth vs the way how to wade out of dangers: Philosophie teacheth vs not so much as this. 5. Of this we are taught the whole Law: Philosophie letteth passe the chiefest partes. Indeede Philosophie conteineth two partes profitable for mans life, as Logick, Mathematikes & others which God would not deliuer in this doctrine: But as concerning this doctrine, Philosophie hath but a little part of the Law, & that obscurely, and that taken out but of a few preceptes of the Law. It hath certain common comforts: those that are not common it hath not, as being proper vnto the Church. Commō comfortes are these. 1 The prouidence of God, or the necessitie of obaying him. 2. A good conscience. 3. The woorthines of vertue. 4. The final causes or the endes which vertue proposeth. 5. The examples of others. 6. Hope of reward. 7. A comparing of euentes: because a lesse euil is compared vnto a greater. Those comforts which are not common but proper vnto the Church, are, 1. Remission of sinnes. 2. The presence of God in miseries themselues. 3. Our finall deliuerie.

Certaine notes or markes, by which the Church is distinguished from others

The marks, which distinguish the Church, or the professors of true doctrine from others, are these. 1. Puritie of doctrine. 2. The right vse of the Sacramentes. 3. Obedience towards God and his doctrine, both in life and maners. Many times truly great vices do grow in the Church, but they are not maintained, as falleth out in other Sectes. For the true Church is the first her selfe that doth comprehend and condemne them, before any other. As long as this remaineth, so long remaineth the Church.

OF THE THIRD QVESTION

¹⁶ GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures, that no man without extreme and manifest impudencie, such as was the Diuels in paradise, durst saie that anie thing, if it were once apparantly knowen to haue beene spoken or commaunded by God, might be called into question, or that any man might refuse to obey it. Here-hence are those things so often inculcated in the Prophets, Hearken O heauens, & hearken O earth, For the Lord hath spoken. Thus saith the Lord. The woorde of the Lord came to Esaias, Jeremias, &c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God, there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them. But whether these bookes were written by diuine instinct, and by what proofes and Testimonies we are certaine of so great a matter, this is a question not to be let passe of vs.¹⁷ For except this aboue all other things remain stedfast and immoueable, that whatsoeuer we read in the bookes of the Prophets and Apostles, doth as truely declare the wil of God vnto vs, as if wee did heare God openly speaking to vs from heauen: it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned. Wherefore it is a consideration worthy those who are desirous of the Glory of God, and do seeke for sure comfort, to enquire whence it may appeare vnto vs that the holy Scripture is the word of God. To this question now long since answere hath bin made by the Papists, that forsooth it is not otherwise certain,¹⁸ then because the Church doth confirme it by her Testimonie. But we, as we neither reiect nor contemne the Testimony of the true Church, so we doubt not but their opinion is pestilent and detestable, who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church.

For first, wicked is it and blasphemous to say,¹⁹ that the autority of Gods woord dependeth of the testimonie of man. And if it be so, that the chiefest cause, why wee beleeue that the scriptures were deliuered from heauen, be the witnes of the church, who seeth not that heerby the autoritie of mans voice is made greater, then of the voice of God? For he that yeeldeth his testimonie vnto an other, so that he is the onely or the chiefe cause, why credence is giuen vnto the other, out of all doubt greater credite is giuen vnto him, then vnto the other who receiueth his testimonie. Wherefore it is a speech most vnwoorthy the maiestie of God, that the voice of God speaking in his holie booke is not acknowledged, except it bee confirmed by the witnesse of men.

Secondarily:²⁰ wheras the doctrine of the Prophets & Apostles doth preach of so great matters, as the certaine knowledge of thē is so greatly desired of all, who are well disposed, and the conflictes of doubtfulnes in all mens mindes are so great: what full assurance of our faith can there bee, what sure consolation against the assaultes of temptations, if that that voice, on which our confidence relieth, bee no otherwise knowen vnto vs to bee indeed the voice of God, but because men say so, in whom wee see so much ignorance, error, and vanitie to bee, that no man scarcely, especially in matters of some weight, doth attribute much vnto their woorde, except other reasons concurre with it.

²¹Thirdly, the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked, if we going about to stop their mouthes do therefore onely desire that we should be credited, that our Religion is from God, because our selues say so. For if they bee by no other confutation repressed, they will with no lesse shew of truth deny it, than wee affirme it.

²²Last of all, the scripture it selfe in many places is against this opinion, & doth chalenge a far higher authoritie vnto it selfe, thē which hangeth vpon mens woords. For so sayth Christ himselfe, Iohn. 5. I receiue not the record of man: signifieng thereby, that his doctrine stood not, no not on Iohn Baptists testimonie, although yet he did alleadge it, but as of lesse account, that he might omit nothing, by which men might be moued to beleeue. Therefore he addeth, But I saie these thinges that you may beleeue, I haue a greater witnes then the witnes of John. And if Christ nowe beeing humbled said these thinges of himselfe, then surely shall they be no lesse true of him being in glory, and sitting in his throne: And 1. Corinth. 2. Paul saith: My word and my preaching stood not in the entising speech of mans wisedome, but in plaine euidence of the spirit, and of power, that your faith should not be in the wisedome of men, but in the power of God. If so bee then our faith must not rest no not vpon reasons wisely framed by men, much lesse shal it depend on the bare word of men. Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles. If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles, as on the foundation: the certainty of the Scripture cannot hang on the Churches witnes. For so should not the Church be vpheld by the testimonie of the Prophets and Apostles, but by her owne. And 1. Iohn. 5. it is said; If we receiue the witnes of men, the witnes of God is greater. If it be greater, then the authoritie of it hangeth not on the record of man: But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice, then vnto the Church affirming the same.

Now that it is said of the contrary,²³ That by the Churches Obiection. 1 record alone it doth appeare vnto vs, that the sacred bookes, which wee haue, were written by the Prophets and Apostles, whose names they beare in their forhead, and that euen vnto vs they are come vncorrupt: this we grant not. For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints, that no fained or forged thing is in these books, thē it can be by the Church, and all the creatures of the world confirmed. They therefore who stand vpon the Churches testimonie alone in this point, shew that themselues haue not as yet felt or vnderstood the chiefest testimonies.

Furthermore they say, that the bookes authentike,²⁴ or as they Obiection. 2 terme them, Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement: and therefore that the autority of holy canon doth depend on the churches wisedome. But that this difference of the bookes is not determined by the churches iudgement, but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church: this is easily to be vnderstood, if the causes of this difference be considered. For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter, then in others, of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct, that they might be the rule of our faith: or it cannot be determined, neither out of these books themselues,²⁵ nor out of others, which are canonicall, that they were written either by the Prophets, or Apostles: because either they were not penned by those, whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit: or themselues do not shew any certaine authors of them: or by their forme of speech or other reasons it may be gathered, that they were not left of them, whose names they beare. Now as touching either this euidence of the spirit, or certainty of the authors, we builde not our iudgement on the testimonie of the Church, but of the bookes themselues. And therefore not for the Churches iudgement onely do we iudge some bookes to be canonicall, and the foundation and rule of our faith, and do therefore accept of the doctrine of other some, because they agree with the canonicall: but rather for the verie causes of this difference which wee finde in the bookes them-selues.

Obiection. 3²⁶As for that, which some men say, that the Church is ancienter then the Scriptures, and therefore of greater autoritie, it is too trifling. For the woord of God is the euerlasting wisedome in God him-selfe. Neither was the knowledge of it then first manifested vnto the Church, when it was committed to writing, but the manifesting of it began together with the creation of mankind, and the first beginnings of the Church in paradice: yea, the woord is that immortall seede of which the Church was borne.

²⁷The Church therefore could not bee, except the woord were first deliuered. Now when wee name the holy Scripture, wee meane not so much the characters of the letters and the volumes, but rather the sentences which are conteined in them, which they shal neuer be able to prooue to be of lesse antiquitie then the Church. For albeit they were repeated and declared often after the beginning of the gathering of the Church:²⁸ yet the summe of the Law & Gospell was the same for euer.

To conclude, neither is that which they assume, alwaies true, That the autority of the ancienter witnes is greater thā of the yōger. For such may be the conditiō & quality of the yonger witnes, that he may deserue greater credit then the ancienter. Christ being man, bare witnes of himselfe: Moses also and the Prophets had long time before borne witnes of him: neither yet is the autoritie therefore greater, no not of all the other witnesses, then of Christ alone: In like sort the Church witnesseth that the holy Scripture, which wee haue, is the woord of God: The Scripture it selfe also doth witnes of it selfe the same, but with that kinde of witnes, that is more certaine and sure than all the othes of Angels and men.

There is alleadged also to this purpose a place. 1.²⁹ to Timot. Obiection. 4 3. Where the Church is called the pillar and ground of the truth. But since the Scripture doth teach otherwhere, and that not once, that the foundation of the Church is Christ and his word: it is manifest inough that the Church is the pillar of the truth, not a foundamentall or vpholding piller, but a ministeriall, that is, a keeper and spreader of it abroad, and as it were a mansion place or sure seat, which might carrie the truth left with her, and committed vnto her, in the open face of all mankinde:³⁰ euen as the holy Apostle Paul was called an elect vessell to beare the name of God before the gentiles and kinges: neither yet did Paul get credit vnto the Gospell, but the Gospell vnto Paul. So likewise are the Apostles termed pillars, Galat. 2. not that the Church rested on their persons, but that they were the chiefe teachers of the gospell, and as it were the chieftaines and maisters of doctrine. For a man is not bound to beleeue those that teach, on their bare woord, but for the proofes which they bring of their doctrine.

Furthermore, they alleage a sentence of Austin out of Obiection. 5 his booke entituled against the Epistle of the foundation,³¹ chap. 5. I (saith Augustine) would not beleeue the Gospell, except the authoritie of the catholicke Church did mooue mee thereunto. But first, if it were true that either Austin or some others did giue credence vnto the Gospell onely for the Churches autoritie: yet might there not bee fashioned a rule hence of that, which all men either did or ought to doe.

But that this is not the meaning of Austine,³² which these mē wold haue, they do easily perceaue, who weigh both the whole course of this place, & the phrase of speech which is vsual vnto Austen. For Austen going about to shew, that the Manichees were destitute of al proof of their doctrine; first he opposeth one, who as yet beleeueth not the gospel, and denieth that such a one is able any way to be conuicted by the Manichaeans: for he were to be conuicted either by argumentes drawen out of the doctrine it selfe, of which the Manichaeans haue none; or by the consent of the catholike Church, from which themselues were departed: for example sake, he proposeth himselfe, who should not haue had beleeued the Gospel, except the authoritie of the catholik Church had moued him thereunto. Austen therefore speaketh this not of himselfe, as hee was then, when hee writ these things against the Manichaeans, but of himselfe, before hee was yet conuerted, or not sufficiently confirmed. And that hee speaketh not of the present, but of the time past, the words that follow do manifestly declare: whom then I beleeued, when they said: Beleeue the Gospel: why should I not beleeue them when they say: Beleeue not a Manichean? For hence it appeareth, that when he saith he was mooued especially by the authority of the Church, he meaneth it of that time, at which he obeied the Churches voice, that is, departed from the Manichaeans vnto the true Church. But after that once he was conuerted, and had perceaued the truth of doctrine; that his faith was not now any more builded on the authoritie of the Church, but on a far other foundation, himselfe is a most sufficient witnes for vs, whereas in the selfesame book,³³ cap. 14. he saith on this wise: Thou hast purposed nothing els but to commend that thy selfe beleeuest, and to laugh at that which I beleeue. And when as I of the other side shal commend that which myselfe beleeue, & laugh at that which thou beleeuest: what dost thou thinke we must determine, or do, but euen to shake handes with them, who bid vs to know certaine things, and afterward will vs to beleeue things that are vncertain: and let vs follow them, who bid vs first to beleeue that, which as yet we are not able to perceaue, that being more enhabled by faith it self, we may discerne to vnderstand that which we do beleeue, not men now, but God himselfe inwardly strengthning and illightning our mind. Wherefore they do manifest iniury vnto Austen, who draw that which himselfe confesseth of himselfe, when hee was not yet conuerted, or was but weake, vnto that time, when he affirmeth far otherwise not of himselfe onely, but of al the godly.

For so reuerent a regard ought we to haue of the worde of God, and such also is the force and efficacy of the holie spirit in confirming the harts of beleeuers, that we beleeue God, yea without any creatures Testimony: euen as Elias forsooke not god,³⁴ no not when he thought that himselfe only was left aliue of the true worshippers of God. If therefore either Austen, or whosoeuer els being not as yet conuerted vnto religiō, nor as yet hauing experiēce of the certainty of it, in his hart,³⁵ was moued rather by humane thē diuine Testimonies to imbrace it: it cānot therof be gathered that the certainty of the holy scripture depēdeth on no other Testimonies, or that by no other wee are assured of it: because that, that some are moued especially by humane voices to reuerēce it, commeth not therof to passe, for that the Scripture is not maintained by any other authority: but it chaunceth through the fault and weaknes of them, who sticking vpon humane records, do not feel as yet, or vnderstād diuine. An image and example of these degrees of faith is in the storie of the Samaritan woman, Iohn. 4. For many of the Samaritans are said to haue beleeued in Christ, because of the speech of the woman who testified, that he had told her whatsoeuer shee had done. But after that they had had Christ with thē for two daies, many more beleeued because of his owne speech: and they said vnto the woman: Now we beleeue not because of thy saying: for we haue heard him our selues,³⁶ and know that this is indeed the Christ the Sauiour of the world. Al men come not by the same occasions, nor haue not the same beginninges vnto faith. Rom. 11. Paul saith, that saluation was come vnto the Gentiles, and that he did magnifie his ministerie, that the Jewes might bee prouoked to follow the Gentiles. In the first of Peter, cap. 3.³⁷ wiues are willed to be subiect vnto their husbandes, that euē they which obey not the woord, may without the woord be wonne by the conuersation of the wiues, while they behold their pure cōuersation which is with feare. Euen then as the Samaritans were moued, first by the speech of the woman to beleeue in Christ, but after they had seen Christ and heard him, they were so confirmed, that they said they would now beleeue though the woman hold her peace: so also may it bee, that they which are not as yet conuerted, or are but weaklings, may be moued especiallie by the Churches testimonie, as which runneth more into their eies, to giue credence vnto the Scripture: who yet neuerthelesse after they are once illuminated with a more plentifull light of faith, do find by experience, that they are confirmed by a far superior and more certain testimonie, that the Scripture is the woord of God, and do know by the force and euidence of it, that they must keepe their faith, were all the Angels and men perswaders to the contrary: as it is said by the Apostle: Though we or an Angel from heauen preach vnto you otherwise thē that which we haue preached vnto you,³⁸ let him bee accursed. By these thinges therefore it may bee vnderstood, that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation: and yet the autoritie of the holy Scripture not to hang vpon it: but that out of the Scripture it selfe rather wee must learn, by what argumentes wee may bee brought to know that it was deliuered from God. Because that God himselfe doth witnes it: and also such is the force and quality of that heauenly doctrine, that although all men should gainsay it, yet it would not be any otherwise more manifestly & certainly knowen to bee the voice of God, then by it selfe.

³⁹But least any man may thinke, that by any argumentes, which euē reason by a naturall light iudgeth to bee sound, without the singular grace of the spirite this may bee wrought in the mindes of the wicked, as either to obey the truth, or to leaue off to reproch it: first hee must remember that the arguments or testimonies are of two sortes, which shew the certainty of Christian religion, and maintaine the autority of the Scripture. For there is but one onely testimonie, which is appropriated vnto them alone who are regenerated by the Spirit of Christ, and vnto them alone is it knowen, the force of which testimonie is so great, that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles, but it also forcibly inclineth and moueth our hartes to the embracing and following of it. Other testimonies whatsoeuer may bee brought, they are vnderstood indeed both of the godly and the wicked, and do compell their consciences to confes, that this religion rather than others is pleasing vnto God, & that it came from him: but vnlesse that one other come also, which is knowē of the godly alone, these testimonies wil neuer bring to pas that mē shal embrace the truth, although it be knowen vnto them. The arguments therfore which shew the truth & certainty of the scripture are these.

⁴⁰1 Puritie and perfectnes of doctrine. For wee haue the pure & perfect doctrine as of the Gospel, so also of the Law. Now other sectes haue not both the tables of the Law perfect: the first many haue in part: the second but in some part also, and that stained with many lies.

2 The Gospel it self.⁴¹ Because it yeeldeth sure consolatiō to mens consciences, shewing the onely way of escaping sin & death. The nature of man was not created to destruction. Wherfore that doctrine, which sheweth deliuerie, without violating the iustice of God, is vndoubtedly true & certain.

3 The antiquity of this doctrine:⁴² because it is found to be most auncient, partly by conference: For if wee confer this with other doctrines, wee shall find it to be pure and most true, as deliuered from God, from which men afterwardes fell away. Other sectes haue sprung vp at other times, and again haue perished: this hath continued, though it hath bin mightily oppugned by her enimies.

4 Miracles proper vnto the Church,⁴³ which tend to the same end, that they may declare & confirme this doctrine.⁴⁴ For albeit mention is made also of some miracles of the heathen, & it is said of Antichrist and false prophets, that they shall woorke signes and great woonders, so that the verie elect themselues, if it were possible, should be seduced: yet these neither in number, nor in greatnes are equall vnto the miracles of the Church; and by the ende, for which they are done, it may easily be discerned, that they are not wrought by any diuine power. Wherefore there is a double difference especially by which true miracles are seuered from false.

For first those miracles which are vaunted of by the enemies of the church are such,⁴⁵ as without changing the course and order of nature may bee done by the sleightes & iuglings of men or diuels: & seeme therefore to others to be miracles, because they perceiue not the causes of them,⁴⁶ and the meanes whereby they are wrought. Furthermore they haue this as their chiefe end, that they may confirme idols, superstitions, manifest errors & mischiefs. But the miracles with which god hath set foorth his church, are works either besides or contrarie vnto the course of nature and second causes, and therefore not wrought but by the power of God. The which that it might be the more manifest, god hath wrought many miracles for the confirming of his truth, whose verie shew the diuel is neuer able to imitate or resemble: as are the raising of the dead, to stay or call backe the course of the Sunne, to make fruitles and barrain women fruitful. But especially the miracles of God are distinguished by their endes from the diuelish and fained. For they confirme nothing but which is agreeing with those thinges which afore time were reuealed by God, and that in respect of the glorie of the true God, of godlines, and holines, and the saluation of men,

And therefore is it said of the miracles of Antichrist, 2. Thessal 2. That his comming shal bee by the working of Sathan, with al power and signes, and lying wonders, and in al deceiueablenes of vnrighteousnes, among them that perish. &c. Now if any be so bold as to cal in question,⁴⁷ whether or no the miracles which are reported in the Scriptures were done so indeed, he is out of al question of ouer great impudency. For he may after the same maner giue the lie to al both sacred and profane histories. But let vs first vnderstand, that as other parts of the holy story, so especially the miracles are recited, as things not wrought in a corner, but done in the publik face of the Church and mankind. In vaine should the Prophets and Apostles haue had endeuored to get credit vnto their doctrine by miracles, which men had neuer seen. Furthermore, the doctrine which they brought, was strange vnto the iudegement of reason, and contrarie to the affections of men: and therefore their miracles, except they had bin most manifest, woulde neuer haue found credite. Also it clearly appeareth, both in the miracles themselues, and in the doctrine which is confirmed by them, that they who writte them, sought not their owne glory or other commodities of this life, but only the glory of God, & mens saluation. To these arguments agreeth not only the Testimonie of the Church, but the confession also of the verie enemies of Christ, who surely, if by any meanes they could, woulde haue denied and suppressed euen those thinges that were true and knowen, much lesse would they haue confirmed by their Testimony ought that had beene forged or obscure.

⁴⁸5 The prophecies which were fulfilled in their due time doe yeelde their testimony vnto this doctrine: in like manner the foretellings of thinges to come, and the correspondence of euentes, which could not bee foretold but by God reuealing them. And albeit the heathens also, and others boast of their prophecies, and oracles: yet great and manifold is the difference betweene them & the sacred Prophecies, which sheweth euidentlie enough, that these were vttered by diuine instinct; but those to haue beene Leigerdemains of the Diuell going about by a fained imitation to darcken the trueth and glorie of God. For they squared from the truth and iustice of God before time reuealed: they countenanced wickednesse and idolatry: they were poured out by Prophets who were stirred with a furious and diuelish pang: they were darke, or doubtful: and wheras they were vncertaine, oftentimes by a false hope they allured those who listened vnto them into hurt and destruction: at leastwise they were vttered of such things, whose euents the Diuel through his subtiltie maie after a sort coniecture by tokens going before, or else because he did know that by the permission and commaundement of God hee should bring them to passe. Wherefore neither do they confirme and make good the Religions of those men amongst whom they florished; neither doe they diminish the authoritie of the holy Scripture, in whose oracles we maie see al things contrary vnto that which hath bin now spoken of these.

6 The confession of the enemies them-selues,⁴⁹ because whatsoeuer is true & good in other Sects, that also Christian Religion hath, and that more clearly and better: neither can those natural principles be refelled. And if other sectes haue anie thing which agreeth not with our doctrine, that may easily be refuted: but if they haue any thing which cannot be refuted, they haue stollen that from vs, which is the Diuels woont. Yea our verie enemies themselues are constrained to confesse that our doctrine is true: yea the Diuel himselfe too: Thou art the Sonne of God.⁵⁰ For of that force and nature is the woord of God, that it doth so much the more grieuously strike and wound the consciences euen of those who are not conuerted, how much the more stubburnelie they kicke against the pricke. Euen as it is said, Heb. 4. The word of God is liuely and mightie in operation, and sharper then any two edged sword, and entereth through euen vnto the diuiding asunder of the soule and the spirit, and of the iointes and the marrow, and is a discerner of the thoughts and intents of the hart. And Luke. 21. I wil giue you a mouth and wisedom, wher-against al your aduersaries shal not be able to speak or resist.

⁵¹7 The hatred and oppugning of this doctrine by the diuel and the wicked, which is a testimonie that it is true: For the truth breedeth hatred: The diuel was a lier from the beginning: He endeuoureth therefore to oppresse the Law and the Gospell, that faith and honestie may bee destroied. He doth therefore together with his complices persecute the truth: because it doth more sharply accuse him than other sectes.⁵² The world hateth me, saith Christ, because I testify of it, that the woorkes thereof are ill.

⁵³8 The maruailous preseruation of this doctrine against the furies of Satan, and enemies of the Church. None is so much assailed; none also continueth so sure. Others are not assailed, and yet they perish most speedily.

⁵⁴9 The punishmentes of the enemies, as of Arius, Iulian, and others. Albeit in the world for the most part the wicked florish, and the Church is oppressed: yet that it falleth not Objection. 1 so out by chaunce,⁵⁵ neither because God is pleased with them, the euents witnes, and the Scripture very often doth iterate it. For the Church is alwaies preserued, euen amidst her persecutions, when as the short felicity of Tyrants & wicked imps hath a most dolefull and aeternall destruction following it. But God suffereth them for a while to haue their swinge, and to florish, that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried & vnto the wicked there may be left a time of repentance, and when they abuse the long-suffering of God, that then at length so much the iuster and heauier plague may light on them. And therefore the holy Scripture in so many places, as in the Psalmes, 37.52.57.58. & often elsewhere comforteth the godly against this kind of tentation, foretelling, vnto them, defence and deliuery, but destructiō Obiection. 2 vnto their enemies.⁵⁶ Neither is thereby the force of this proofe weakned, because that all the persecutours of the Church are not in Tragicall manner taken out of this life. For whiles God doth take vengeance on most of them in this life, he doth sufficiently shew what he would haue to be thought of the rest, verily, that they are his enemies, whom without they repent, he will plūge into aeternal plagues, the beginning and feeling of the which is desperation, in which all the enemies of Christian Religion end their daies, yea they who are not oppressed with any other calamities of this life. To conclude, that it may be manifest,⁵⁷ that they are Obiection. 3 not onely for other transgressions so punished of God, God doth so often denounce in his worde, that such shal bee the ends of his enemies, and that for this very cause, because they go about to extinguish the people and true worship of God. Yea furthermore they are not a few, frō whom, while they lie in torments, their cōscience wresteth out this confession, that they haue drawen these miseries vpon themselues by persecuting the godly: as from Antiochus Epiphanes, & Iulian the Apostata. And since that al the aduersaries of the Church in their calamites and death are destitute of comfort, it is manifest that they suffer as the enemies of God, and therefore are far from true Religion.

Now that which the wicked alone doe, there is no doubt but that is in the number of their Sinnes, for which they suffer punishment. Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them, euen as God himself saith of Pharao, To this same purpose haue I stirred thee vp,⁵⁸ that I might shew my power in thee, and that my name might be declared throughout all the earth.

10 The consent of true doctrine,⁵⁹ and the iarring of others, euen about the chiefe pointes.

11 The testimonies and confessions of Martyrs, who sealing with their blood this Doctrine, doe shewe euen in the middest of death that they indeede doe so thinke, as they taught, and that they drawe that comfort out of it, which they did preach vnto others. And hence also it appeareth Obiection. 1 that the certainty of this holy doctrine dependeth not on mens record,⁶⁰ though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur, as a lesse principal proofe, vnto our confirmation: yet in their examples is seene a far other, euē the testimony of God himself, who strengthneth and comforteth them, so that they are ready to sustaine any thing for his name sake. Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs. For first Obiection. 2 they are far behind that number of Martyrs,⁶¹ which the Church hath.⁶² Againe there is not that alacritie and cheerfulnes found in them, in suffering punishmentes, which is in most of the martyrs of Christ, so that it may easily appeare that they neuer feele that security of conscience, and ioie of hart in God, which the Godly feele. And thirdly, which is chiefely to bee considered, the defenders of wicked doctrine suffer, as being cōuicted of their errors. But the godly, no falshood being shewed in their confession, are Tyrannically by their persecutors drawen vnto punishment, whereas the persecutors themselues are conuicted of their impiety and iniurie, euen as the Lord promiseth. I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist. Wherefore albeit sometimes some men suffer for their doctrine, the certainty whereof they are not able to confirme neither to themselues, nor to others: yet doe they it not fenced by any diuine strength and comfort, but being blinded by their owne stubburnes or pride, and the illusions of the Diuel they run headlong to destruction: contrariwise, it is saied of the godlies Martyrdome: Philip. 1. It is giuē vnto you for Christ, not onely to beleeue in him, but to suffer for his sake.

12 The godlines and holines of those, of whom the sacred Scriptures haue been written, and who truely embrace this doctrine.

⁶³13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs, whom the holy ghost hath vsed in committing this doctrine to writing.

14 The testimonie of the holy Ghost which crieth in the hartes of the godly, Abba father. This testimonie doth not onely prooue (which all the former also do) but it perswadeth too. For faith is nothing els, then a firme assent, by which wee agree vnto all the woord of God deliuered vnto vs, and a confidence, by which euery one of vs do know & resolue, that God, according vnto the tenor of this Scripture, is mercifull & good vnto vs. Which confidence there followeth ioyfulnes resting in God, and calling on him, with an assured hope of obtaining those good things, which according to the prescript of his woord wee begge of him. Nowe that both of these, that is, both this assent or assurance of our doctrine, and the liuely consolation which thence springeth, neither do rest vpon the testimony of mē nor of any creature, but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles, read, heard and meditated of by them: this euery one of the godly through a liuely and certain feeling of their hearts haue experience of. This spirit therefore God adioyneth as a witnes vnto his woord. Esai. 19. This is my couenant with them, saith the Lord, my spirite that is vpon thee, and my woordes, which I haue put in thy mouth, shall not depart out of thy mouth, nor out out of the mouth of thy seed, saith the Lord, from hencefoorth euen for euer.

This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples: Iohn. cap. 15. When the comforter shall come, hee shall beare witnes of mee. And cap. 16. When he is come which is the spirit of truth, hee will lead you into all truth: for hee shall not speake of himselfe, but whatsoeuer hee shal heare shal hee speake, and hee wil shew you the things to come. Hee shall glorify mee: for hee shall receiue of mine, and shall shew it vnto you. To this witnes do the Apostles appeal, as beeing the chiefe, and alone sufficient. The Apostle Paul 2. Cor. 1. And it is God which stablisheth vs with you in Christ: who hath also sealed vs, and hath giuen the earnest of the spirit in our hartes. And 1. Thes. 1. For our Gospel was not vnto you in word onely, but also in power, and in the holy Ghost, and in much assurance. And 1. Iohn. 2. But yee haue an ointment from him that is holie, and yee haue knowen al thinges. Wherefore wee must euer remember this, that by the alone witnes of the holy spirite wee are mooued forcibly in our harts, to beleeue the Scripture, and to submit our selues vnto it as vnto the voice of God: and that by al the other before alleadged Testimonies al men indeed are conuicted, and the godlie also profitably confirmed, but no man is turned vnto God thereby, without the spirit witnessing within him.

For whenas he once breedeth this most assured persuasion in our mindes, that the doctrine which is conteined in the holy Bible is of a truth the wil of God, & worketh that comfort and change of our minds and harts, which is promised and taught in this booke: by our experience and feeling it is so confirmed, that while this remaineth within vs, though al Angels & men should say contrarie, yet we would beleeue this to be the voice of God:⁶⁴ but if that remaine not or be not in vs, though al should say it, yet we would not beleeue it. Neither doth not the spirit therefore establish the autoritie of the Scripture, because we are to examine what the spirit speaketh within vs by the rule of the Scripture: for before that this is done of vs, the spirite himselfe declareth vnto vs, that the Scripture is the word of God and inspired by him, & that he wil teach vs nothing in our hartes, which is not agreeable vnto that Testimonie before set downe of him in the Scripture. And if this be not first most certainlie persuaded vs of the spirit himselfe: we will neuer recal our opinions of God & his worship to the Scripture, as the onelie rule to trie them by. Now then after it is declared vnto vs by diuine inspiration, that the Scripture is a sufficient witnes of that diuine Reuelation in our harts, then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts, and we beleeue the Scripture affirming of it selfe, that it was deliuered by diuine inspiration to the holie men of God: as it said, 2 Tim. 3. and 2. Pet. 1.

OF THE FOVRTH QVESTION

⁶⁵ WHEREAS it appeareth vnto vs that it is the woorde of God, which the Prophets and Apostles 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 tried. Now all thinges, of which there vseth to arise questions in the Christian Church, doe appertaine either vnto doctrine, or vnto discipline and ceremonies. 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 sentences and decrees, which wee are bound by the commandement 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 sentences, which not onely are no where deliuered in the Scripture, 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 holie Scripture, but if it bee not conteined in it.

And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered,⁶⁶ or doth not consequently 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.⁶⁷ For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles, 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 Scriptures are beleeued on their own word, because we know that God speaketh with vs in them: others haue credit, not because themselues say so, but because the scripture witnesseth so, neither a whit more than they can proue by the Scripture. Wherefore we doe not reiect others doctrine and labors in the Church: but onely setting them in their owne place, we submit them vnto the rule of Gods word. This doctrine 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 euerie 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 vncertaine things, or things not appertaining vnto it be mingled therewith. For it is not in the power of any creature to pronounce 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.

⁶⁸Secondly, 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 aright. Further also, that it may breed in vs a true woorshipping of God and comfort of our soules, it must stand sure and immoueable against temptations. But there is no certain doctrine cōcerning God & religion besides that which is knowen to be reuealed in his woord. We may not therefore giue the honor which is due vnto God, vnto men: neither may wee go from certain thinges vnto vncertaine, but cleaue onely to the woord of God in the doctrine concerning religion: and therefore humane decrees must not bee accounted amongst those preceptes which wee are to embrace by faith. Faith commeth by hearing, hearing by the word of God. &c.

⁶⁹Thirdly, 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 denied 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 therfore 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,⁷⁰ there cannot be anie thing added of men vnto 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 maner 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 Jesus. For the whole Scripture is giuen by inspiration of God, and is profitable to teach, to improue, to correct & to instruct in righteousnes.

Fiftly,⁷¹ we are to consider the degrees of them who teach in the Church. For therefore is the authoritie of the Prophets 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 Testimonies 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: other 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, siluer, 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 deliuered 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 faith, 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 canonical, wee must without any doubting beleeue it: as for other testimonies, by which any thing is mooued to bee beleeued, thou maist chuse whether thou wilt beleeue thē or no. But against these testimonies of the Scriptures & the auncient church the aduersaries 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.⁷² 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 alleage places of Scripture,⁷³ 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 Juda. In the Epistle catholicke of Iude, are alleaged, the prophecie of Enoch, and the storie of the bodie of Moses: And lastly the Apostle 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 Supplied 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 Jesus did many thinges before his disciples,⁷⁴ which are not written in the storie of the Gospel. And that these thinges, which are extant, were written, that wee might beleeue that Jesus is the Christ the Sonne of God, and that beleeuing wee might haue life euerlasting in his name. Furthermore,⁷⁵ concerning doctrine and precepts, albeit some thinges written by the Apostles 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 deliuered 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,⁷⁶ 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 sendeth 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 Jerusalem. 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.⁷⁷ 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 before 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 Churches, which they committed not to writing, neither were they contrarie to these which are written, neither ouermany, or vnprofitable, neither put on them with an opinion of necessitie. For neither was there any other Gospel, from the beginning, neither did Christ command anie other to be preached, then that which we haue written. Neither 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 vnknowen, 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 Jerusalem, 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 Thessalonians, 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, John promiseth 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, wheras 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 Apostles,⁷⁸ 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 weomen to be couered and to containe themselues in silence, of not deuorcing the husband, if he bee an infidel, of controuersies betweene Christians.⁷⁹ 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,⁸⁰ 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 Jesus 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 consciences 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,⁸¹ but contrarie to the Scripture. They bring forth the selfesame decree of Jerusalem, 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 already 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 ordinance taketh place no longer. Neither yet did it at that time fetter mens consciences, as if the worshipping or offending of God did lie in it: wherefore the abrogating of it is not contrarie, but doth verie well agree with it. To these 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 arbitrarie vnto the Church. Euen as Coloss. 2. it is said, Let no man condemne you in respect of a holie daie. But they affirme also that some things not written are beleeued, which yet to call in question, 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 impudent, 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 & blasphemous, if they saie the doctrine it self, which the Church professeth in these wordes, is not extant in the Scriptures.

⁸²They 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 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 righteousnes & of iudgement. Again, He shal glorify me, for he shal receiue of mine, & shall shew it vnto you. For out of these it is manifest 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 Apostle Paul opposeth not the matter written, but the manner of writing in tables and hearts, one against another: for because that the same was written in both, but there with ink, and here with the spirit of God. It hath lesse colour, which they goe about to builde out of that place to the Philippians, 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 cōfirmeth the godly, that albeit they did not vnderstād somewhat of that which there hee had written, or were of another 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:⁸³ and that therefore the decrees of the Church are of equall autoritie with the holie Scripture: because the Church is ruled by the same spirite, by which the Scripture is inspired: 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 giuen 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,⁸⁴ which erreth 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 openlie maintaineth doctrine contrary to the Gospel, though it neuer so much vaunt of the Churches name, yea and beareth 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 knowing the scriptures: neither were they the true Church, though they seased vpon the name and place of it.⁸⁵ Secondly: the true Church indeede erreth not vniuersallie. For alwaies the light of the truth, especially concerning the foundation of doctrine, is preserued in some mens minds: wherupon 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 erronious opinions contrarie to their conscience, and at length they forsake them, euen as it is said: If anie man builde vpon this foundation gold,⁸⁶ 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, Victorinus, Lactantius, Methodius, Martyr. And therefore, although 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 deliuered of him by the handes of the Prophets and Apostles: as it is said: Thy woord, O Lord, is a lanterne vnto my feet,⁸⁷ and a light vnto my pathes. Likewise 1 Tim. 6. Keepe that which is committed vnto thee, and auoid profane and vaine bablinges.

This ground beeing once laied,⁸⁸ 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 Bishops, 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 heathen man, and a Publicane. Luc. 10. Hee that heareth you, heareth 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.⁸⁹ Whatsoeuer therfore 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 indifferent and of a middle sort, which are profitable, these also are to be obserued for maintaining 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 woorshipping of God, they sit no longer in Moses chaire, but in the chaire of scorners: and of them it is said,⁹⁰ 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 receaued 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.⁹¹ 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 ciuil magistrate,⁹² 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 command 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 obey 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.⁹³ 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 contrarie to Gods woorde. As long therefore as the ministers propound the word of God vnto the Church, and for auoiding 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 indifferent to be obserued with putting an opinion of necessitie in them and of the worship of God, and do make them necessarie, when there is no danger of offence to ensue; Because this charge is contrarie to the word of God, no obedience is due vnto it. Further, we confesse that greater obedience is due vnto the superiour power in those things, in which it is superiour, 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, concerning which nothing is either commanded or forbidden of God, the ciuil power is superiour, by reason of the authoritie, 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 alleadge the Testimonies of councels & fathers in confirming the doctrine of the Church: which were but in vaine for vs to doe,⁹⁴ 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, after they are instructed by the voice of the Scriptures concerning the truth, are yet more confirmed by the Church, as by a Testimonie of lower degree: and they which attribute 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,⁹⁵ 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,⁹⁶ 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 difference 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 himselfe pronounceth, either by the altering or omitting of them, so long as there is no cause or danger of offence. And the same Apostle,⁹⁷ 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. 10⁹⁸These 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 vnderstood in the epistles of Paul. And therefore, since that thinges darckly spoken, without they bee expounded, can not suffice to perfect 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 expounded in the Scriptures, that they are open and easie to any, but to him who will not learne: euen as the 119. Psalm teacheth, 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 2.⁹⁹ 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 without, & 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, except 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:¹⁰⁰ that diuine matters are hard and obscure to all men, as it is said, 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God: for they are foolishnesse vnto him: neither can he know thē because they are spiritually discerned: they should first haue called to mind, that this ignorance and hardnes riseth not of the obscuritie of the scripture, but of the blindnes of mans mind: and furthermore, that this obscuritie, since in verie deed it is not in the Scripture, but seemeth to bee the fault of our nature, doth not alwaies remaine in those who are regenerate, but is remoued from them by the illumination of the holie Spirite, according 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.¹⁰¹ 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 aduersaries of the truth, is not to bee imputed to the obscuritie of the Scriptures, but to their owne peruersnesse, who haue not a desire to know and embrace the truth. As the Apostle 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:¹⁰² 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 interpretation 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 satisfying 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.¹⁰³ But when wee answere thus vnto our aduersaries, they rise againe vpon vs out of those thinges which wee grant them. For because we confesse that some places of Scripture are harder to be vnderstood then others: and that by occasion of the dulnes and slownes 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 ordained 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 expound the Scriptures, and do exhort al men to the reading and hearing 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 receaued. But we first confesse that the interpretation of the scripture 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 maintenance 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,¹⁰⁴ although interpretation of scripture be necessarie, yet this is so far from graunting anie licence 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 interpret 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.¹⁰⁵ Now such an interpretation 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 members or parts of the doctrine, which is conteined in the text of Scripture, be declared: Thirdly, that the doctrine be applied 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 able to exhort with wholesome doctrine,¹⁰⁶ 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 scripture 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.

¹⁰⁷But here is cast in another difficultie, for that in controuersies concerning the text and the meaning thereof, such a iudge is required, whose authoritie and testimonie may suffice for determining of the meaning of the text. For when both parties, saie they, who striue about the meaning, plead ech of them that his interpretation is true, except iudgement bee giuen of such a iudge, from whom it may not be lawful to make anie appeale, the contention wil neuer bee decided, and we shal stil remaine doubtful of the sense of the Scripture. Furthermore this iudgement must needs belong 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 controuersies of the Church must bee at length determined,¹⁰⁸ and that according 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 Prophets, 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,¹⁰⁹ 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.¹¹⁰ 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 plentifully satisfied by it.

For whereas vnto men also it is graunted, to bee themselues the best interpreters of their own wordes: how much more ought this honor to bee yeelded vnto the holy Scripture?¹¹¹ 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 writinges. First of all, to consider and respect the anologie of faith, that is, to receiue no exposition which is against the ground of doctrine, that is against any article of faith, or commaundement of the Decalog, or against any plaine testimonie of Scripture:¹¹² 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 nothing 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 either not beeing obserued, or beeing dissembled, the meaning of the Scripture is not seldome depraued.¹¹³ 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, interpreteth 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,¹¹⁴ 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 matter which is conteined in that place, which is in controuersie. For if the meaning of the clearer and vndoubted place be manifest vnto vs, wee shall also be assured of the place which is doubted of, because 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 apprehended by faith: and that the woorkes of the Law signifie not the ceremonies onely, but the whole obedience of the Law, chiefly the morall, 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 knowledge 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 Jesus 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 Jesus.¹¹⁵ 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 Jechoniah 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.

¹¹⁶When 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 suffer. Then must wee consider, what times, and whose writinges are purest: what pointes of doctrine haue bin, and in what ages either rightlie expounded or depraued with errors: lastly whose interpretation either is of the autor, or may bee of vs confirmed by the testimonie of the Scripture. And to this deciding of all controuersies 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,¹¹⁷ 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 quarrelling 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 iudgement of God, as the Apostle counsaileth vs to Titus. 3. Reiect 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 ignorant. 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,¹¹⁸ 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 learning 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,¹¹⁹ 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, findeth: 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:¹²⁰ 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 another: 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 also 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 submit 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. 12¹²¹Lastly, 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 grāmatical 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 doctrine and knowledge touching God, as also the outwarde obseruation of the Lawe in those that are not regenerate, is called the letter, by the Apostle: and the spirit, first the holy Ghost himselfe: Secondly, the true doctrine concerning God, when the holie Ghost is of force and efficacy by it: Thirdly, faith and conuersion, and motions pleasing God being kindled of the holy Ghost through the word: it appeareth by the words going 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 ceremonie without conuersion, circumcision in the letter: but conuersion 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 spirit 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 without faith and conuersion.

Wherefore first, as the doctrine by the fault of men,¹²² and not of it, remaineth only the letter: so also not of it owne nature, 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 holie, 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,¹²³ 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.

¹²⁴Thirdly, that it is added, that the spirit quickneth: that calleth 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.

¹²⁵Fourthlie, they who by the letter vnderstand either the characters of letters, or the proper and literall sense, whether 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 interpretation 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 reuelation, nor authoritie, nor any other pretence it is lawful, leauing the Scripture of the Prophets and Apostles, to depart to whatsoeuer decrees of religion which are not confirmed 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, conceiued 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.

Footnotes

1. What the holy scripture teacheth. ↩

2. An argument from the diuision. ↩

3. Testimonies. ↩

4. From the definition of the subiect, to wit, the couenant. ↩

5. From the Subiect correlatiue of the couenāt. ↩

6. Wherefore true religion is to be discerned from others. ↩

7. 1 Cause. The commandement of God. 1. Iohn 5.39. 1. Cor. 10. 1 Cor 6.17. Apoc 18.4. Esay 52.11. 2 Iohn. 10. 2. Cause. The glory of God. 2. Cor. 6.15. ↩

8. 3. Our saluation.
   ↩
9. 4. The confirmation.
   ↩
10. 5. The eschuing of danger. Act. 4 Iohn. 10.
    ↩
11. 6. Punishment.
    ↩

12. Apoc. 18.4. ↩

13. 7 That the wicked may bee left vnexcuseable. ↩

14. The Law by nature known, yet darckened. ↩

15. The Gospel by nature not knowen. ↩

16. Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture. ↩

17. Wherefore this question is necassary. ↩

18. The first part. The autority of the Scripture doth not depēd of the Church. ↩

19. 1. Reason. The reproch of God.
    ↩
20. 2. Reason. Our comfort. Faith is groū ded on approoued witnes, therfore not on mans.
    ↩

21. 3 Reason. The confutation of our enemies. ↩

22. 4 Reason. Witnesses. ↩

23. That they are true, the Church alone doth witnesse. Answere. The minor is false. ↩

24. The discerning of bookes. Answere. The Minor is false. 1 The working of the holy Ghost. ↩

25. 2 The certainty of authours. ↩

26. The Church is more ancient than the Scripture. 1. Answere. The minor is false. ↩

27. The Scripture is first in nature as the cause. ↩

28. 2. Answere. The Maior is false. A yonger workmā may be more skilful than an elder.
    ↩

29. The pillar of truth. ↩

30. Acts. 9. Gal. 2. 1 Thes. 2. 2 Thes. 1. Tit. 1. ↩

31. A place of Augustine. 1 Answere. An example maketh no rule. ↩

32. 2 Aunswere. He speaketh of himselfe as yet not cōuerted, or not sufficientlie confirmed. ↩

33. Therefore he did beleeue the Church especially, before he was able to perceiue it. ↩

34. 1. Reg. 19. The application of the answere.
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35. That followeth not which they would. 1 Because there is more in the Consequent, than in the Antecedent. 2 Because thereis a fallacy of the Accident. A declaration of the like example. 1 The Samaritan. ↩

36. 2 The Emulation of the Iewes. ↩

37. 3 The honestie of wiues. ↩

38. Gal. 1. The conclusion of the first part. ↩

39. The 2. part. Arguments shewing the certaintie of the scripture ↩

40. 1 The puritie of doctrine. ↩

41. 2 The Gospel shewing our deliuerance. ↩

42. 3 Antiquity. ↩

43. 4 Miracles. ↩

44. 1 Obiection. Others also haue miracles. Aunswere. It is not true. ↩

45. They differ. 1 In the substance. ↩

46. 2 In the end▪ ↩

47. 2 Obiection. They are doubtful. Answere. The Antecedent is false. ↩

48. 5 Oracles. Obiection The Heathens also haue Prophecies. Answere. ↩

49. 6 The confession of the enemies. ↩

50. Luke. 4.41. ↩

51. 7 The hatred and oppugning of the diuel & the wicked. Iohn. 8.44. ↩

52. Iohn 7.7 ↩

53. 8 The marueilous preseruation. ↩

54. 9 The punishments of the enemies. ↩

55. The enemies of the church doe florish. Aunswere. For a short time. ↩

56. Not all. ↩

57. Not for this cause. Answere. Yea, for this cause. ↩

58. Exod. 9. Rom. 9. ↩

59. 10 The consent of the parts of doctrine. 11 The confession and constancy of Martyrs. ↩

60. Doth the certaintie of doctrine depēd of men? ↩

61. Others are Martyrs also. ↩

62. Answere. They differ. ↩

63. 13 Their plaine dealing in detecting of vices. 14 The Testimonie of the holy Ghost. ↩

64. Obiection. The scripture beareth witnes of the spirit; therefore the spirit not of it. Answere. ↩

65. For what cause no doctrine beside the holy Scripture is to be receaued in the Church. The scripture is of God; therefore the rule of faith. ↩

66. The difference of the Scripture, & of other mens opiniōs ↩

67. 1 The Scripture only is of it selfe to be beleeued, and the rule of faith. ↩

68. 2 Faith is grounded only of the word. ↩

69. 3 Things necessary to be beleeued or done are part of diuine worship: But things not prescribed are not part of diuine worship. Therefore they are not necessarie. ↩

70. 4 The Scripture is sufficient. ↩

71. 5 Other Doctors may er; the Prophets and Apostles cannot; therfore they are tied to these. ↩

72. Obiections of the Papistes. ↩

73. The scripture doth not remaine perfect. ↩

74. 1 As much of the history as is sufficient, doth remain. Iohn. 21. ↩

75. 2 The holy Scripture is perfect in sense▪ though not in words. ↩

76. Some things were spoken by word of mouth. ↩

77. 1 Tim. 6. Tit. 1. and 2. ↩

78. That the Apostles haue decreed against and besides the Scripture. Tit. 1. ↩

79. 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. ↩

80. 1 Answere. ↩

81. Present examples. ↩

82. 5 Obiection. The holie Ghost is to teach the Church, therfore not the Scripture ↩

83. 6 Obiection. The Church doth not er. ↩

84. 1 Aunswere. The true Church. Mat. 13. Mar. 4. Luk. 8. ↩

85. 2 Answere. Vniuersallie. ↩

86. 1 Cor. 3. Ephes. 4. 1 Cor. 12 ↩

87. Psalm. 119. ↩

88. 7 Obiection. The Church ought to obey Bishops by the commandement of God. ↩

89. Aunswere. Necessarilie in those 〈◊〉 things which belong to the ministery: frely in traditions. Gal. 1. ↩

90. Iohn. 10. ↩

91. 1 Inst. ↩

92. 1 Instance. The magstrate doth bind the consciences; therfore Bishops. ↩

93. 2 Instance. The higher power doth more bind. 1 Answere. ↩

94. Fathers and councels ar cited. ↩

95. Traditions are order. 1 Cor. 14. ↩

96. Answere. Of mere particulars there is no concluding. ↩

97. Gal. 5. ↩

98. Obscure things do not suffice without interpreration. Aunswere. The minor is false, if they respect the ground. ↩

99. 1 Instance. The ground of doctrine is vnknown to manie. ↩

100. 2 Instance. Diuine matters are obscure vnto al men. ↩

101. 3 Instance. The Scripture a long time not knowen. ↩

102. 4 Instance. Manie places obscure. ↩

103. 5 Instance. Of the necessity of interpretation. Act. 20. ↩

104. Interpreting must not be a deprauing of the Scriptures. ↩

105. Three points to be obserued in interpreting. ↩

106. Lib. 2. conhaereses. ↩

107. 6. Inst. Concerning the diciding of a controuersie about the text and meaning thereof.
     ↩

108. Aun. Not the Church, but the holie ghost is iudge in the word. ↩

109. The Church doth not alwaies speake the words of the holie Ghost. ↩

110. Deciding of controuersies is not taken away. ↩

111. The way how to decide doubtful places. 1 The Analogy of faith. ↩

112. 1 Cor. 3. 2 Examining of Antecedents & Consequents. ↩

113. Psalm. 91. ↩

114. 3 Resorting to places which teach the same more clearly ↩

115. 4 Conferring like places togither. ↩

116. 5 The catholike Church. ↩

117. Iohn. 8.47. ↩

118. 6. Prayers.
     ↩

119. Mat. 11.28. Esaie. 57.15. ↩

120. It is vnmeet that the holy Ghost should be subiect vnto another ↩

121. The letter killeth, the spirit quickneth. ↩

122. 1 The letter killeth not of it selfe, but by an accident. ↩

123. 2 It killeth as it is without the Spirit. ↩

124. The spirit quickneth, agreeing with the word. ↩

125. 4 The Apostle misconstrued by them. ↩