The Institutes of the Christian Religion, Book 4 · Chapter 9
&The .ix. Chapter. Of Councels and of their authoritie.
NOw, although I graunt them al thinges concerning ye Chirch: yet they shal therby not much preuaile for their intent. For whatsoeuer is said of the Chirch, the same they by and by geue to the Councels, forasmuche as in their opiniō those represent the Chirch. Yea where they so stiffly contend for the power of the Chirche, they doe it of no other purpose, but to geue all that they can gett to the Bishop of Rome and his gard. But ere I begin to discusse this question, I must nedes here make protestation of twoo thinges aforehande. First, that where I shall in thys point be somwhat roughe, it is not because I lesse esteme the olde Councels than I ought to doe. For I reuerence them from my hart, and wishe them to be had in their due honor with all men. But herein is some meane, that is, that there bee nothing withdrawen from Christ. Now this is the right of Christe, to be the hed in all Councells, and to hauehave no man felow with him in this dignitie. But I say that then only he is the hed, when he gouerneth the whole assemblie with his worde and Spirite. Secondly, whereas I geue lesse to Councells thā the aduersaries require, I do it not for this cause that I am afrayed of the Councells, as though they dyd make for their side, and wer against ours. For as we are aboundantly furnished with the worde of the Lord to the full profe of our owne doctrine fully, and to the ouerthrowe of the whole Papistrie, that we nede not muche to desire any other thing beside it: so if the mater require, the old Councells do for a great part minister vntounto vsus so much as may suffice for both.
Now let vsus speake of the thing it selfe. If it be soughte of the Scriptures, what is the authoritie of Councells: there is no playner promise thā in this saying of Christ: Where twoo or three shalbe gathered together in my name, there I am in the middest of them. But that doeth no lesse belong to eueryevery particular assemblie than to a generall Councell.Mat. xviii xx. But the dout of the question standeth not therin: but because there is a condition added, that God wil so only be in the middest of the Councel, if it be gathered together in hys name. Therfore although oure aduersaries doe a thousande tymes name Councells of Bishops, they shal litle preuail: neither shal they make vsus to beleue that which they affirme, that is, that they be gouerned of the Holy ghost, vntil they hauehave proued that they are gathered together in the name of Christ. For it is as possible yt wicked and euil Bishops may conspire against Christ, as good and honest Bishops may come together in hys name. For a very clere profe herof are many decrees yt hauehave proceded from suche Councells. But this shalbe sene hereafter. Nowe I do but aunswer in one worde, that Christe promiseth nothing, but to them that are gathered to gether in his name. Let vsus therfore define what that is. I denye that they be gathered together in the name of Christ,Deu. iiii ii. Reuela. xxii.xviii. which casting awaye the commaundement of God, wherein he forbiddeth any thing to bee added to his worde, or taken from it, do decree eueryevery thyng after their owne wil: which beyng not contented with the Oracles of the Scripture, that is to saye the onelyonly rule of perfecte wisedome, do imagine some new thing of their owned hed. Surelye sithe Christ hath not promised that he wyll be present at all Councels, but hath adioyned a peculiar marke, wherby to make true and lawfull Councells differente from other: it is mete that we should not neglect this difference. This is the couenant, which in old tyme God made with the Leuitical Priests,Malac. ii.vii. yt they shold teach out of his mouth. This he alway required of the Prophetes: this lawe also we see to hauehave ben laid vponupon the Apostles. Who so breake this couenāt, God doeth not vouchsafe, to let them hauehave the honor of Presthode, nor any authoritie. Lette the aduersaries vndoe me this knotte, if they wyl make my fayth bonde to the decrees of men beside the worde of God.
For wheras they think not yt truth remaineth in the Chirch, vnlesse it be among the Pastors: and that the Chirch it self standeth not, vnlesse it appere in generall Councells: that is farre from hauyng ben alwaye true, if the Prophetes hauehave left vntounto vsus true testimonies of their owne tymes. There was in the tyme of Esaie a Chirch at Hierusalem, which God had not yet forsaken.Esa. lvi.x But of the pastors he saith thus: The watchmen are all blynde, neither knowe they any thyng. They are all dumme dogges, neither are they able to barke. They lye along and slepe, and louelove sleping: and the Pastors themselues knowe nothyng, nor do vnderstande: and they do altogether loke backe vntounto their owne waies. After the same maner Osee saieth:Osee. ix.viii. Hiere. vi.xiii. The watcheman of Ephraim with God, the snare of the fouler, hatred in the house of God. Where ioyning them with God by waye of mockage, he teacheth that their pretense of the presthod is vaine. The Chirche also endured vntounto the tyme of Hieremie. Let vsus heare what he saieth of the Pastors. From the Prophet euen to the preste,Hier. xiiii ii…i. eueryevery one foloweth lying. Agayne. The Prophetes doo prophecie a lye in my name, when I hauehave not sent theim, nor commaunded them. And least we should be to long in recityng his wordes, let those thynges be red that he hath written in the whole .xxiii. and .xl. chapiters.Eze. xxii.xxv. At that time on the other side Ezechiel did no more gently inueye against the same men. The conspiracie (saieth he) of the Prophetes in the middes of her as a roaryng lyon, and that violentlye taketh his praie. Her prestes hauehave broken my lawe, and hauehave defiled my holy thynges, and hauehave made no difference betwene holy and prophane: and the rest that he adioyneth to the same effect. Like complaintes are eueryevery where in the Prophetes, so that nothyng is ofter found in them.
But perhappes it might be that that was so among the Iewes: but our age is free from so great an euill. I would to God in deed it wer so: but the Holy ghost hath geuen warnyng that it shalbe farre otherwise. The wordes of Peter are plaine.ii. Pet. ii. As (saieth he) there were in the olde people false Prophets, so shall there also bee among you false teachers, slyly bryngyng in sectes of perdition. See you not how he saieth, that there is daunger to come, not by men of the cōmon people, but by them that shal boste themselues with the title of Teachers & Pastors?Math. xxiiii.xi. &. xxiiii. ii. Thess. ii.iiii. Moreouer how oft hath it ben forespoken by Christ & his Apostles, that there should very great daungers hang ouer the Chirch by the Pastors? Yea Paule plainly sheweth, that Antichrist shal sit in no other place than in the temple of God. Wherby he signifieth, that the horrible calamitie of whiche he there speaketh, shall come from no where els but from them that shall sitte in stede of Pastors in the Chirch. And in an other place he sheweth, that the beginnyngs of so great a mischief are euen alredy nere at hand. For when he speaketh to the bishops of Ephesus. I know (saieth he) that after my departure there shall enter in to you rauenyng wolues not sparing the flocke.Actes. xx.xix. And they shalbe of your own selues, that shall speake peruerse thynges, to leade away disciples after them. How muche corruption might a long course of yeares bryng amōg Pastors, when they coulde so farre goe out of kynde in so small a space of tyme? And, not to fyll muche paper with rehersyng them by name: we are admonished by the examples in a maner of al ages, that neither the truth is alway nourished in the bosome of the pastors, nor the safetie of the Chirch doeth hang vponupon their state. They ought in dede to hauehave bene the gouernours and kepers of the peace and safetie of the Chirche, for preseruation wherof, they are ordeined: but it is one thyng for a man to performe that whiche he ought, and an other thyng to owe that whiche he performeth not.
Yet lette no man take these our wordes in suche part, as thoughe I woulde eueryevery where and rashely without any choise diminishe the authoritie of Pastors. I do but onelyonly admonishe that euen among Pastors them selues there is a choise to bee had, that we should not immediatly thinke them to be pastors that are so called. But the Pope with all his flocke of Bishops, vponupon none other reason, but because they are called pastors, shaking away the obedience of the word of God, do tumble and tosse all things after their owne lust: and in the meane tyme thei trauaile to persuade, that they can not be destitute of the light of truth, that the spirite of God perpetually abideth in them, that the Chirche cō sisteth in them & dieth with them. As though there be now no iugementes of the Lorde, wherby he may punishe the worlde at this daye with the same kynde of punishement, wherwith somtyme he toke vengeance of the vnthankfulnesse of the olde people, that is, to strike the Pastors with blindnesse and amased dullnesse.…acha. xii.iiii. Neither do they most foolish mē vnderstande, that they syng the same song, whiche those in old time did syng that warred against the worde of God. For the enemies of Hieremie did thus prepare them selues against the truthe:Hie. xviii xviii. Come, and we will imagine imaginations against Ieremie: forasmuche as the lawe shall not perishe from the Preste, nor counsell from the wyse man, nor the worde from the Prophete.
Hereby it is easy to answer to that other obiectiō concerning general Councells. It can not be denied but that the Iewes had a true Chirch in the time of the Prophetes. But if ther had then ben a general Coū cell gathered together of the Prestes, what maner face of the Chirche had there appered?Hier. iiii.ix. We heare what God saith, not to one or two of them but to the whole order: The prestes shalbe astonied, and the prophetes shalbe made afraide. Againe, The law shall perishe from the prest, and counsell from the Elders.Eze. vii.xxvi. Mich. iii.vi. Againe, Night shalbe to you in steede of a vision, and darknesse in stede of prophecieng: & the sunne shall fall downe vponupon the Prophetes, and be darkened vponupon these daies. &c. Well: if all suche had then ben gathered together in one, what Spirit should hauehave gouerned in that assemblie? of that thyng we hauehave a notable example in that Councel which Achab called together. Ther were present fower hundred Prophetes.i. Kin. xxii vi. et. xxii. But, because they were come togither of no other mynde but to flatter the wicked kyng: therfore Satan was sent of the Lorde to be a lying spirite in the mouth of them all. There by all their voices the truthe was condemned, Micha was condemned for an heretike, striken and cast in prison. So was done to Hieremie, so to the other Prophetes.
But let one example suffice for all, whiche is more notable then the rest.Ioh. xi, xlvi…. In that Councell which the Bishops and Pharisees gathered at Hierusalem against Christ, what can a man say that there wanted, in so muche as pertained to the outwarde shewe? For if there had not then ben a Chirch at Hierusalem, Christ would neuer hauehave cōmunicate with their sacrifices and other ceremonies. There was made a solemne summoning of them together: the hie Bishop sat as chief▪ the whole order of prestes sate by hym: yet Christ was there condemned, and his doctrine driuen away. This doyng is a profe that the Chirche was not enclosed in that Councell. But there is no perill that any such thyng should happen to vsus. Who hath geuē vsus assurāce therof? For it is not without fault of sluggishnesse, to be to carelesse in so great a mater. But wher the Holy ghost doeth with expresse wordes prophecie by the mouth of Paule,ii. The… ii.iii. that there shall come a departyng (which can not come but that the Pastors must be the first that shall forsake God) why are we herin wilfully blynde to our owne destruction? Wherfore it is in no wise to be graunted, that the Chirch consisteth in the companie of Pastors, for whom the Lord hath no where vndertaken that they shall perpetually bee good, but he hath pronounced that they shall sometime be euill. But when he warneth vsus of the daunger, he doeth it to this entente to make vsus the warer.
What then? wilt thou saye: Shall the Councells hauehave no authoritie in determinyng? Yes forsoothe. For neither doo I here argue that all Councels are to be condemned, or all their actes to be repelled, or (as the saying is) to be defaced with one blotte. But (thou wilte say to me) thou bryngest them all into subiection, that it maye bee free for eueryevery man to receiue or refuse that whiche the Councells hauehave determined. Not so. But so oft as the decree of any Councel is brought foorth, I would hauehave it first to be diligently weyed, at what tyme it was holden, for what cause it was holden, what maner of men were present: and then the very thyng that is entreated of, to be examined by the rule of the Scripture: and that in suche sorte as the determination of the Councell may hauehave his force, and be as a foreiudged sentence, and yet not hinder the aforesaid examination. I wold to God all men did kepe that moderation which Augustine prescribeth in the third boke against Maximinus. For when he mynded brefely to put to silence this heretike contendyng about the Decrees of Councels: Neither (sayeth he) ought I to obiect against thee the Synod of Nice, nor thou against me the Synode of Ariminum, as to the entent to conclude one an other by foreiudged sentēce, neither am I bound by the authoritie of the one, nor thou of the other. By authorities of Scriptures, not such as are propre to either one, but suche as are common to both, let there striue mater wt mater, cause with cause, reason with reason. So should it come to passe, that Coūcels should hauehave the maiestie that they ought: but in the meane season the Scripture should be alone in the hier place, that there might be nothing that shold not be subiect to the rule therof. So these old Synods, as of Nice, of Constantinople, the first of Ephesus, of Chalcedon, and such other, which were holdē for confutyng of errors, we willyngly embrace and reuerēce as holy, so much as belongeth to the doctrines of faith: for they conteine nothyng but the pure and naturall exposition of Scripture, whiche the holy fathers with spirituall wisdome applied to the subduyng of the enemies of religion that then rose vp. In some of the later Councels also, we se to appere a true zele of godlinesse, and plaine tokens of witt, learning, and wisdom. But as thinges ar wonte commonly to growe to worse, we maye se by the later Councells, howe muche the Chirch hath nowe and then degenerate from the purenesse of that golden age. And I doute not but that in these corrupter ages also, Councells hauehave had some Bishoppes of the better sorte. But in these the same happened which the Senators themselues complained to be not well doone in makyng of ordinances of the senate at Rome. For while the sentences are numbred, not weyed, it is of necessitie that oftētimes the better part is ouercom of the greater. Truly they brought foorth many wicked sentences. Neither is it here nedefull to gather the speciall examples, either because it should be to long, or because other hauehave doon it so diligently that there can not muche be added.
Now, what nede I to reherse Councels disagreyng with Councels? And it is no cause that any should murmure against me, and say, that of those Councels that disagree the one is not lawfull. For, howe shall we iudge that? By this, if I be not deceiued, that we shall iudge by the Scriptures, that the decrees thereof are not agreable with true doctrine. For this is the onelyonly certaine law to discerne them by. It is now about nine hundred yeares agoe, sins the Synode of Constantinople gathered together vnderunder Leo the Emperour, iudged that images sette vp in Chirches should be ouerthrowen, and broken in pieces. A lyttell afterward, the Councell of Nice, which Irene the Empresse assembled in spite of him, decreed that they shoulde bee restored. Whether of these two shall we acknowledge for a lawful Counsell? The later which gaue images a place in Chirches, hath preuailed among the people. But Augustine saith that that can not be doone without moste present perill of idolatrie. Epiphanius whiche was before in tyme, speaketh much more sharply: for he saith that it is wickednesse & abhomination to hauehave images seen in a Chirche of Christians. Wold they that so speake, allowe that Councell, if they were aliue at this day? But if bothe the hystorians tell truth, and the very actes be beleued, not only images them selues, but also the worshipping of them was there receiued. But it is euident that suche a decree came from Satan. How say you to this, that in deprauing and tearing the Scripture, they shew that they made a mocking stocke of it? Whiche thyng I hauehave before sufficiently made open. Howsoeuer it be, we shall no otherwise be able to discerne betwene contrarye and disagreyng Synodes, whiche were many, vnlesse we trie them all by that balance of all men and angels, that is, by the worde of the Lord. So we embrace the Synode of Chalcedon, refusyng the seconde Synode of Ephesus, because in this latter one the wickednesse of Eutyches was confirmed, which the other former condemned. This thing holy mē hauehave iudged none otherwise but by the Scripture: whom we so folowe in iudgyng: that the woorde of God which gaue light to them doeth also nowe geue light to vsus. Nowe let the Romanistes goe and boast, as they are wont, that the Holy ghost is fastned and bound to their Councells.
Howbeit there is also somwhat which a man may well thinke to bee wantyng in those auncient and purer Councels: either because thei that then were at them, beyng otherwise learned and wise men, wholly bent to the businesse then in hande, did not foresee many other thyngs, or for that many thynges of lighter importance escaped them beeyng busied with weightier and more earnest maters: or for that simply, as beeyng menne they myghte bee deceiued with vnskilfulnesse: or for that they were sometyme caried headlong with to muche affection. Of this laste point (whiche semeth the hardest of all) there was a plaine example in the Nicene Synode, the dignitie whereof hath by consent of all men, as it was worthy, ben receiued with most hye reuerence. For when the principall article of our faith was there in daunger. Arrius the enemie was present in redinesse, with whom they must fyght hande to hande, and the chief emportance lay in the agrement of them that came prepared to fight againste the error of Arrius, this not withstandyng, they carelesse of so great daūgers, yea as it were hauyng forgotten grauitie, modestie & all humanitie, leauyng the battel that they had in hand, as if they had com thether of purpose to do Arrius a pleasure, began to woūd themselues with inward dissentions, and to tourne against themselues the stile that should hauehave ben bent against Arrius. There were hearde fowle obiectyngs of crimes, there were scattered bokes of accusations, and there would hauehave ben no ende made of contentions, vntill they had with mutuall woundes one destroied an other, vnlesse the Emperor Constantine had preuēted it, which professyng that the examinyng of their life was a mater aboue his knowledge, and chastised suche intemperance rather with praise than with rebukyng. How many waies is it credible that the other Councels also failed, whiche folowed afterward? Neither doeth this mater nede long profe. For if a man reade ouer the actes of the Councels, he shall note therin many infirmities: though I speake of nothyng more greuous.
And Leo bishop of Rome sticketh not to charge with ambition and vnaduised rashnesse, the Synode of Chalcedon, which yet he confesseth to be sounde in doctrines. He doeth in dede not denie that it was a lawfull Synode: but he openly affirmeth, that it might erre. Some man peraduenture will thinke me fonde, for that I busy my selfe in shewyng suche errors: forasmuche as our aduersaries do confesse, that Councels may erre in those thyngs that ar not necessary to saluation. But this labor is not yet superfluous. For althoughe because they are compelled, they do in dede confesse it in worde: yet when they thrust vntounto vsus the determination of al councels in eueryevery mater whatsoeuer it be, for an oracle of the Holy ghost, they do therein require more than they toke at the beginnyng. In so doing what do they affirme, but that Coūcels can not erre: or if they erre, yet it is not lawfull for vsus to see the truthe, or not to soothe their errors? And I intend nothyng ells, but that it may therby be gathered that the Holy ghost so gouerned the godly and holy Synodes, that in the mean tyme he suffred somwhat to happen to them by the nature of men, lest we shold to muche trust to men. This is a muche better sentence, than that of Gregorie Nazianzene, that he neuer sawe a good end of any Councel. For he that affirmeth that al without exception ended ill, doth not leaue them much authoritie. It is now nothyng nedefull to make mention seuerally of prouinciall Councells: forasmuche as it is easy to iudge by the general, how much authoritie they ought to hauehave to make newe articles of Faithe and to receiue what kynde of doctrine soeuer it pleaseth them.
But our Romanistes, when they see that in defence of their cause all helpe of reason doth faile them, do resort to that extreme and miserable shift: that although the men themselues be blockishe in wit and coūsell, and moste wicked in mynde and will, yet the word of God remaineth, whiche cōmaundeth to obey Rulers. Is it so? what if I denie that they be rulers that ar such? For they ought to take vponupon themselues, no more than Iosua had, which was bothe a Prophet of the Lord & an excellent pastor. But let vsus heare with what wordes he is set by the Lorde into his office.Ios. i.vii. Let not (saieth he) the volume of this lawe depart from thy mouth: but thou shalt studie vponupon it daies & nights. Thou shalt neither bow to ye right hand nor to ye left: then shalt yu direct thy way & vnderstād it. They therfore shalbe to vsus spiritual rulers which shal not bowe frō ye law of the Lord, neither to the one side nor to the other. But if the doctrine of al pastors whatsoeuer they be, is to be receiued wtout any douting, to what purpose was it yt we shold so oft & so earnestly be admonished not to harken to the speche of false prophets. Heare not (saith he by Hieremie) the words of the prophets yt prophecie to you. For they teach you vanitie, & not out of the mouth of the Lord. Again, Beware you of false prophets,Hic. xxiii.xvi. Mat. vii.xv. i. Iohn. iiii.i. Mat. xv.x. that come vntounto you in shepes clothing, but inwardly are rauening wolues. And Iohn should in vaine exhort vsus, that we should proue the Spirits, whether they be of God. From which iudgement the very Angels are not exēpted, much lesse Satan with all his lyes. What is to be said of this saying: if the blind lead the blind, they shal both fall into the diche? Doth it not sufficiently declare, that it is of great importance what maner of prophets be heard, and that not all are rashely to be heard? Wherfore there is no reason that they should make vsus afraid with their titles, therby to draw vsus into partakyng of their blyndnesse: forasmuche as we see on the other side, that the Lorde hadde a singular care to fray vsus away from suffring our selues to be led with other mens error, vnderunder what visor of name soeuer it lurketh. For if the answer of Christ be true, then al blynd guides, whether they be called fathers of ye Chirch, or prelates, or bishops, can do nothing but draw their partners into the same headlong downfall. Wherfore let no names of Councels, Pastors, Bishops, (which may as well be falsely pretended as truely vsed) hinder vsus, but that beyng taught by lessons both of words and examples, we may examine all spirites of all men by the rule of the word of God, that we may proue whether they be of God or no.
Forasmuche as we hauehave proued that there is not geuen to the Chirch a power to set vp a newe doctrine, now let vsus speake of the power whiche they attribute vntounto it in expoundyng of Scripture. Truely we doo willingly graunt, that if there happen debate about any doctrine, there is no better nor surer remedy than if a Synode of true bishops assemble together, where the doctrine in controuersie maie be discussed. For suche a determination, wherunto the Pastors of Chirches shall agree in common together, calling vponupon the Spirite of Christ, shall hauehave muche greater force, than if eueryevery one seuerally should conceiue it at home, & so teach it to the people, or if a few priuate men shold make it. Again, when bishops are gathered together in one, they doo the more cōmodiously take aduise in cōmon, what & in what forme they ought to teach, least diuersitie shold brede offence. Thirdely Paule prescribeth this order in discerning of doctrines: For wheras he geueth to eueryevery seuerall Chirche a power to discerne, he sheweth what is the order of doyng in weightier causes: that is, that the Chirches shold take vponupon them a cō mon tryall of the mater together. And so doth the very feeling of godlinesse instructe vsus, that if any man trouble the Chirch with an vnwonted doctrine, & the mater procede so farre that there be peril of greater dissention,i. Cor iii.xiiii.xxix. the Chirches shold first mete together, and examine the question propounded, at last, after iuste discussing had, bryng foorthe a determination taken out of the Scripture, suche as may both take away doutyng out of the people, and stoppe the mouthes of wicked and gredy men, that they may not bee so hardy to procede any further. So when Arrius was risen, the Nicene Synode was gathered together, whiche with the authoritie therof bothe did breake the wicked endeuors of the vngodly man, and restored peace to the Chirches, whiche he had vexed, and defended the eternall godhead of Christ, againste his blasphemous doctrine. When afterward Eunonius and Macedonius stirred vp new troubles, their madnesse was resisted with like remedie by the Synode of Constantinople. In the Coūsel at Ephesus the wickednesse of Nestorius was banished. Finally this hath ben from the beginning the ordinarie meane in the Chirch to preserue vnitie, so ofte as Satan began to worke any thyng. But let vsus remembre, that not in all ages or in all places are founde Athanasies, Basiles, Cyrilles, and suche defenders of true doctrine whom the Lord then raysed vp. But lette vsus thinke what happened at Ephesus in the second Synode, where the heresie of Eutyches preuailed, the man of holy memory Flauianus was banished with certain other godly men, and many suche mischeues cō mitted: euen because Dioscorus a seditious man and of a very naghtye nature, was there the chief, and not the Spirite of the Lord. But there was not the Chirche. I graunt. For this I determine vtterly that the truthe doeth not therfore die in the Chirche, although it be oppressed of one Councell: but that the Lord meruailously preserueth it, that it maye agayne in due tyme ryse vp, and get the ouerhande. But I denie that this is perpetuall, that that is a true and certaine exposition of Scripture which hath ben receiued by consentes of a Counsell.
But the Romanists shoote at an other mark, whē they teach that the power to expound the Scripture belongeth to the Councels, yea & that without appellation from them. For they abuse this colour, to call it an exposition of the Scripture what soeuer is decreed in the Councels. Of purgatorie, of the intercession of Saintes, of auricular confession, and suche other, there can not be founde one sillable in the Scriptures. But because all these thynges hauehave been stablished by the authoritie of the Chirch, that is to say (to speake truely) receiued in opinion and vse, therfore eueryevery one of them muste bee taken for an exposition of Scripture. And not that only: But if a Councell decree any thyng, though Scripture crie out against it, yet it shall beare the name of an exposition therof. Christ commaundeth all to drynke of the Cuppe,Mat. xxvi xxvi. which he reacheth in the Supper. The Councell of Constance forbade, that it should not bee geuen to the laie people, but willed that the preste onelyonly shoulde drinke of it. That which so directly fighteth againste the institution of Christe, they will hauehave to be taken for an exposition of it. Paule calleth the forbiddyng of mariage,i. Timo. iiii i. Heb. xiii.iiii. the hypocrisie of deuels: and the Holy ghost in an other place pronounceth, that mariage is in all men holy and honorable. Where as they hauehave afterwarde forbidden prestes to marry, they require to hauehave that takē for the true and naturall exposition of the Scripture, when nothing can be imagined more against it: If any dare ones open his mouth to the contrary, he shalbe iudged an heretike: because the determination of the Chirche is without appellation: and to doute of her exposition, that it is not true, is a haynous offence. Why shold I inueye against so great shamelessnesses? For the very shewyng of it is an ouercomyng of it. As for that whiche they teache of the power to allowe the Scripture. I wittingly passe it ouer. For in such sort to make the Oracles of God subiect to the iudgement of men, that they should therfore be of force because they hauehave pleased men, is a blasphemie vnworthy to be rehersed: and I hauehave before touched the same mater already. Yet I will aske them one thyng: If the authoritie of the Scripture be founded vponupon the allowance of the Chirche, what Councels decree will they alledge of that mater? I thynke they hauehave none. Why then did Arrius suffer himselfe to be ouercome at Nice with testimonies brought out of the Gospell of Iohn? For after these mens sayeng, it was free for hym to hauehave refused them, forasmuche as there had no allowance of a generall Councell gone before. They alledge the olde rolle, whiche is called the Canon, whiche they say to hauehave proceded from the iudgement of the Chirche. But I aske them againe, in what Councell that Canon was set foorth. Here they must nedes be dumme. Howbeit I desire further to knowe, what maner of canon they thynke that was. For I se that the same was not very certainly agreed among the olde writers. And if that which Hierome saieth ought to be of force, the bokes of Machabees, Tobie, Ecclesiasticus and suche other shalbe thrust among the Apocrypha: which those Canons doo in no wyse suffer to bee doone.