Common Places, Part 4 · Chapter 4
The fourth Chapter. Of Eccleſiaſticall lawes, of Traditions, of the diſcerning of ſpirits, of Councels, Fathers, and of the Canons, which they call the Canons of the Apoſtles.
HEre are thrée things to be cōſidered of vsus. In 1. Sa. 14. at the end.The firſt is, whether it bée lawfull for Biſhops & Eccleſiaſticall men to ſet forth ſuch maner of lawes and decrées. Secondly, if it be lawfull, what manner of lawes thoſe ought to bée. Thirdly, That Magiſtrates & lawes muſt be obeyed.what force they may hauehave to binde the conſcience. As touching the firſt, wee knowe that all godly men are bound to obey Princes and Magiſtrates, Rom. 13. 5.And that as Paule ſaieth for conſcience ſake. Ephe. 6. 5. 1. Pet. 2. 18. Mat. 17. 27.Peter and Paule commaund ſeruantes to obey their Maiſters, euen though they be froward. Chriſt himſelfe paide tributes and cuſtomes, and was neuer againſt the lawes. We are commanded to obey parents. Exo. 20. 12.And the Magiſtrate is in ſtead of a parent as vntounto whom our parents hauehave referred all their power and authoritie. Salomon in the prouerbes ſaith. Pro. 24. 21.Feare God and honour the king, and meddle not with Seditious men, for their diſtruction is at hand. But this is true ſo long as they commaunde nothing againſt the Lorde. For if that happen, we muſt obey God rather than men. Albeit in the Ciuill lawes there be certaine things belonging vntounto the neceſſitie of a Citie: ſome vntounto decencie onelyonly. It is for neceſſitie, that men ſhoulde puniſh offenders: vntounto decencie, that it may not bée lawfull for a matron to marrie in the time of mourning: which was prouided for by the Romane lawes. Further his purpoſe alſo is to be conſidered who made the Lawe. For ſome things he would hauehave to be ſtraitlie and throughlie obſerued: and that ſome things ſhould be certaine prouocatiōs and admonitions. Laſtlie in theſe lighter ſorts of decrées we muſt take héede, that nothing he violated by contempt. The effect is, that men ſéeing they be not borne to themſelues, but to the common weale, ſhoulde indeuour with all their care to obey lawes.
2 But ſome thinke that Biſhops may not make lawes. Whether Byſhops may make Lawes.And thus to ſaie they are mooued by no ſmall or obſcure Reaſons. For firſt they demaund from whence they ſhould hauehave that parte: I ſpeake héere of Biſhops ſo farre foorth as they bee Miniſters of the word, not in reſpect that they be ciuill Princes: for the conſideration of that matter is otherwiſe. That power they hauehave not of Chriſt, for he neither made lawes, nor yet euer gaue ſuch commaundements to his Apoſtles. Wherefore, if Biſhops bee ſo ſent from Chriſt, as he was ſent from the father, they cannot make lawes. Further it behooueth that they which make lawes ſhoulde hauehave dominion. 1. Pet. 5. 3.But Peter warneth Biſhops that they ſhould not beare rule ouer the Cleargie. Beſides, hee that writeth laws, it behooueth he hauehave an intereſt to puniſh: as it is in the Pandects de legibus & Senatus conſultis out of Demoſthenes. For hée ſaith, that the lawe is foreign, yt is, the law is a lawfull correction of offences cōmitted willingly or vnwillingly. But the Church hath not the ſworde or power of puniſhing. Moreouer where ye law is, there of neceſſitie muſt followe tranſgreſſion: ſuch is the infirmitie of our nature. 1. Cor. 7. 39 Iam. 4. 12.But Paule woulde not inſnare any man. And Iames ſaith, in the 4. Chapter: There is one lawmaker who can ſaue and deſtroy. And Eſaie in the 33. Eſa. 33. 22.Chapter: Thou art our King, Thou art our Iudge, thou art our Lawgiuer. But the Canons decree farre otherwiſe. The Canons hauehave licenced thē to make Lawes.Yea & when they ſpeake of them which maie make lawes, they giuegive the firſt place vntounto the Pope: the ſecond, vntounto ye Councels and Biſhops: the third, vntounto Emperours. And of this mind be ye Schoolemen, as Thomas in Secunda Secundae de Ieiuni: ſaith, that the Church cannot decrée: at what time and in what manner we ſhoulde faſt. For euen as (ſaith he) ciuill Magiſtrates maie declare and ratifie thoſe things which be confuſedly and obſcurely ſhadowed in the lawe of nature: ſo the Church may define & determine thoſe things which be confuſedlie taught in the holie Scriptures. Oſtienſis.And Oſtienſis de vi Constitutionum ſaith, that ſuch decrées ought to be of that force, that he which cōtenmeth them ſhould be excommunicated. And wee reade in the hiſtories that Victor would hauehave excōmunicated al the Eaſt part, for no other cauſe but for that they did not ſolemniſe the feaſt of Eaſter after the Roman vſe: Albeit that matter was ſomewhat repreſſed by the Counſell of Ireneus. The reaſons that are brought for the contrarie, An anſwere to the reaſons denying this power vntounto Byſhops.they thinke that they be able eaſilie to refell. For whereas it is ſaide, that the Biſhops receaued not authoritie of Chriſt to make lawes, they aunſwere, that that is nothing. For they ſaie that lawes doe belong vntounto doctrine: Cicero. What the Lawe is.For the lawe (as Cicero ſaith) is a commaunding of honeſt things and a repelling of things ſhamefull. So that ſéeing the Church hath the authoritie to teach, if hath alſo (ſaie they) authoritie to make Lawes. 1. Pet. 5. 3.And albeit Peter ſaith that a Biſhop ought not to beare rule, yet that he ought to hauehave ouerſight in the Church and to hauehave the power of the keies. And whereas it is alleaged that the Church hath no right to puniſh, they ſay it is falſe: for the Church may bind, loſe, & excommunicate. And whereas Paule writeth that he wil not caſt any man into a ſnare, 1. Cor. 7. 37they ſay he writeth this particularly of virgins, becauſe chaſtitie is not commonlie giuen vntounto al men: And that it is a weake argument for a man thus to gather: It is not lawfull to make a lawe of virginitie, therefore it is not lawfull for any cauſe. And that whereas Eſaie ſaith: Eſa. 33. 22.Thou art our lawmaker and king: that is true as touching the laſt iudgement & eternall damnation: Or by the figure *Antonomaſia is when in the place of a proper name an other name is put.Antonomaſia, bicauſe whatſoeuer is, is of him. For otherwiſe by ye ſame reaſon euerie ciuil magiſtrate ſhould be taken away.
3 But whether theſe bee Lawes or or no, I will not contend, bicauſe it maketh not much to purpoſe. Wherefore let it bée ſet downe, that it is lawfull for the Church to make to it ſelfe, either Canons, or lawes; or decrees, or ſtatutes, or call them by what name thou wilt. For the Church is a companie, and muſt be ruled by the word of God, eſpecially bicauſe it belongeth to the ſaluation thereof, and to the worſhiping of God. But there be other things which belong onelie vntounto outward diſcipline. For there is néede of certaine outward bondes, to the end that the fellowſhip of ye people maie be retained. 1. Cor. 11. 5So the Apoſtle decréed, that women ought to praie with the head couered, and men vncouered. Acts. 15. 29And the Apoſtles in the Actes, decréede that we ſhould abſtaine from bloud, from ſtrangled, and from things dedicated vntounto Idols. And alwaies in Councels after they had done with doctrine, they began to intreate of diſcipline. Finallie ſo did all ye Fathers as Tertullian, Origen, Baſill, Auguſtine and Ierom. The ende of theſe lawes muſt be edefying and good order. But for ſo much as they be not of neeſſitie, they maie be changed according to the times and places: as in Baptiſme, concerning the thrée times dipping, of ſprinkling of them that are diſeaſed: of the time of Eaſter and Penticoſt: at which times onelyonly Baptiſme was woont to be giuen. Of the Euchariſt, in what place, at what time, after what manner, whether we ought to communicate ſtanding or ſitting, in the morning or at euening: vnleſſe that theſe things ſhalbe determined of, there will neuer be any tranquillitie of ye Church. For one man will heare a Sermon at one time, and an other at an other time: one in this place, and an other in that. So as it is lawfull to appoint ſuch decrées if it be done with the peace of the Church. Others reaſon thus: The people is vnlearned and vnskilfull, therefore to be held in Ceremonies. But this difference is betwéene vsus and them of old time: They had many Ceremonies: we, as ſaith Auguſtine, hauehave verie fewe. And Chriſt ſaith that God will hauehave a people of whom hee ſhall bee called vponupon in ſpirit and in truth. 1. Co. 14. 40Yet Paule teacheth the Corinthians, that it behoueth that there ſhould be ſome things which maie ſerue vntounto order and comelineſſe. Howbeit this order conſiſteth not in great pompe, in apparell, in ſongs, in the noyſe of bels, and organs, but in that which may ſerue vntounto modeſtie and grauitie, which may remoue lightneſſe, confuſion, and barbarouſneſſe.
4 Now that we maie vnderſtand, What maner of laws ought to be of ye Churchof what ſort ſuch lawes ſhould be, we ought to remē ber, that ſome there bée, which pertaine to doctrine, and ſome to gouernaunce. VntoUnto doctrines nothing ought to be thought neceſſary, but that which is gathered either expreſſely or by manifeſt and ſound reaſon out of the holy Scriptures: ſuch as is of the baptiſing of Infantes, and of Homonſion, that is [that Chriſt is of one ſubſtance with his father.] For God expreſſely commaunded in Deuteronomie, Deut. 12. 32that there ſhoulde not any thing be added vntounto his lawe. Againe, thoſe things which pertaine to gouernance, are diſtinguiſhed two manner of waies. For ſome be neceſſarie and ſerue vntounto ſaluation: of which ſort none muſt be thought, vnleſſe they be taught in the holie Scriptures. Others there be indifferent in their owne nature, the which we may vſe either well or ill. Lawes to… ching th… indifferent.VntoUnto this part onelyonly belongeth all this diſcourſe: In this kind we muſt ſpeciallie take héede; that nothing be thought to be done to the worſhipping of God. For diuine worſhiping dependeth not of the will of men, but of the counſell of God. Therefore Chriſt in Matthew ſaieth out of Eſay: Matt. 15. 9.In vaine do they worſhip mee, teaching doctrines being preceptes of men. For the worſhipping of God muſt remaine ſimple and pure. Eſa. 29. 23. Ibid. v. 14.Therefore God ſaieth in Eſay, that he would ſend furie and madneſſe vponupon them of whom he is worſhipped according to the preceptes of men. And in déede ſo we ſée it commonly come to paſſe, that they which are wholie occupied in this, are after a ſort giuen vp to a reprobate ſenſe: they dote, they are mad, and they cannot ſée, euen thoſe things that bée moſt cleare. Col. 2. 10.Paul vntounto the Coloſſians ſaieth: If ye be dead with Chriſt, why are ye yet as it were liuing held with decrees? And vntounto the Galathians: Gal. 5. 1.Stand you in the ſame libertie wherin Chriſt hath deliuered you. And to the Coloſſians he vtterly condemneth all voluntarie worſhippings. Col. 2. 22.Theſe things in déede hauehave a ſhewe of holineſſe and wiſedome, but that ſhew ſtandeth in ſuperſtition, in humilitie, in foreign, that is, neglecting of the bodie, and in the reuelation of Angels, but in verie déede they be rebuked, Matt. 15. 9.as Chriſt ſaith in Matthew. But now if theſe things be neither neceſſarie, nor yet belong to the worſhipping of God, they may be changed: neither is it neceſſarie that they ſhould be after one ſort in all Churches. In theſe things ſaieth Ierom let euerie Prouince abounde in his owne ſenſe. And Ambroſe, as he is cited by Auguſtine to Ianuarius: If ye will not erre do you (ſaieth he) as I am woont: for I vntounto what Church ſoeuer I come, doe applie my ſelf vntounto ye ceremonies therof. Neither vndoubtedlie ought the Church be depriued of that libertie, which Chriſt would hauehave euermore remaine whole vntounto it. Yet doe I not therefore ſpeake theſe things, to ye intent I would hauehave Ceremonies to be euerie daie altered in the Church, for nothing muſt either be changed or aboliſhed without great counſell and graue deliberation. Further we muſt take héede, leaſt theſe ceremonies do growe to an excéeding number, and ſo doe ouerturne all things. Auguſtine in his 119. Epiſtle vntounto Iannarius ſaieth, that in his time the number of obſeruations was ſo great, as the condition of the Iewes ſéemed much more tolerable than did the condition of the Chriſtians. All things (ſaieth he) be ful of preſumptions: ſo as he may ſéeme to ſinne more grieuouſly, which during their Octaues treadeth on the ground with his bare féete, than he that drinketh drunke. And what doe theſe things profite in the ende? Verilie they will make yll men nothing the better. For as wee hauehave ſaid, they are onelie effectual vntounto good order, for ſo much as manie of theſe kinde of things are inuented for filthineſſe, and gaines ſake: for by theſe artes the Papiſtes kitchings are made fatte. It alſo happeneth oftentimes, that by theſe ſmal matters men are led away from the true worſhip of God. This did Chriſt reproue in ye Phariſées, Matt. 15. 3.that for their traditions they contemned the preceptes of God. Wherfore ſuch inuentions and decrées of men muſt be taken away ſo often as they begin to hinder holineſſe to Godward. For ſo Ezechias tooke away the braſen Serpent when the people had once begun to honour it for God, although it was erected by Moſes. 2. king. 18. 4Ceremonies therefore are to bée ſuffered ſo long as they ſerue to good order and to any vſe of the Church: but where as there ſhalbe no more vſe of them, they muſt without all doubt be taken away.
5 Nowe let vsus ſée as touching the third part, which fit the beſt our purpoſe, Of what force the lawes of ye Church be.what force ſuch decrées ſhould hauehave for the binding of conſciences, and what difference there is betwéene theſe things and ciuill decrées. Firſt of all thoſe things binde not, if contempt and offence be renewed, and that wée doe not either through pride and of ſet purpoſe aboliſh thoſe things that be well inſtituted, or elſe trouble the common quiet of the Church. Theſe things being obſerued, the conſcience is nothing bound. Act. 15. 29.For example ſake: The Apoſtles decréed that the gentils conuerted vntounto Chriſt ſhould abſtaine from ſtrangled, from bloud, and from the thing dedicated vntounto Idols. Wherein they had reſpect vntounto nothing elſe but the tranquillitie of the Church: for otherwiſe the Iewes could neuer hauehave agréed with the Ethnickes. If anie man had eaten thoſe things, preſeruing the common quiet of the Church, he had nothing at all ſinned againſt conſcience. For otherwiſe Peter ſaith: Ibid. ver. 10Why tempt you God, in putting on a yoke &c? And Paul vntounto the Coloſſians: Col. 2. 16.Let no man iudge you in meat and drinke. And if ſo bée we ought not to be iudged of our brother much leſſe ought we to be iudged of our ſelues. And Chriſt ſaith, Mat. 15. 11.That which goeth in at the mouth, defileth not the man: and ſo he defended his diſciples when they had eaten with vnwaſhed handes, and when as they iourneied, they rubbed out the eares of corne in their hands. 1. Cor. 10. 25.The ſame doeth Paul prooue in the Epiſtle to the Corinthians, ſaying: Whatſoeuer ſhall bee ſet before you, that eate without asking anie queſtion. But if anie man ſhall declare vntounto thee, that that meate is dedicated to an Idol, eate not for conſcience ſake, not thine owne conſcience, but his that ſhewed it vntounto thee. Wherein they differ from lawes politike. Rom. 13. 5.But a farre other there is in ciuill precepts. For we are commaunded to obey, not onelie becauſe of wrath, but alſo for conſcience ſake: the conſcience I meane not of an other man, but our owne. Therefore great is the difference betwéene Eccleſiaſticall decrées and politicall. So then it is of neceſſitie that thoſe thinges doe not bind the conſciences. For in Eccleſiaſticall things, good order muſt be regarded, but in ciuill things we muſt obey, although thou perceiue not that good order.
In 1. Sam. 15. 22. Matt. 9. 13. Oſee. 6. 7. In 1. Sa. 156 In fine we muſt alwaies hold that commō rule, To obey is better than ſacrifice: and to harken, is better than the fat of rammes. Samuel diſputing of ſacrifices and obedience, vſeth a double compariſon. For firſt hée ſaith, that thoſe things are not of like eſtimation. Further he ſaith, that obedience is better than all ſacrifices. Ben Gerſon ſheweth this reaſon thereof. Becauſe ſacrifices (ſaith he) are inuented to take awaie ſinnes, Why obedience is better than ſacrifices.but obedience maketh a man not to ſinne at all. And much better is that which cauſeth vsus not to ſinne, than which purgeth ſinne committed. An other reaſon is, becauſe, that muſt néedes be leſſe which is ſometime refuſed by God, than that which is alwaies required: but ſacrifices are often reiected of God; obedience, neuer: wherefore this muſt néedes be the better. For Ieremie ſaith in the 7. Ier. 7. 22.Chapter: When I brought your fathers out of Egypt, I ſpake not a word vntounto them of ſacrifices, but onelie that you ſhould obey my word. Eſa. 1. 11.And Eſaie, Why offer ye (ſaith he) ſo manie ſacrifices vntounto me? I am full of burnt offerings and of the fatnes of fed beaſts. And Dauid in the 50. Pſalme: I will take no calues out of thy ſtall, Pſal. 50. 10.nor hee goates out of thy flockes, for al the wilde beaſtes of the forreſt are mine, and ſo are the cattell vppon a a thouſand hils. I know all the foules of the mountaines, and the wild beaſts are with me. If I be hungrie I will not tell thee. I might cite manie other places for the confirmation hereof, but it ſufficientlie appeareth by theſe fewe, that ſacrifices were ſometimes refuſed: but GOD neuer refuſed obedience.
7 But here by the waie, ſomewhat muſt be ſpoken of thoſe words of Ieremie, how it can be ſaid, The place of Ieremie expounded by Ierom.that God ſpake not to the olde Iewes as touching ſacrifices. Ierom referreth this vntounto the ten commaundements, becauſe in it there is no mention made of ſacrifices, but that afterward, when they had made vntounto themſelues a Calfe, God commaunded, that if they would néedes doe ſacrifices, they ſhould rather doe them vntounto him than vntounto Idols. Albeit there maie be an other reaſon no leſſe probable gathered by the Hiſtorie it ſelfe. For when the people was brought foorth into the wilderneſſe, when the tabernacle was conſecrated and that nowe the Prieſtes were appointed, there was inſtituted a moſt plentifull ſacrifice vppon mount Sinai. But after that time, ſo long as they remained by the ſpace of fortie yeares in the wilderneſſe, they neither had circumciſion nor ſacrifices. Hereunto it ſéemes that Ieremie had reſpect, rather than vntounto the Leuiticall lawe. A third expoſition may be: that God required not theſe things, that is to wit, chiefelie and eſpeciallie: For this kind of ſpeach is vſuall in the holie Scriptures, that that which is not chiefelie doone, is abſolutelie denied to be doone. So Paul ſaith: 1. Cor. 1. 17Chriſt ſent not me to baptiſe. Whereas yet he ſaid vntounto al the Apoſtles: Mat. 28. 1….Go ye and baptiſe. But becauſe that ſéemed to be the leaſt part of the Apoſtolicall office, therefore Paul denieth vtterlie that the ſame belonged to his office. Otherwiſe he baptiſed Gaius and Stephanas, 1. Cor. 1. 1…in the doing wherof he had ſwarued from his vocation, if he had not béene ſent to baptiſe. So as God commaunded not ſacrifices vntounto the old Iewes: that is, he did not ſpeciallie and chiefelie commaund them. Alſo we maie ſaie, that God required not ſacrifices of them, namelie after ſuch a manner as they were done of them: that is to wit, with diſſimulation and hypocriſie, when as their heart was altogether ſtrange from God. What be ſacraments.For ſacraments be ſeales of the promiſes of God, and confirmations of our faith. But if faith be abſent, An excellent argument to prooue that a ſacrament cannot worthely be receiued without faith.what can either be ſealed or confirmed? Moreouer God requireth no ſuch kinde of ſacrifices, which for the verie worke ſake ſhoulde be thought to purge ſinnes; or which ſhould be gathered of robbery of poore mens oblations. In ſacrifices, the thing ſignified did pleaſe, that is to wit, Chriſt, vntounto whom thoſe things, and the mortification of affections ſtirred vp the mindes of men. So Paul ſaith: Rom. 12. 3.I beſeech you my brethren that ye wil giuegive your bodies a liuelie ſacrifice, holie, acceptable vntounto God, which is your reaſonable ſeruing of GOD. Without theſe things, ſacrifices were nothing elſe but dead bodies without life. Other reaſons why obedience is b…tte… than ſacrifice.The third reaſon why obedience is to be preferred before ſacrifices, is, that ſacrifices maie be common vntounto God and vntounto Idols, but obedience is peculiar vntounto God. Laſtlie in ſacrifices, a man maie make much of the bellie and of good chéere: but obedience is reſerued vntounto God alone. But that ſacrifices are of ſome eſtimation, it appeareth by the verie words of Samuell, 1. Sa. 15. 22to obey (ſaith he) is better than ſacrifice: therefore ſacrifices are good, ſo that they be doone rightlie and in order. This place doe the Papiſtes wreſt vntounto that obedience, which they crie out to bée due vntounto them and their traditions. Howbeit Samuel ſpake not of this obedience, Of what obedience the words of Samuell, are means.but of that which is due vntounto the commaundement of God. So Paul ſaith: that he receiued grace & Apoſtleſhip to the obedience of faith, that al the Gentils might be brought vntounto Chriſt. But Chriſt (ſaie they) ſaith: Luk. 10. 16.He that heareth you, heareth me, & he that deſpiſeth you deſpiſeth me. Theſe things indéede agrée vntounto you, but yet ſo as you muſt alledge the word of God.
Of Traditions.
In 1. Cor. 4 ver. 17. & In 1. Cor. 1. 10.8 Moreouer falſe Apoſtles are by Paul reproued, becauſe they brought in maners and doctrin altogether without Chriſt. Let them conſider therefore howe far they ſtraie which earneſtlie affirme that traditions ſhould be vrged, ſéeing the ſame be not taught eueriewhere in the Church, neither were alwaies receiued: and yet are they called Apoſtolical. There was a tradition in Tertullians time, The traditions called Apoſtolical. Milke and honie giuen to the baptized. The Euchariſt giuen to Infants.that milke and honie ſhould foorthwith bée giuen to them that were baptiſed, that ſo (as he ſpeaketh) they might he fed like infants. Alſo it was a tradition, that the Euchariſt, and that vnderunder both kindes, ſhould be giuen to Infantes in the time of Auguſtine and Cyprian, and ſhould ſo be giuen as things neceſſarie vntounto ſaluation. Epiphanius in Doctrina compendiaria contra haereſes, Reaſons for faſting Thurſday and Frydayſaith, that it was an Apoſtolicall tradition, that they ſhould faſt the day before the Sabboth, which is called Fridaie, becauſe Chriſt as that daie ſuffered. Alſo the fourth daie of the weake, becauſe Chriſt on that daie was aſſumpted into heauen. And when he liued on the earth he ſaid that the Apoſtles ſhould not faſt ſo long as they had the bridegrome with them. Matt. 9. 15.But that they ſhould then faſt, when the bridegroome ſhould be taken from them. It is there added and confirmed by Auguſtine, Auguſtine. No faſting betwéene Eaſter and Pentecoſt.in an Epiſtle to Caſſulanus, that there is a tradition, that we ſhould not faſt from Eaſter vntounto Pentecoſt: There is alſo a tradition, as Baſil confirmeth in his booke de spiritu Sancto, that during all thoſe daies we ſhould not worſhip vppon our knées. The verie which he affirmeth of the Lords daie. The tradition was Apoſtolicall at Epheſus and in Aſia, that the feaſt of Eaſter ſhould be kept after the faſhion of the Iewes. In ye Church of Rome that the tradition of the Apoſtles was ſaid to be otherwiſe. Séeing therefore they be ſo diuers and are repugnant in them ſelues, they cannot be the waies of Paul or of the Apoſtles. For he ſaith, that hee himſelfe taught euerie where and in euerie place one and the ſelfe ſame thing. Wherefore Cyprian writeth vntounto Pompeius, Cyprian alloweth no traditions but ſuch as are in the Goſpel.that he alloweth not of traditions, vnleſſe it be thoſe which are in the Goſpels, Apoſtolicall Epiſtles, and Actes of the Apoſtles, whereto I adde thoſe which neceſſarily are inferred out of the holie Scriptures. Whatſoeuer things elſe are brought they be vncertaine and not euerie where receiued. So as if a due conſent ought to be preſerued in the Church, it is neceſſarie that we firmelie and conſtantlie ſtaie our ſelues in the holie Scriptures.
Of diſcerning of Spirites.
9 But the diſcerning of ſpirits is a gift, In 1. Cor. 12. ver. 10. How Spirits may be diſcerned.by which ye difference of thē which are moued by an euill ſpirit is knowen from them which are inſpired with the holy ghoſt. Which, how neceſſarie it is, Chriſt admoniſhed, when he ſaid, Matt. 7. 15.Beware of falſe Prophets which come vntounto you in ſheepes clothing, but inwardlie they be rauening wolues. 1. Theſſ. 5. 21.And Paul vntounto the Theſſalonians, Prooue all things and keepe that which is good. But how ſpirites are to be knowen, Iohn teacheth in his firſt Epiſtle when he ſaith: 1. Iohn. 4. 2.If a man confeſſe that the Lord Ieſus is come in the fleſhe: he is of God: and he that denieth that the Lord Ieſus is come in the fleſh, is not of the Lord, but is of Antichriſt. Auguſtine treating on theſe wordes, Auguſtine.maruelleth, that manie Heretikes be verie pernitious, which confeſſe the Lord Ieſus to hauehave come in the fleſh, who neuertheles be not of God: but he aunſwereth to this effect: that they confeſſe the Lord Ieſus to be come in fleſh, which with a ſound faith receiue all thoſe doctrines which either goe before or follow this article. If Chriſt come, in the fleſh, he was before his comming: he tooke verie fleſhe vppon him to this end, that he ſhould verilie die, and that afterward hée ſhould riſe againe, whereby he might alſo giuegive vsus the hope of reſurrection. And manie other things are knit vntounto that principle, the which aſwell heretikes as infidels doe refuſe, either in whole or in part. Wherfore Iohn would not diſtinctlie recken vp euerie thing which we ought to confeſſe vntounto ſaluation, to the end that our ſpirite might be approoued, but he onelie ſpake of that which was the chiefe, vntounto which in a manner all other things neceſſarie to ſaluation are adioyned. Looke part. 1. pl 3. Art. 8 EueryEvery one that holdeth right opinions is not therefore ſaide to be of Chriſt. Two ſorts of confeſſiō.But if thou wilt ſaie: Admit there be ſome which rightlie and faithfullie hold al thoſe opinions, is he therfore thought to hauehave the ſpirit of Chriſt, if he liue vnpurelie? Auguſtine aunſwereth, that there is a certaine confeſſion which is in outward words onelie, and an other which is true, and hath good workes with it. And this he prooueth out of the Epiſtle vntounto Titus: Tit. 1. 16.They confeſſe that they know God, but in deedes they denie him. Therefore by contraries he ſaith: there be ſome which in déeds confeſſe God him ſelfe: therefore he affirmeth that confeſſion, of which Iohn ſpeaketh, is no vulgare confeſſion, but ſuch a one as hath déeds. But through theſe things which are ſpoken by this godlie man, we hauehave as yet no certaine rule by the which ſpirites are diſcerned. Many heretiks hauehave liued godlie in ſhewe.For there be manie Heretikes, which in outward ſhew hauehave had their life garniſhed with workes notable enough, but the ſame in the meane time was contaminated with the indeuour of humane glorie, and we being ignorant of the purpoſe of their mind, can iudge nothing of the goodnes of ye workes which they make ſemblance of: for this iudgment pertaineth onelie to the conſcience. Wherefore Iohn in the ſame Epiſtle writeth: 1. Ioh. 3. 20.And if ſo be our heart accuſe vsus, God is greater than our heart, and knoweth all things. As if he had ſaid: Although thou ſhalt behaue thy ſelfe notablie in outward ſhew, and ſhalt hauehave an euill minde, thinke not that thou art hidden: for God alſo vnderſtandeth the peruerſeneſſe of thy minde, ſéeing he is greater than our heart. So as to God muſt be left the ſecrete iudgement of perfect vprightneſſe of workes: becauſe he being the iudge, it maie be, that he which ſhall giuegive his bodie to be burned, 1. Cor. 13. 3.ſéeing hée is without charitie, it is nothing: and that thoſe things which he ſéemeth to doe verie well, are condemned: Onelie we can iudge of thoſe thinges which appeare manifeſtlie.Two rules for the trying of ſpirits. 1. Ioh. 4. 2. The confeſſion of opinions muſt be examined according to ye ſcriptures Before the new Teſtament was written opinions were examined by the Apoſtles ſayings. 1. Iohn. 4. 6.
10 Wherefore there remaineth two rules for to iudge of ſpirites. One is, if the opinions, as touching faith be retained perfect and pure. And this meant Iohn when he ſaid: If anie man confeſſe the Lord Ieſus, &c. And this confeſſion of opinions muſt be examined by the holie Scriptures: the which ſeeing they had not in the Church at the beginning, as concerning the new Teſtament, they were examined by the words and doctrine of the Apoſtles. Therefore Iohn a little after ſaith: He that is of God heareth vsus, and he that heareth not vsus is not of God. Then he addeth, that thus we doe prooue the ſpirit. An other rule is of maners and life: This did Chriſt expreſſe when hée ſaid: By their fruites ye ſhall knowe them. And as opinions are knowen by examining of them with the Scriptures, Life and maners muſt be tryed by diſcipline.ſo life and maners ſhould be tried by the diſcipline of the Church. Howbeit either rule of examination is at this daie waxen cold. For the life of the faithfull is not looked vppon, but the ſhéepe of Chriſt doe miſerablie periſh and are neglected. Further the holie Scripture is leſſe red than méet it ſhould; neither is it carefullie and diligentlie handled. And the Papiſtes will that the opinions ſhould bée examined, not by the Scriptures, but by the councels and fathers. Thereof it commeth to paſſe, that the Church hath theſe manie yeares béene deceiued. In the Primatiue Church a gift was extant, whereby it might eaſilie be knowen with what ſpirite they which did ſpeake were ledde. By theſe meanes Satan was reſiſted when he tranſformed himſelfe into an Angel of light.
Of Councels,
11 Wherfore let them take héed which in diuers places boaſt of the Councels, In 1. Cor. 2. verſe. 14.in which it hath bin iudged as touching religion, what men it behooued there to bée, namelie ſpirituall, for ſomuch as the iudgement onelie of diuine things is brought to thē: But at this daie the greateſt part of a Councell, Out of this place is gathered an argument againſt Councels.is ſo ouerfraught with groſſe imperfections, as in verie déede it is not lawfull to take meat with them. They ſaie that they be the Church: howbeit although they be baptiſed, and hauehave taken orders in the Church, Looke after pl. 6. Act. 9. & 17 &c. Looke part. 1. pl. 6. Act. 11.yet doe they not therefore prooue themſelues to be ſpiritual, ſéeing it is prooued that they do the workes of the fleſh and not of the ſpirit. And although ſome ſpirituall men maie perhappes agrée with them, verie fewe they be and are ouermatched both in number and authoritie of the carnall ſort, neither deale they alwaies valiantlie as they ought to do. And in trueth as the caſe now ſtandeth it is the Pope which gouerneth the councell. For he ſummoneth, ſuſpendeth, alloweth, and refuſeth the ſame at his owne pleaſure. Who, how truelie he maie be called ſpirituall, all men vnderſtand. Beſides further ſéeing the holie Scriptures be inſpired by God & therefore moſt ſpirituall, none that be ſpirituall can decrée in councels anie thing againſt them. For ſpirites are not one againſt an other. But in Councels they hauehave ſundrie times defined againſt the decrées of the holie Scripture. There the communion was mangled: Matrimonie was forbidden the miniſters of the Church: Innumerable abuſes were brought in of maſſes: namelie Inuocation of Saints, the vſe of Images: the ſuperſtition of Purgatorie and infinite peſtilences of this kinde were confirmed. And what authoritie a councel ſhould hauehave, Auguſtine ſheweth in the 3. Auguſtine.booke againſt Maximinus the biſhop of the Arrians, when he ſaith: But now neither ought I alleadge the councell of Nice, nor thou the Councell of Ariminum as though we would preiudice one an other, neither muſt I be tyed to the authoritie of this, not yet thou to the authoritie of that: We muſt appeale frō the Councels and Fathers to the ſcripturesLet thing with thing, cauſe with cauſe, reaſon with reaſon ſtriue together by the authorities of the ſcriptures, not being each mans owne teſtimonies, but by thoſe which bée common to both partes. Where thou ſéeſt, yt this father doth appeale from the Councels vntounto the Scriptures. The ſame father in the 2. Auguſtine.booke againſt the Donatiſtes the 3. Chapter, ſaith: The letlers of biſhoppes and the decrées of Prouincial councels giuegive place to the greater councels, but the Canonicall Scripture giueth place to none. And the ſame father writing vntounto Ierom with whom he diſputed as touching the reprehending of Peter which is ſpoken of to ye Galathians, he moſt manifeſtly appealed from the Fathers which Ierom cited, Look in the booke of bowes pag. 72. ſet forth at Baſil, Anno 59. & pag. 235. & 419. Ioh. 16. 12.vntounto the words of the holie Scripture.
12 Neither muſt we paſſe vponupon that which they often times obiect vntounto vsus: namely, that Chriſt ſaide vntounto his Apoſtles: I hauehave manie things to ſpeake vntounto you, but ye cannot nowe beare them away. Whereof they will gather, that many things as touching the worſhipping of God and Religion, may be appointed by them, which the holy Scriptures hauehave not taught: Nothing neceſſarie to ſaluatiō remaineth in man to appoint.As though Chriſt in thoſe words had ſpoken of worſhippings and Ceremonies. Might not the Apoſtles then abide ſuch things, who both had bin borne and were conuerſant from their childhood in ceremonies and rytes? Was Moſes able to teach thoſe things to the ignoraunt people, and could not Chriſt teach the Apoſtles thoſe things which be of the ſame kinde? The caſe doeth not ſo ſtande: but thoſe manie things were the ſame which he had alreadie tolde them: and they were more expreſſedly and effectuallie to be expounded vntounto them and to be printed in their mindes, by the power of the holy ghoſt which he promiſed vntounto them. For a little after he ſaieth: When the comforter ſhall come, Ioh. 16. 13.he ſhall prompt you in all things that I hauehave ſhewed you. Moreouer he teſtified, that all things which he heard of his father, he tolde it vntounto them: Ioh. 14. 26. Ioh. 15. 15.All things (ſaith he) which I hauehave heard of my father, I hauehave made them knowen vntounto you. So as there ſhall be nothing left neceſſary vntounto ſaluation which is lawful for theſe men to decrée. Neither are theſe things ſpoken, The authoritie of Councels muſt not be reiected, when they deale by the word of God.to the intent that the authoritie of councels ſhould be vtterlie reiected. For if ſo be they ſhall reprehend, excommunicate, or abſolue by the word of God, and ſhall pray together by the power of the ſpirit, theſe things ſhal not be in vaine and without fruite. Yea and Paule went to Peter and to the Apoſtles vntounto Ieruſalem, Gal. 2. 6.not to deriue doctrine from them, but leaſt he ſhould runne in vaine, he went for the commoditie of others, that they might vnderſtand, yt his kind of doctrine did not diſagrée from the opinions of the Apoſtles as ſome boaſted that it did. For what cauſe Councels ſhould be ſometimes had.If Councels were otherwhile had for this purpoſe, that all Churches might acknowledge a conſent in the veritie of the Scriptures, they might verie well be borne withal. But when they decrée againſt the teſtimonies of the holie Scriptures, they are not to be ſuffered. For Paul if he had perceiued any thing to hauehave bin defined, eyther by Peter or by the other Apoſtles, otherwiſe than he himſelf had heard of Chriſt, he would not hauehave giuen his aſſent, no verilie Not to an Angell, if he had ſhewed from heauen any thing other than the Goſpell which he had receiued: Gal. 1. 8.ſo as we alſo muſt eſtéeme none to be ſpirituall, nor yet to iudge aright, if they hauehave decréed againſt the ſcriptures.
13 Wherefore that which Paul writeth of the Corinthians iudgement, In 1. Cor. 4. verſe. 3. Look part. 1 pl. 6. Act. 7.wee muſt retaine, if we be iudged either by a Councell or by the Papiſticall Church, againſt the ſcriptures, we may boldly ſaie with Paule, we eſtéeme it leaſt of all to be iudged by you. Neither muſt our aduerſaries be heard, who ſay, that the iudgement of the Church muſt bée preferred aboue the Scriptures: and they thinke that they hauehave prooued it by a ſufficient reaſon, when they ſay: the Church hath iudged of the Scriptures, by receiuing ſome and refuſing ſome: which it might not hauehave done vnleſſe the iudgement thereof had excelled the Scriptures. But theſe men muſt conſider, that there hath bin euen from the beginning ſome men repleniſhed with the ſpirit of God, by whom God hath ſet foorth his Oracles vntounto men, the which he woulde hauehave to bee regiſtred in writings. Theſe wordes of God, when as others eyther heard or read, it happened by the benefite of the ſpirit, that the faithfull acknowledged thoſe to be the naturall and ſincere woordes of God. Hereof it came to paſſe that ye holie ſcriptures be admitted. But & if they which being illuminated with the holy Ghoſt, acknowledged the holie ſcriptures to be the worde of God, had bin demaunded, whether they woulde not hauehave their owne authoritie to be preferred aboue them, they would not hauehave ſuffered it: but on the other ſide, thoſe being knowen & receiued, they altogether ſubmitted themſelues, and agreed that they ſhould be reputed for the moſt ſure rule of their faith & life. Wherefore it is but a weake conſequent: The fathers accepted and diſcerned the holie Scriptures from other writings, therefore they ought to be preferred aboue them. Becauſe we alſo acknowledge one verie God, Similitudes.and admit Ieſus Chriſt, wee diſſeuer him from Idols and from the Deuill: yet for all that we cannot inferre, that we are more excellent either than Chriſt or God. Alſo our minde admitteth the perſwaſions and motions of the holie Ghoſt vntounto reading and praying, vntounto chaſt liuing, and them diſcerneth from the intiſementes of the diuell, the fleſh and the world: yet ſhall not our minde for that cauſe be called, either ſuperiour or better than the holie Ghoſt. Further alſo, a man indued with the knowledge of Philoſophie, when as he ſhal receiue Ariſtotle or Galen or noble Philoſophers, and ſhall place them aboue Epicurus, Ariſtippus or Democritus: dare he therefore becauſe he hath ſo iudged as touching Philoſophie, preferre his owne authoritie either aboue Ariſtotle or Galen? The firſt way to iudge of the ſcriptures is by faith and the ſpirit.Wherefore men hauehave by faith and illumination of the holie Ghoſt knowen that thoſe things which the Patriarches, Prophetes, Chriſt, and the Apoſtles hauehave ſpoken are the words of God. Which things being ſo knowen and receiued, they did not accompt themſelues either greater or better than the Scriptures of them: naie rather (as we ſaid at the firſt) they cōmitted themſelues to be gouerned and ruled by them. There was alſo an other manner of iudging of the Scriptures, An other way to iudge of the ſcriptures.that thoſe things which the latter Canonicall writers did ſpeake or write did not diſagrée with the firſt, but they agréeed verie well with them. The Prophets, agrée vntounto the lawe in all things. The Euangeliſts and Apoſtles borowed the Teſtimonies of their ſayings, aſwell of the lawe as of the Prophets. Whereby thou ſéeſt that the law is allowed by the Prophets, and the Prophets are confirmed by the Apoſtles and by the Euangeliſtes. And when they demaund Why ſome Goſpelshow it came to paſſe that Luke and Marke being writers of the Goſpell were receiued, whereas the Goſpel of Bartholomew, Were allowed and ſo…e not.of Thomas, of Thaddeus, and of the Nazarits, was excluded: we will aunſwere, that the holie Ghoſt did not perſwade the hearts and the minds of faithfull men that theſe were the words of God, as were thoſe which bée written both of Luke and alſo of Marke. To this, there were manie yet remaining in thoſe daies which had heard Chriſt, and had béene much conuerſaunt with him: as Peter, Iohn, and many others of the Diſciples, who bare faithfull witneſſe vntounto the writings of Marke and Luke; and did not ſo vntounto the monuments of others, who perhappes erred, not onelie from the trueth of the Hiſtorie, but alſo péeced in manie things, which ſounded to be contrarie to the olde Teſtament and to the other Euangeliſtes.
VVhat authoritie the Fathers are of.
14 Finallie as touching this, to wit, Out of the Booke of Vowes. We muſt not appeale from ye ſcriptures to the Fathers. Looke in the Treatiſe againſt Gardiner pag. 49. ſet forth at Tigur. Ro. 10. 17. 1. Cor. 2. 8. 2. Tim. 3. 16the iudgement of Fathers, I proteſt that it ſéemes vntounto me not the part of a Chriſtian man, to appeale from the Scriptures of God to the iudgements of men: For this is to doe iniurie to the holie Ghoſt. For faith commeth of hearing, and hearing, of the worde of God, and not of the Fathers. And vntounto the Corinthians: That your faith (as he ſaith) may be yours, not through the wiſedome of men, but by the power of God. And vntounto Timothie: The whole Scripture (ſaith he) giuen by the inſpiration of God, is profitable to teach, to conuince, to correct, and to inſtruct in righteouſneſſe, that the man of God maie be perfect and inſtructed to euerie good worke. Theſe words muſt be diligentlie noted. For there be foure things neceſſarie in Eccleſiaſticall doctrine; to wit, that wée ſhould teach true things, that we ſhoulde confute falſe things, that we ſhould inſtruct vntounto vertues, and reprooue vices. And all theſe things are to be ſought out of the holie Scriptures. And to ſpeake more manifeſtlie hereof: whatſoeuer the miniſter doth vntounto the people; that belongeth either vntounto doctrine or vntounto maners. And either muſt the opinions be taught which are true, or elſe be confuted which are falſe: and either muſt manners which bee good bee taught, or which be euill bee corrected. So ſhall the man of GOD be perfect, that nothing can be wanting vntounto him, as touching either doctrine or manners. There is alſo an other place in the ſame Chapter: Thou haſt learned the holie ſcriptures, Ibid. ver. 15out of which thou maiſt hauehave ſaluation. Theſe things manifeſtlie teach, that we muſt not appeale from the Scriptures vntounto the Fathers: for that would be to appeale from certainties to vncertainties, frō manifeſt things to obſcure from ſtrong to weake. For although fathers being wiſe and learned, ſaw much, yet were they men, and might erre. And that which I hauehave ſaid is moſt of all to be conſidered: namelie that the Fathers do not alwayes agrée among themſelues: and otherwhiles not one of them indéed doeth agrée with himſelfe. But here the aduerſaries aunſwere: But they muſt be heard, when they all agrée among themſelues. But we ſaie that they muſt not therefore be heard becauſe they agrée among themſelues, but for that they conſent with the word of God: ſo as that maie be ſaid vntounto them which was ſpoken vntounto the Woman of Samaria: Iohn. 4. 42.Now doe we not beleeue becauſe of thy worde, but becauſe we our ſelues hauehave ſeene. For albeit that all the Fathers ſhall conſent among themſelues, yet wil we not do this iniurie to the holie Ghoſt, that we ſhoulde rather giuegive credite to them, than to the word of GOD. Yea and the Fathers themſelues would neuer hauehave themſelues to be ſo beléeued: and that hauehave they ſufficientlie teſtified by their writings, that they will not hauehave that honour to be giuen vntounto them, but to the holie Scriptures onelie. So as he that appealeth from the Scriptures to the Fathers, appealeth vntounto the Fathers againſt the Fathers.
Auguſtine.15 This hath Auguſtine in manie places confirmed: That when Cyprian in his treatiſe de baptiſmo Haereticorum, was obiected, he aunſwered, that he accompted not the Epiſtles of Cyprian for Canonicall, but yt he attributed yt to the word of God onlie. And he oftentimes reprooued thē which yelded more vntounto his owne writinges than was méete. And when as Ierom had cited thrée or foure fathers as touching the reproouing of Peter, he anſwereth, that he alſo can cite fathers, but that hee had rather appeale vntounto the holie Scriptures. Baſilius. Ro. 14. 23. Ro. 10. 17.Baſil in his Morals Summa 80. Chapter 22. ſaith: If all that is not of faith be ſinne, and faith is of hearing, and hearing by the word of God, then whatſoeuer is not of the word of God is ſinne. And in a certain oration of the confeſſion of faith: It is a fall (ſaith he) from faith, and a crime of excéeding great pride either to ſtart backe from that which is written, or to admit that which is not written. Iohn. 10. 17And he addeth a proofe: Becauſe my ſheepe heare my voyce. Neither are we bound (ſaith he) to heare others than the ſhéepheard. And that he might affirme his ſaying the more, he brought a place vntounto the Galathians: Gal. 3. 15.No man altereth a mans Teſtament, or addeth thereunto: And if ſo great honour (ſaith he) be done to the teſtament of a man, howe much greater muſt bee done to the Teſtament of God? And in the expoſition of the Créede which is attributed vntounto Cyprian, after the recitall of the Canonicall Scriptures: By theſe things (ſaith he) are gathered what ſoeuer is neceſſarie to ſaluation. And againſt the Aquarians, he alwaies appealeth from cuſtome vntounto the holie Scriptures, and vntounto thoſe thinges which Chriſt himſelfe did. And in an Epiſtle vntounto Pompeius he hath manie things to the ſame purpoſe. Ierom.Ierom alſo vppon Ieremie the 9. Chapter: The Elders (ſaith he) muſt not be followed as touching errors, but faith muſt be ſought for out of the holie ſcriptures. Chryſoſtome vppon the 7. Chryſoſt.Chapter to the Hebrewes: Euen as they which giuegive rules hauehave no néede to teach a thouſand verſes, but a certaine fewe by which the reſt maie bée vnderſtoode: euen ſo if we would onelie hold faſt the Scriptures of God, not onelie wée ſhould not fall our ſelues, but we ſhould alſo call them backe which be falne. And this he prooueth by that which Chriſt ſaid: Iohn. 5. 39.Search ye the Scriptures, in which ye thinke there is eternall life. Againe, Yee erre, Mat. 22. 29not knowing the Scriptures. And he citeth the place of Paul: Whatſoeuer things are written, Rom. 15. 4.are written for our learning that by patience and conſolation of the Scriptures we may hauehave hope. Laſtlie he bringeth al thoſe places the which are cited by me a little before, and in his oration de profectu Euangelij, vppon the place of Paul vntounto the Philippians. Phil. 1. 18.Whether by occaſion or by enuie, &c. If ye would holde faſt theſe words (ſaith he) ye may encounter with heretikes. But vponupon the Epiſtle to the Galathians de Diuite & Lazaro he hath manie things much more euident. Abraham aunſwereth: They hauehave Moſes and the Prophets. Luk. 16. 29.Here Chryſoſtome ſheweth (ſaith he) that greater credite ought to be giuen to the ſcriptures, than if a man ſhould riſe againe from the dead. And he addeth, that we ought not onelie to giuegive more credite to the worde of God than vntounto dead men, but alſo more than vntounto the Angels, as Paul hath admoniſhed. Gal. 1. 8.Alſo if an Angel from heauen ſhall teach you an other Goſpell than that which wee hauehave taught, let him be accurſed.
16 Furthermore it is certaine, The Church iudgeth by the word, and by the ſpirit.that the libertie of the Church muſt not be taken awaie. But the Church hath alwaies iudged by the word and the ſpirite: Therefore it is now méete alſo that it ſhould iudge as it liſt. For what did thoſe moſt auncient writers, when as yet there were no fathers? If then the Church iudged by the word and the ſpirite, why maie it not now alſo iudge in the ſame ſort? For the Fathers vndoubtedlie meant to helpe the Church, & not to depriue the ſame of her libertie. But they are woont to ſaie, that in the Apoſtles times was onlie an infancie of the Church, and that afterward the ſame grew more and more to perfection. Theſe things are not to be confuted but to bee laughed at. For woulde to GOD that wee could attaine to the loweſt ſteppe of the Church which was in the Apoſtles time. Howbeit, admit that the ſame were the infancie of the Church as ye affirme: but if ſo bee that they were then able to aduaunce the Church by the word and the ſpirit, why can not wee now alſo promote it after the ſame ſort? For there bee manie thinges alwayes in the Church which ought either to be renewed or taken awaie, iudging by the ſpirit and holie ſcriptures thoſe thinges which the fathers ordained, either by giuing conſent vntounto them, or diſſent from them, according as we are now in a riper age of the Church than they were. But how do theſe men eſtéeme of the Fathers? If for age ſake: we alſo ſhall one day become fathers: and thoſe ſchoolemen which were fiue or ſix hundreth yeares paſt, ſhall now bee fathers: And ſo there will neuer bee anie certaine number of the fathers. But they ſaie, that the Scriptures are obſcure, and therefore, that there is néede of Fathers to bee interpretours. But the fathers were alſo obſcure, and therefore there was néede of the Maſter of Sentences. But ſéeing the Maſter of ſentences himſelfe might ſéeme to be obſcure, there was néede in a manner of infinite commentaries. And hereof aroſe verie manie ſectes diſagréeing in opinions one from an other: ſo that ſome were called Scotiſtes, others Thomiſtes, others Occamiſtes: others were called by other names. Neither certeinlie can it be denied, The fathers Councels & Traditiōs erre, and are ſometimes one againſt an otherbut that the fathers erred often times. Cyprian erred as concerning the baptiſme of Heretikes, Tertullian as touching Monogamia, that is the Mariage of one wife: and others after another ſort. Councels alſo did oftentimes erre, as we hauehave aboue declared at large. Laſtly ye traditions do other while erre & are repugnant in them ſelues. The tradition of Epheſus was, that the Chriſtians ſhould celebrate Eaſter vppon the 14. daie of the monethmonth, as the Iewes did: and they aſcribed the ſame vntounto Iohn the Apoſtle and Euangeliſt. But contrariewiſe the Romane tradition was, that the Chriſtians ſhould not celebrate Eaſter but after the 14. daie of the monethmonth, leaſt they might ſéeme to agrée with the Iewes. And of this tradition they make Peter and Paul to be authours. Either of both is Apoſtolicall yet both of them maie not be allowed. Panormitanus.But Panormitanus de electionibus in the Chapter, Significaſti, ſaith that the vnlearned, if they bring the Scriptures muſt be more beléeued, than the Pope & the whole Councel if they deale without the ſcriptures. A man that was a Canoniſt, although hée oftentimes erred in manie other things, yet could he ſée this. Paul ſaith: 1. Cor. 14. 29.When anie man propheſieth, let the reſt ſit ſtill and iudge. The fathers when they interprete the ſcriptures, doe not they Propheſie? Wherefore we muſt as it were ſit and iudge of their ſayings.
17 But they ſaie that then at the leaſtwiſe the Fathers are to be allowed, The fathers are not to be allowed in all things wherein they agrée together.when they agrée among themſelues. No verilie not then alwayes. For the conſent of the Councell of Chalcedon tooke awaie the conſent of the ſecond councell of Epheſus. In the Synode of Conſtantinople vnderunder Leo the Emperour, there was a conſent to take awaie Images. But that conſent in the Synode of Nice, vnderunder Irene was taken awaie by an other conſent: And that ſelfe ſame conſent was afterward alſo taken awaie by the Councell of Germanie, vnderunder Charles the great. But I will adde a proofe by induction that we muſt not alwayes iudge of the ſcriptures by the Fathers, We muſt iudge of the fathers by ye ſcripturesbut we muſt rather iudge the Fathers by the Scriptures. Other Fathers ſaie, that iuſtification is of Faith, and not of workes. Others doe affirme that workes doe much auaile vntounto iuſtification. Who ſhall decide this controuerſie? The word of God. Paul vntounto the Romanes ſaith. We iudge that a man is iuſtified without the workes of the law. Neither can it be ſaide, Rom. 3. 26.that Paul in that place doeth onelie treate of Ceremonies, for he treateth in that place as touching that lawe which ſheweth ſinne and worketh wrath: and he addeth that we be iuſtified fréelie, and he mentioneth the decaloge: Rom. 7. 7.I had not knowen luſt (ſaith he) vnleſſe the lawe had ſaide: Thou ſhalt not luſt. Peter was reprooued by Paul, Gal. 1. 14.becauſe he diſſembled and withdrew him from the Table. Here doeth Ierom contend with Auguſtine, Ierom ſaith that Peter ſo dealt with Paul as though that matter had béen doone of ſet purpoſe: that by the reproouing of Peter, the Iewes which were preſent might the better vnderſtande the whole matter. Auguſtine cannot abide anie diſſembling or lie in the ſcriptures. Who ſhal here be the Iudge? The word of God. Ibid. ver. 11Paul to the Galathians: He was (ſaith he) to be reprehended or blamed, becauſe he did not walke vprightly according to the truth of the Goſpell. Mat. 16. 18VponUpon theſe words: Thou art Peter, & vponupon this rocke will I build my Church, others vnderſtand: vppon the rocke, that is vppon Chriſt, and vppon the faith, and confeſſion of Peter: but others: vponupon Peter himſelfe. Who ſhall iudge this controuerſie. The word of God. Paul ſaith, An other foundation can no man laie than that which is laide, 1. Cor. 3. 11euen Ieſus Chriſt. In the Scriptures the dead are oftentimes ſaid to ſléepe. Ioh. 11. 11.That doe ſome referre vntounto the bodie, others vntounto the ſoule. 1. Theſſ. 4. 13. Luk. 23. 43.Who ſhall iudge this caſe? The word of God. Chriſt ſaith vntounto the théefe: This day ſhalt thou be with mee in Paradiſe. Phil. 1. 23. Dan. 9. 5.And Paul ſaith, I deſire to be diſſolued and to be with Chriſt. Daniel confeſſeth his ſinnes. In which place, Origen ſaith, that he doeth not ſuſteine his owne perſon, but the perſon of others. Auguſtine citeth this verie place againſt the Pelagians and teacheth, that none is innocent. Who ſhall iudge theſe things? The word of God. Paul ſaith: Rom. 3. 23. 1. Iohn. 1. 8All hauehave ſinned and need the glorie of God. And Iohn: If we ſhall ſaie that we hauehave no ſinne, we deceiue our ſelues, and the truth is not in vsus. Rom. 7. 24.Paul ſaith: Who ſhall deliuer me from this bodie ſubiect vntounto death? This doe Ambroſe and Auguſtine interprete of Paul regenerate. Others thinke it was ſpoken of others not regenerate, and that it cannot be applied vntounto Paul. Who ſhall iudge of theſe ſayings but the word of God? In the ſame place it is written, Ibid. ve. 22.I ſerue the Law of God in my minde: But thoſe that be not regenerate ſerue not the lawe of God in mind. And he addeth, Verſe. 19.The good which I would, that I doe not. But thoſe that be not regenerate, thoſe cannot will that which is good. Verſe. 25.And he addeth through Ieſus Chriſt our Lord. It is not the part of a man not regenerate to giuegive thankes vntounto God: the Heretikes called Millenarii, thought that Chriſt would returne vntounto the earth, and raigne among men for the ſpace of a thouſande yeares. And of this minde was Papias, Lactantius, Apollinarius, Irenaeus, Iuſtinus and others: thoſe doeth Ierom flout and calleth it a Iewiſh fable. This controuerſie doeth the worde of God eaſilie decide. Paul ſaith: The word of God is not meat and drink. Rom. 14. 17And Chriſt ſaith: My kingdome is not of this world. Ioh. 18. 36.And in the kingdome of my Father they are neither maried nor doe marie. Mat. 22. 30In the times of Cyprian and Auguſtine, the Euchariſt was deliuered vntounto Infantes. This is not doone in theſe dayes, but which is the better the worde of God ſhall iudge. Paul ſaith: 1. Cor. 11. 28.Let a man trie himſelfe, and ſo let him eate of that bread and drinke of that cup. But Infantes can not trie them ſelues. I might beſides recite manie things in which the fathers diſagrée among themſelues, where it ſhould be neceſſarie to referre the iudgement to the word of God. Wherefore let Smith conſider howe wiſelie he might write thus: According to the rule and leuell of theſe fathers let vsus examine the ſenſe of the holie Scriptures: let vsus follow the iudgement of theſe men in reaſoning of things pertaining to the holy ſcriptures.
18 But our aduerſaries, while they thus obtrude the Fathers, ſéeke no other thing but to beare rule ouer our faith. But this would not Paul. 1. Cor. 1. 24We will not (ſaith he) beare rule ouer your faith: That is, vnderunder that pretence that we teach you faith, we would not beare rule ouer you in taking awaie your ſubſtance. Wherefore it is not méete that the Fathers (in reſpect that they taught faith in the Church) ſhould ſo farre ouerrule, as whatſoeuer they hauehave ſaide or written, it ſhould not be lawfull to iudge the contrarie: for that would not be to beare rule, but to exerciſe tyrannie. Auguſtine in his ſecond booke to Creſconius Grammaticus. AuguſtineWe (ſaith he) do iniurie vntounto Cyprian when we ſeuer any of his writings from the authoritie of ye Canonical Scriptures. For it is not without cauſe yt the Eccleſiaſtical Canon was made with ſo wholeſome care, wherunto certaine bookes of the Prophets and Apoſtles doe belong, the which wee ought not in any wiſe to iudge, and according vntounto which we may freelie iudge of other mens writings whether they be faithfull or vnfaithfull. Conſtantine.And Conſtantine in the Synode of Nice, exhorted the Byſhops that they ſhould decide all controuerſies by the Canonical Scriptures, by the ſcriptures Propheticall and Apoſtolicall and inſpired by God: As Theodoretus teſtifieth in his hiſtorie. AuguſtineAnd Auguſtine againſt Fauſtus the Maniche in the xv. booke and v. Chapter: The ſcripture (ſaith he) is ſet as it were in a certaine ſeate aloft, to the which euerie faithfull and godlie vnderſtanding ſhould humble it ſelfe. Therein if anie thing as abſurde, ſhall mooue vsus, it is not lawfull to ſay: the authour of this booke helde not the trueth, but either the booke is faultie, or the Interpretour erred, or elſe thou doeſt not vnderſtand it. But in the workes of them that came after, the which are contained in innumerable bookes, but are in no reſpect made equall vntounto that moſt ſacred excellencie of the Canonicall ſcriptures, yea in which ſoeuer of them is found one and the ſame truth, yet the authoritie is farre vnequal. Wherefore if perhappes anie things in them are therefore thought to diſſent from the trueth, becauſe they be not vnderſtoode as they be ſpoken, yet the reader or hearer hath there a frée iudgement, whereby he maie allowe that which ſhall pleaſe him, or diſallowe that which ſhall offende him: And all, which be of that ſort, vnleſſe they be by ſure reaſon, or elſe by that Canonicall authoritie defended, ſo as it maie be plainelie ſhewed, that that which is either there diſputed or declared, is altogether ſo, or that it might be ſo; if it ſhall diſpleaſe anie man or that he will not beléeue it, he is not blamed. And in the 19. Epiſtle vntounto Ierom: This frée ſeruice I owe vntounto the diuine Scriptures, whereby I ſo followe them alone, as I doubt not but that the writers of them erred nothing at all, nor put anie thing guilefullie in them. And there is no antiquitie or dignitie of perſon ſo great as can preſcribe vntounto the word of God. Whether we our ſelues (ſaith Paul) or an Angell from heauen ſhall preach vntounto you anie other goſpell than we hauehave preached, let him be accurſed.
19 But our aduerſaries continuallie make much a doe of yeares, of times, and of the holineſſe of fathers: But all theſe things ought to be of none importance againſt the word of God. Chriſt and the Apoſtles neuer cited the Rabbins and Fathers, although manie were verie well learned, but they taught all the things out of the lawe and the Prophets. Ierom.Ierom vppon Eſay the 18. booke and 65. Chapter. That they ſhould not haſten to beléeue without reaſon, let them follow Nathanael, who was praiſed by the mouth of the Lord: Iohn. 1. 47.Behold a true Iſraelite in whom there is no guile. He ſought Chriſt by the authoritie of the ſcriptures, and was deſirous to hauehave knowledge of ye Prophets, ſaying: Can there anie good thing come out of Nazareth? And the ſenſe is: why bring ye me Meſſias out of Galile and from Nazareth, whom I know was ſent before out of Bethleem Iuda? Wherefore the Apoſtles and Apoſtolicall men will ſo beget their children as they maie inſtruct them in the holie ſcriptures. The ſame father vppon the 23. chapter of Matthew vppon theſe words: Verſe. 35.And vponupon you ſhall come all the bloud which hath beene ſhedde from the bloud of Abell the iuſt, vntill the bloud of Zacharie, dealeth with the place in controuerſie, who was that Zacharie that was ſlaine betwéene the Temple and the Altar. And he alleadgeth the opinion of them which would hauehave him to be the father of Iohn Baptiſt, who was ſlaine becauſe he had preached Chriſt. Wherof he thus ſpeaketh: Becauſe this thing hath no authoritie of ye Scriptures, it is as eaſilie reiected as it is prooued. And by theſe words he cloſelie quippeth Baſil, who was of the ſame mind. So in the ſeuentéenth cha. of the Actes, Verſe. 11.when Paul had preached Chriſt to the Theſſalonians, they did not ſtraight waie giuegive credite to his words, but they tooke counſell of the ſcriptures whether the thing were ſo or no. 1. Cor. 3. 11.And vntounto the Corinthians whē he had ſaid: An other foundation can no man laie than that which is laide, euen Chriſt Ieſus: he addeth, that ſome, but not all, doe build vppon it gold and ſiluer or pretious ſtones, but otherſome haie, others ſtubble.
20 When I read Auguſtine in the third booke de Doctrina Chriſtiana in manie places, where he intreateth of the interpretation of the Scriptures, I neuer ſée him ſend the reader vntounto the fathers: Howe the harder places of ye ſcripture muſt be expoūded Look in the treatiſe againſt Gardiner. pag. 279.If ſaith he there happen anie obſcure or hard place in the ſcriptures, conferre the ſame with an other place in the ſcriptures, either more manifeſt, or with the like. Then if out of one place many ſenſes maie he gathered, chiefelie imbrace thou that, which ſhall moſt ſéeme to edifie. Thirdlie indeuour (ſaith he) that béeing inſtructed in the tongues thou maiſt come to the interpretation of the ſcriptures. For it oftentimes commeth to paſſe, yt what thou vnderſtandeſt not in one language thou maiſt vnderſtand in an other. Fourthlie, let it not gréene thée to take counſell of ſundrie interpretours: for that which one hath expounded ſomewhat obſcurelie, an other hath expreſſed oftentimes more plainelie. Fifthlie, all circumſtances muſt be diligentlie conſidered. Sixtlie, thou muſt ſée what went before, and what foloweth: but ſpeciallie (ſaith he) neuer remooue thine eyes from the purpoſe of the writer. By this waie and meanes Auguſtine thought that we might moſt eaſily attaine to the ſenſe and vnderſtanding of the Scriptures. Although I diſallow not but that young men maie alſo take counſell of men better learned & of interpretours. Howbeit this let them remember, that they whoſoeuer they be, although neuer ſo well learned, cannot preſcribe againſt the manifeſt word of God. There is an excellent Epiſtle of Cyprian vntounto Caecilius the 2. booke, the 3. Epiſtle. Cyprian.We muſt not regard (ſaith he) what this man or that man ſhall iudge, but what Chriſt ſhall doe and teach. In that place was diſputed againſt the Aquarian heretikes who in the celebration of the Lords ſupper, vſed water in ſtéede of wine. Thoſe did Cypriā blame, becauſe they did it againſt the word of God. At this daie the Papiſtes vſe not water indéede inſtéed of wine, but they teare and mangle the Sacrament, and the one part they plucke awaie from the people: neither doe they conſider in the meane time, what Chriſt taught or did, but onelie what ſome men hauehave decréed againſt the word of God. Euen ſo in thoſe ancient times of the Iewes, when all things were weighed according to the Scriptures, all things were ſound and perfect. But when the controuerſies were reuoked vntounto the Rabbins, who ſate in the chaire of Moſes, all thinges were mard and corrupted: And therefore the Phariſes were reprooued by Chriſt, becauſe for their owne traditions they violated the commaundements of God.
21 Further what elſe is there ſought, but that the minde maie be in quiet? But the minde cannot be in quiet, vnleſſe it be in the word of God. But the word of God (ſay they) is obſcure. Admit it be: and the Fathers alſo be oftentimes obſcure. Wherefore they muſt néedes wauer alwayes in minde and conſcience, which take awaie this anchor from themſelues. This order alſo the Ethnicke writers followed. For from things (ſay they) that be better knowen, we muſt goe to things yt be leſſe knowen. But thoſe things which belong vntounto religion, are only knowē by faith and not by the ſenſe. But vntounto faith the Scriptures are better knowen than bée the fathers. Ro. 10. 17.For faith is by hearing, & hearing by the worde of God, & not by the worde of the Fathers. But we muſt ſpecially note, that which Paul hath in the firſt to the Corinthians: Comparing ſpirituall things with ſpirituall things, 1. Cor. 2. 13for a carnall man doeth not perceiue thoſe things which belong to the ſpirit of God. So then a cōpariſon muſt be made, that our ſpirit may be confirmed by ſpirituall things. What is ſo ſpirituall as be the diuine Scriptures? For they procéeded (as I may ſay) immediatlie from the ſpirit of God. But they ſay, that the fathers alſo are ſpirituall. I confeſſe: for they were faithfull and regenerate. But how were they ſpirituall? Verilie not in that they were fathers, but in that they were Chriſtians: and this is a thing common to all the faithfull. And be it they were ſpirituall fathers, yet were they not ſo altogether of the ſpirit as they had nothing of the fleſh or humane affection, for they did not alwaies ſpeake, or write, or iudge according to the ſpirit, they are euen at variance ſometime among themſelues. So be not the holie Scriptures. I adde, that in Chriſt there is neither man nor woman, Gal. 3. 28.neither bond nor free, but onelie a new creature. For the ſpirit of God is not bound to perſons that it ſhould be in this man becauſe he is a king, or in that man becauſe he is a ſubiect: for it is common vntounto all men. A father hath the ſpirit of God, but not in that reſpect that he is a father. A young man hath the ſpirit of God, yet not therefore becauſe he is a young man. Auguſtine againſt the Donatiſts the 2. Auguſtine.Booke and 3. Chapter: Who knoweth not that the holie Canonicall ſcripture, aſwell of the olde Teſtament as of the new, is contained within his owne certaine boundes, and that the ſame is ſo preferred before all the latter writings of Biſhops, as thereof may in no wiſe be anie doubt or diſputation? But the writings of Biſhops which after the Canon confirmed either hauehave bin written, or now are in writing, we knowe, if that any thing in them hauehave perhaps ſcaped the truth, muſt bee reprehended both by a ſpéech perhaps more wiſe, of ſome man that is more ſkilfull in that matter, and by a grauer authoritie of other Biſhops, & alſo by the wiſedome and counſels of them that bee better learned. And theſe Councels which are made by particular Regions or Prouinces muſt giuegive place (without caſting any doubtes) to the authoritie of more fuller councels, which are held by the whole Chriſtian world. And that the more full Councels themſelues being the former are oftentimes mended by the latter: when that which was cloſed vp is by ſome experience opened, and that which was hidden is knowen. And againſt Maximinus the Arrian Biſhop: Now (ſaieth he) neither I ought to alleage the Councell of Nice, nor thou the Councel of Ariminum, as it were to giuegive iudgement before hand. Neither muſt I ſtaie my ſelfe vppon the authoritie of this, nor thou vponupon the authoritie of that. Let vsus contend by the authoritie of the Scriptures, which are not eche mans owne, but common witneſſes of both, ſo yt matter with matter, cauſe with cauſe, reaſon with reaſon, maie encounter together. And in his treatiſe De bono viduitatis: what ſhoulde I more teache thée than that which we reade in the Apoſtle? For the holie Scripture ioyneth a rule with our doctrine: that we ſhoulde not preſume to vnderſtand more than we ought to vnderſtand, but that (as he ſaieth) we ſhould vnderſtand according to ſobrietie, euē as the Lord hath dealt vntounto euerie man the meaſure of faith.
22 But they obiect vntounto vsus that Paul in the Epiſtle vntounto Timothie, 1. Tim. 3. 15.calleth ye Church the pillar of trueth. Paul calleth the Church the pillar of trueth. Whereof ye Church is ſo called.I graunt it, it is in déede the pillar of truth, but not alwaies, but when it is ſtaied vp by the word of God. And it is called a Church of ye Gréek word, foreign, which is to ſtirre vp: and it is ſtirred vp and called forth by the word of God: and as long as it doth according thereunto, ſo long it is the pillar of trueth. What then? Doe we reiect the fathers? No not at all. But as concerning the authoritie of the Fathers, we diminiſh the ſuperſtition of many, who accoūt their wordes in the ſame place and number, as if they were the wordes of God. In verie déede they wrought and founde out manie things, which we peraduenture ſhoulde neuer hauehave founde out. Yet hauehave they not ſo written all things but that we muſt iudge and weigh what they hauehave written. foreign.Two waies of iudging obſcure things.But in iudging of things obſcure we muſt ſet forth two markes. The one of which is inwarde, that is the ſpirit: the other is outward, that is the worde of God. Then if vntounto theſe things, there come alſo the authoritie of the fathers, it ſhall be verie much worth. So in ciuil cauſes, Orators, when the thing is confirmed do adde other agreements taken from things alreadie iudged, and thoſe otherwhile are of verie much weight: howbeit ye Iudge pronounceth not according to thoſe things: for we liue by lawes (as ſaith Demoſthenes) not by examples. Hereby is vnderſtoode that ſaying of Auguſtine Contra Epiſtolam Fundamenti. Auguſtine.I would not beléeue the Goſpell (ſaith he) vnleſſe the authoritie of ye Church ſhould mooue me. Here doe the aduerſaries marueilouſlie boaſt themſelues, and crie out, that the authoritie of the Church is greater than is the authoritie of the word of God. And they bring forth the rule of Logicke, Propter quod vnumquodque est tale, A rule in Logicke.illud ipſum est magis tale: that is, That whereby any thing is ſuch as it is, that it ſelfe is more ſuch: but for the Churches ſake (ſay they) we beléeue the Goſpell, therefore much rather we muſt beléeue the Church. An examination of ye former ruleLet vsus examine that rule, and ſée howe much it maketh for them. A ſchoolemaiſter was the cauſe why Virgil ſhould be a Poet, therefore his maiſter was more a Poet than Virgil. By reaſon of wine a man is drunke or furious, therefore wine is more drunken and furious. Why doe not theſe things followe? Becauſe in efficient cauſes this rule doeth not holde, vnleſſe it be both the whole cauſe and the next cauſe, not the remooued or inſtrumental cauſe. But the Church is not the whole cauſe why we beléeue the Goſpell, the ſpirit helpeth alſo, without which we neuer beléeue. In déede the ſcriptures are preſerued in the Church, and the Teſtaments are kept ſafe by the Biſhop or Magiſtrate: A proofe yt the Church is inferior to the ſcriptures.but neither the Biſhop nor Magiſtrate may alter them. A Notarie or Scriuener writeth actes and bargaines, and otherwhile retaineth the writings in his office: yet muſt not greater credite be giuen to the Notarie than to the teſtator or to them that make the bargaines.
23 But they are woont to ſay, that Heretickes beléeue not the Scriptures: but that is their owne fault and not the fault of the Scriptures. And the obſtinate Iewes would not beléeue, no not Chriſt or the Apoſtles. But this muſt be imputed to their own fault and not to Chriſt nor to the Apoſtles. What; will they ſaie that they will not beléeue, no not the Church? For after ye Synode of Nice the Arrians both were more in number and more obſtinate than euer they were before. But why doe they place the Church aboue the Scriptures? Let themſelues goe vntounto the Turkes, that by the authoritie and name of the Church they maie bring them vntounto the faith. Cyprian, Cyprian.De ſingularitate Clericorū hath an excellent place: If (ſaieth he) all that we doe, we doe it onelyonly to the ende that we may pleaſe the Lord, vndoubtedly, whatſoeuer the Lord, whom we ſéeke to pleaſe ſhall will and command and allow, that onelie ſhalbe iuſt. For ſéeing that ſeruantes cannot knowe of themſelues, what will pleaſe their lordes, vnleſſe they follow the commandements of their lordes, and that men doubtleſſe are not able to knowe the mindes of men like vntounto themſelues, vnleſſe they hauehave receiued that which they ſhoulde obſerue: much rather mortall men cannot comprehend the righteouſnes of the immortall God, vnleſſe he himſelfe vouchſafe to declare the iudgements of his righteouſneſſe. Wherefore they which ſhunne the ſcriptures and make much of the Fathers, ſéeme to me not to be ſtudents of diuinitie, but of Fathers. But wee will ſaie, that which in olde time a certaine Ethnick anſwered, that he cared not for thoſe dimi gods, ſo he might hauehave Iupiter to bee fauourable. Euen ſo we make not ſo great account of the ſayings of the Fathers, ſo the Scriptures make of our ſide. So as we ſée that in olde time it was a laudable cuſtome, In old time onelyonly the Canonicall Scriptures were read… the Churchthat nothing ſhoulde be read in the Church beſides the Canonicall Scriptures: and this was decréed in the thirde Councell of Carthage. And in the Synodes when the controuerſies were diſputed both of the one ſide and of the other, at the laſt, ye Biſhops pronounced ſentence out of the holy ſcriptures, wherof we hauehave a moſt manifeſt example in Cyprian. For when there was a controuerſie in the Councell as touching the Baptiſme of Heretickes, The third Councell of Carthage.euerie Biſhop prooued his opinion by the teſtimonie of the Scriptures. Againe, ſéeing we would reſtore the Church in which the aduerſaries themſelues confeſſe many things to be corrupted, there is no better counſell than to reuoke all things to the firſt beginnings of the Church, and to the firſt originals of Religion. For ſo long as we ſtaie in Councels and Fathers, we ſhall alwaies dwell in the ſame errours. So in the Common weales, where any thing is decayed, good Citizens giuegive their indeuour, that the ſame maie be reuoked to the firſt beginnings and foundations of the Citie if ſo be that thoſe were good.
A iudgement touching the Canons aſcribed to the Apoſtles.
Out of the booke of Dowes.24 But Smith kéepeth a great ſtirre for Canons of the Apoſtles, and vehemently accuſeth vsus becauſe wee will not by publike teaching receiue them as Canons of the Apoſtles. But I would hauehave him to tell mée whether they themſelues receiue them or no. Perhaps, as he is wilfull, he will ſaie: yea. But in the ix. Chapter, it is there commanded, that a Biſhop and any elſe of the Catalogue of Prieſts, which ſtandeth at the miniſtration of the holie myſteries, if he will not communicate, either let him ſhewe the cauſe, or let him be excommunicate. Verilie if he will admit this lawe, he himſelfe ſhalbe a thouſand times excommunicate, ſéeing he is verie oftē preſent at his idolatrous Maſſe, and doeth neither communicate nor yet ſhew a reaſonable cauſe why he abſtaineth from the communion. The Communion.In the x. Chapter alſo it is there commaunded, that faithfull men which enter into the Church, ſhould heare the ſcriptures, Priuate maſſes condemned.ſhould perſeuere in prayers with others, and ſhould communicate; otherwiſe they ought to be depriued of the Communion. Let this fellowe ſaie, whether at this day his Papiſticall Churches will hauehave this Canon to be of force, or whether they do receiue it for a Canon or no. Eccleſiaſticall men maried.In the 6. Canon it is commanded that no Biſhop or Prieſt vnderunder the pretence of Religion, ſhould put awaie his owne wife, and that if he ſhould put her awaie, he ſhould be excommunicate, and finallie if he perſeuere, he ſhould be depriued. Doeth not this place ſufficientlie prooue that they which were called to be Biſhops, might lawfullie retaine the companie of their owne wiues? And againe it appeareth hereby, that Matrimonie is not ſo repugnant to the holie Miniſterie as theſe men imagine. Which thing is nowe declared by Paul: and therefore for the confirmation of this, there is no néede of theſe vnwritten Canons. But let vsus yet procéede further, & ſée whether theſe Canons doe ſo greatlie pleaſe Smith. In the 38. The Byſhops Coū cels to be celebrated twiſe in the yeare.Chapter we reade that the Councels of the Biſhops ſhoulde be celebrated twiſe in the yeare: namelie at the feaſt of Pentecoſt, and in the monethmonth of October. Here woulde I knowe, whether the Papiſticall Church receiue this Canon. It receiueth it not, ſéeing the Councels of Biſhops are rare therein. Woe be to Gregorie Nazianzene if this Canon were true: Gregorie Nazianzene.who not onelie conueied himſelfe away from the Councel of Biſhops, but as it is in a certaine Epiſtle of his, he durſt write that he neuer in a maner ſawe anie good ende of the Councels of Biſhops. Certainlie theſe Canons, if they were written by the Apoſtles (as this man would beare me in hand) they ſhould no leſſe be reckoned within the account of the diuine ſcriptures, than be the Epiſtles of the Apoſtles. For what priuiledge ſhould be more aſſigned vntounto the Epiſtles than vntounto the Canons, if the Apoſtles had bin authors alike of both ſortes of Scripture? Did euer anie man recken theſe Canons among the Catalogue of the Scriptures? But yet I minde to adde that which is written in the 8. Canon. If any Biſhop, or Prieſt, or Deacon ſhall with the Iewes celebrate the holie daie of Eaſter before the winter Equinoctiall, Eaſterday.he ſhall be depriued. This Canon if it had bin made by the Apoſtles, what place could hauehave bin left for the contention which happened in the time of Victor, Policrates and Irenaeus? The Epheſians did celebrate Eaſter after the maner of the Iewes, alleaging the tradition of Iohn the Apoſtle. The Romanes did otherwiſe, and made vaunt of an olde inſtitution of Peter their Apoſtle. Vndoubtedlie the Canons of the Apoſtles if they had bin nowe ſprong vp had defined this vaine queſtion. Hereby this commeth to my minde, that, as the ſelfe ſame Canon cyteth, they make mention both of the readers & ſingers, as though in the time of the Apoſtles eyther readers or ſingers were reckoned among the holie orders: theſe orders (beléeue me) were brought in after the Apoſtles. There is neuer anie mention made of theſe orders in the holie Scriptures of the new Teſtament. What orders in the Clergie mē ye ſcriptures acknowlegeThou maieſt finde Biſhops, Elders, and Deacons. The reſt be put in and inuented by men, not that there were not in ye Apoſtles time thoſe which read or recited ſomething in the holie congregation, or thoſe which did ſing ſomewhat, but thou canſt neuer ſhew, that theſe things belonged to the holie orders. Wherefore ſéeing the Apoſtolicall Canons hauehave made mention of theſe orders, The Canōs of the Apoſtles are feined.they bewraie themſelues to be counterfeit. Further I paſſe ouer that Zepherinus the Biſhoppe of Rome in his decretall Epiſtle, Zepherinus.maketh theſe Canons of the Apoſtle to be ſeuentie; when as there are onelie reckoned fiftie. Which ſo great a diuerſitie of number, declareth them not to be of the right ſort. For if they had bin properlie and lawfullie ſet forth by the Apoſtles, we ſhould hauehave them preſerued with ſingular diligence, and there would be a certeintie of their number, according as the Canonicall Epiſtles of the Apoſtles are extant: neither is there anie doubt of their number.