And yet

received not, or polished and corrupted, some of them. we do not deny that certain books of the Old Testament were of the ancient authors called Apocryphal; and of others, Ecclesiastical; to wit, such as they would have to be read in the churches, but not alledged to avouch or confirm the authority of faith by them. As also, Augustine in his De Civitate Dei, book xviii. chap. 38., maketh mention, that in the books of the Kings, the names and books of certain prophets are reckoned:' but he addeth, that they are not in the Canon;' and that those books which we have, suffice unto godliness.'

Chapter 2. Of Interpreting the Holy Scriptures; and of Fathers, Councils, and Traditions.

The Apostle Peter hath said, that "The holy Scriptures are not of any private interpretation:" 2 Pet. i. 20. therefore we do not allow all expositions. Whereupon, we do not acknowledge that which they call the meaning of the Church of Rome for the true and natural interpretation of the Scriptures; which forsooth the defenders of the Romish Church do strive to force all men simply to receive but we acknowledge that interpretation of Scriptures for authentical and proper, which, being taken from the Scriptures themselves, (that is, from the phrase of that tongue in which they were written, they being also weighed according to the circumstances, and expounded according to the proportion of places, either of like or of unlike, also of more and plainer,) accordeth with the rule of faith and charity, and maketh notably for God's glory and man's salvation. Wherefore we do not contemn the holy treatises of the Fathers, agreeing with the Scriptures; from whom, notwithstanding, we do modestly dissent, as they are deprehended to set down things merely strange, or altogether contrary to the same. Neither do we think that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings matched with the Canonical Scriptures; but bid us allow of them so far forth, as they either agree with them, or disagree, and bid us take those things that agree, and leave those that disagree. And according to this order we do account of the Decrees or Canons of Councils. Wherefore we suffer not ourselves, in controversies about religion, or matters of faith, to be pressed with the bare testimonies of Fathers, or Decrees of Councils; much less with received customs, or with the multitude of men being of one judgment, or with

prescription of long time. Therefore, in controversies of religion, or matters of faith, we cannot admit any other judge than God himself, pronouncing by the holy Scriptures, what is true, what is false, what is to be followed, or what to be avoided. So we do not rest but in the judgments of spiritual men, drawn from the Word of God. Certainly Jeremiah and other prophets did vehemently condemn the assemblies of Priests, 'gathered against the law of God: and diligently forewarned us, that we should not hear the Fathers, or tread in their path, who, walking in their own inventions, swerved from the law of God. Ezek. xx. 18. We do likewise reject human Traditions; which, although they be set out with goodly titles, as though they were divine and apostolical, delivered to the church by the lively voice of the apostles, and, as it were, by the hands of apostolical men, by means of Bishops succeeding in their rooms, yet, being compared with the Scriptures, disagree with them; and by that their disagreement bewray themselves in no wise to be apostolical. For as the apostles did not disagree among themselves in doctrine, so the apostles' scholars did not set forth things contrary to the apostles. Nay, it were blasphemous to avouch, that the apostles, by lively voice, delivered things contrary to their writings. Paul affirmeth expressly, that he "taught the same things in all churches." 1 Cor. iv. 17. And again, "We," saith he, "write no other things unto you, than which ye read, or also acknowledge." 2 Cor. i. 13. Also, in another place, he witnesseth, that he and his disciples, to wit apostolical men, "walked in the same way, and jointly by the same Spirit did all things." 2 Cor. xii. 18. The Jews also, in time past, had their traditions of Elders; but these traditions were severely confuted by the Lord, shewing that the keeping of them hindereth God's law, and that "God is in vain worshipped of such." Matt. xv. 9.

II. FROM THE FORMER CONFESSION OF HELVETIA.

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Art. 1. Scripture. The Canonical Scripture, being the Word of God, and delivered by the Holy Ghost, and published to the world by the prophets and apostles, being of all others the most perfect and ancient philosophy, doth alone perfectly contain all piety and good ordering of life.

Art. 2. Interpretation. The Interpretation hereof is to be taken only from herself, that herself may be the interpreter of herself, the rule of charity and faith being her guide.

Art. 3. Fathers.

Which kind of interpretation so far forth as the holy Fathers have followed, we do not only receive them as interpreters of the Scripture, but reverence them as the beloved instruments of God.

Art. 4. Human Tradition. But as for the Traditions of men, although never so glorious and received, how many soever of them do withdraw or hinder us, as of things unprofitable and hurtful, so we answer with that saying of the Lord, "They worship me in vain, teaching the doctrine of men." Mark vii. 7.

Art. 5. The Drift of Scripture. The Drift of the canonical Scripture is this: that God wisheth well to mankind; and by Christ the Lord his Son, hath declared this good-will; which is received by faith alone; and faith must be effectual through love, that it may be shewed forth by an innocent life.

III. FROM THE CONFESSION OF BASLE.

Article 10. Of things commanded and not commanded. We confess, that as no man can command those things which Christ hath not commanded, so likewise no man can forbid those things which he hath not forbidden. (And in the margin: For it is written, 'hear him." Mark ix. 7.) in the same place: And much less can things which God hath forbidden, &c.

Also section the third, any man license those

(And in the margin :

God said, I am Jehovah your God;" Levit. xviii. 2. and by Moses, For Jehovah, your God, is God of gods, a great God and terrible." Deut. x. 17. Who therefore among his creatures can grant those things which he hath forbibben?) In like sort, Section four: And again, no man can forbid those things which God hath granted, &c. (The other things which are contained in this article, because they belong to other sections, they are inserted, every one in their places.)

IV. FROM THE CONFESSION OF BOHEMIA, OR THE WALDENSES. Chapter 1. Of the Holy Scriptures.

First of all, the ministers of our churches teach with one consent, concerning the Holy Scripture of the New and Old Tesment, (which is commonly called the Bible, and is lawfully received and allowed of the Fathers which are of best and soundest judgment,) that it is true, certain, and worthy to be believed; whereunto no other human writings whatsoever, or of what sort soever they be, may be compared, but that, as man's

writings, they must give place to the holy Scripture. First, because it is inspired and taught of the Holy Ghost, and uttered by the mouths of holy men; written by them, and confirmed by heavenly and divine testimonies; which Spirit also himself openeth and discloseth the meaning, how it ought to be understood, and the truth of this Scripture in the church, in what manner seemeth him best; especially by raising up and giving faithful ministers, who are his chosen instruments. Of which Spirit David speaketh, when he saith, "The Spirit of the Lord spake by me, and his word was in my tongue :" 2 Sam. xxiii. 2. and Peter, "For prophecy came not in old time by will of man, holy men of God spake as they were moved by the Holy Ghost:" 2 Pet. i. 21. and Paul, "The whole Scripture, given by inspiration of God, is profitable, &c." 2 Tim. iii. 16. Rom. xv. 4. Besides, the Lord himself saith, "Search the Scriptures:" John v. 39. and again, "Ye are deceived, not knowing the Scriptures, neither do ye understand the power of God." Matt. xxii. 29. And, He opened the minds of his disciples, that they might understand the Scriptures." Luke xxiv. 45.

but

Secondly, because it is a true and sure testimony, and a clear proof of God's favorable good-will, which he hath revealed concerning himself; without which revelation of Scripture, there is no wholesome knowledge, nor faith, nor access to God. Heb. xi. 1, &c. For in this, such things as are necessary to doctrine, to discipline, and government of the holy Church, for all and singular persons in the ordinary ministry of salvation, (whence also springeth true faith,) in this, I say, are all such things fully, absolutely, and so far forth as is requisite, as in a most excellent and most exquisite work of the Holy Ghost, comprehended and included: than which no angel from heaven can bring any thing more certain; and if he should bring any other thing, he ought not to be believed. Gal. i. 8.

And this persuasion and belief concerning holy Scripture, namely, that it is taught and inspired of God, is the beginning and ground of our Christian profession; which taketh beginning from the word outwardly preached, as from an ordinary mean, ordained of God for this purpose. Wherefore every one ought very highly to esteem of the divine writings of the holy Prophets and Apostles; resolutely to believe them, and religiously to yield unto them in all things; diligently to read them, to gather wholesome doctrine out of them; and according to them, ought

every man to frame and order himself, but especially they, who after an holy manner are set over the Church of God. For which causes, in our churches and meetings, this holy Scripture is rehearsed to the hearers in the common and mother tongue, which all understand; and especially, according to the ancient custom* of the church, those portions of the Gospels in Scripture, which are wont to be read on solemn holy-days out of the Evangelists' and Apostles' writings, and are usually called Gospels and Epistles out of which, profitable and wholesome doctrines, and exhortations, and sermons, are made to the people, as at all times occasion and need requireth. We likewise teach, that the writings of holy Doctors, especially of those that are ancient, are also to be esteemed for true and profitable; whereof there may be some use to instruct the people; yet only in those things wherein they agree with the holy Scripture, or are not contrary thereunto, and so far forth as they give testimony to the excellency thereof, to the information and example of the apostolic church, and swerve not from the consent, judgment, and decrees of the ancient church, wherein she hath continued unspotted in the truth: after which sort they themselves also have charged men to judge and think of their writings, and have given warning that heed should be taken, lest that, they being but men, too much should be ascribed to them. Of which thing St. Augustine speaketh in this manner, Be not thou a servant to my writings, as it were to the Canonical Scriptures. But in the Canonical Scriptures, such things as thou didst not believe, when thou hast there found them, immediately believe: but in my writings, that which thou knowest not for a certain truth, unless thou perceive it to be certain, hold it not resolutely.' Proam. in librum 3, de Sanctâ Trinitate. And elsewhere he saith, Give not as great credit to mine or Ambrose his words, as to the Canonical Scriptures.' This is the right rule to discern writings by; which so greatly liked the Papists, that they have cited it in their Decretal. Distinct. 9. Cap. Noli meis verbis, &c.

V. FROM THE CONFESSION OF FRANCE.

Art. 2. This one God hath revealed himself to be such an one

* This ancient custom we do thus far allow: that liberty be left to every church to use, or not to use, those Postils, as they call them; yet so as we advise them to beware, lest the culling out of some parts of the Scripture bring in a neglect of the other parts.