testimonies, hath revealed himself in his church; joining our prayer with all saints in heaven* and in earth. And our declarations upon the Creeds are abroad, containing the whole body and ground of doctrine, which show that this our protestation is most true. We do also very resolutely condemn all brain-sick fantasies, which are against the Creeds; as are the monstrous opinions of heathen men, of the Jews, of the Mahometans, of Marcion, the Manichees, of Samosatenus, Servetus, Arius, and those that deny the person of the Holy Ghost; and other opinions condemned by the true judgment of the church.

X.-FROM THE CONFESSION OF WIRTemburg.

Chapter 30. Of the Holy Scripture.

The holy Scriptures we call those canonical books of the Old and New Testament, of whose authority there was never doubt made in the church. This Scripture we believe and confess to be the oracle of the Holy Ghost, so confirmed by heavenly testimonies, that, "If an angel from heaven preach any other thing, let him be accursed." Gal. i. 8. Wherefore we detest all doctrine, worship, and religion, contrary to this Scripture. But whereas some men think, that all doctrine necessary to be known of us to true and everlasting salvation is not contained in this Scripture, and that the right of expounding this Scripture lieth so in the

We learn, in many places of the holy Scripture, that the angels, according to the nature of their ministry, which they are sent to perform, do further the salvation of the godly; and it is evident by that saying, "Love doth not fall away," 1 Cor. xiii. 8. and, by chapter vi. verse 10, of the Apocalypse, that the spirits of the saints, taken up unto Christ, do, with their holy desires, in some sort help forward the grace and goodness of God, touching the full deliverance of the church. And thus we acknowledge, that as well this and other places of the same Confession, as also that place in chap. xxiii. of the Confession of Wirtemburg, which followeth after, in the Second Section, (Of the Invocation of Saints,) are to be interpreted. And we acknowledge no other intercession or entreating, either of the blessed angels, or of the spirits of holy men that are now departed from us.

+ What books these be, may be seen out of the French and Belgian Confessions, where they are all reckoned up one by one. And though in the catalogue of the books of the New Testament there are some to be found, of which there hath been some doubt made sometimes by the ancient doctors of the Church, yet at length by the common consent of the whole Catholic Church even they also were received and acknowledged for canonical. And therefore there is no cause why they should now be refused for the scruples that some make about them.

power of chief bishops, that what they, according to their own will, give out, is to be embraced for the meaning of the Holy Ghost; it is more easily said than proved. "The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness; that the man of God may be perfect, being thoroughly prepared to every good work.” 2 Tim iii. 16, 17. And, “I have called you friends; for all things that I have heard of my Father, have I made known to you." John xv. 15. And those things which the Apostles received of Christ, those have they by their preaching published in the whole world, and by their writings delivered them to posterity. It is a plain case, therefore, that all things which are needful to be known to salvation, are contained in the Prophets' and Apostles' writings. He hath revealed his own word in due season by preaching, which is all committed to me. This is the preaching. For the Gospel containeth things, both things present, and things to come; as honour, piety, and faith; yea, and all things he hath jointly comprised in this one word, preaching.' Chrysostomus ad Titum. Hom. 1. Again, Without authority of the Scriptures, babbling hath no credit.' Hieronymus ad Titum.

Cap. 1. For seeing the Lord Jesus did many things, all are not written; as the same holy Evangelist himself witnesseth, that the Lord Christ both said and did many things which are not written. But those things were selected to be written, which seemed to suffice for the salvation of those that believe.' Augustinus super Joannem. Tract. 40. Cap. 11. For whereas they say that the right of expounding the Scripture lieth in the power of chief bishops, it is evident that the gift of expounding the Scripture is not of man's wisdom, but of the Holy Ghost. "To every man," saith Paul, "is given the manifestation of the Spirit to profit withal for to one is given by the Spirit the word of wisdom, &c.' 1 Cor. xii. 7, 8. But the Holy Ghost is altogether at liberty, and is not tied to a certain sort of men, but giveth gifts to men according to his own good pleasure. "O, that all the people had power to prophesy, and that the Lord would put his Spirit upon them!" Num. xi. 29. "Deborah, a woman, the wife of Lapidoth," is raised up to be a prophetess. Judges iv. 4. Again, "I am no prophet, nor prophet's son; but I am a herdman, and a gatherer of wild figs:" Amos vii. 14. and yet Amos received the Holy Ghost, and was made a prophet. "All these things worketh one and the same Spirit, distributing to every man as

he will." 1 Cor. xii. 11. Many examples also do witness that chief bishops have been often and very foully deceived: wherefore the gift of expounding the Scripture is not so tied to the Popes, that whosoever shall be Pope must needs rightly expound the Scripture; but the true meaning of the Scripture is to be sought in the Scripture itself, and among those that, being raised by the Spirit of God, expound Scripture by Scripture.

Chapter 34. Of Councils.

We confess that Councils ought to have their judgments in the church concerning the holy doctrine of religion, and that the authority of lawful Councils is great; but the authority of God's Word must needs be the greatest. For although the church have a sure promise of Christ's continual presence, and be governed by the Holy Ghost, yet not every assembly of men may be taken for the true church and albeit never so many seem oftentimes to come together in the name of Christ, yet few are chosen, and all have not faith. And as it is wont to fall out in civil meetings, so doth it also in meetings of the church; that for the most part the greater side overcometh the better. Hitherto may be added, that the Holy Ghost doth not make men in this life not subject to sin, but leaveth in them many and sundry infirmities. Examples also witness, that not only the Popes, but also Councils, have been deceived. Wherefore, seeing that the doctrine of the Apostles and Prophets is confirmed of God, the sentence of no one man, nor of any assembly of men, is to be received simply without trial, for the oracle of the Holy Ghost: but it is to be laid to the rule of the Prophets' and Apostles' doctrine, that that which agreeth therewith, may be acknowledged; and that which is contrary thereunto, may be confuted. "If we, or an angel from heaven, preach unto you a Gospel beside that, which we have preached unto you, let him be accursed." Gal. i. 8. And, Believe ye not every spirit, but try the spirits, whether they be of God." 1 John iv. 1. Again, "Try all things, and keep that which is good." 1 Thess. v. 21. Augustine, against Maximius, a Bishop of the Arians, in his 3rd book, chapter 14, saith, But now am I neither to cite the Council of Nice, nor you the Council of Arimine, as it were to prejudice the matter; neither am I bound by the authority of the one, nor you by the authority of the other: with authorities of Scripture, which are witnesses not proper to any one, but common to us both, let matter with matter, cause with cause, reason with reason, &c.'

And Panormitan, in the Chapter, Significasti extr. de electio.: 'In things concerning faith, even the verdict of one private man were to be preferred before the Pope's, if he were led with better warrants of the Old and New Testament than the Pope.' And Gerson, in the first part about Trial of Doctrines: The first truth should stand; that if there be a plain private man, sufficiently instructed in holy Scripture, more credit were to be given in a case of doctrine to his assertion, than to the Pope's definitive sentence. For it is plain, that the Gospel is more to be believed than the Pope. If then a man, so learned, teach any truth to be contained in the Gospel, where the Pope were either ignorant, or willingly deceived, it is clear whose judgment were to be preferred.' And a little after : 'Such a learned man ought, in that case, while a general Council were holden at which he himself were present, to set himself against it, if he should perceive the greater part, of malice or ignorance, to incline to that which is contrary to the Gospel.'

Chapter 34. Of Ecclesiastical Writers.

"Rise up before an hoary head," saith the Scripture, "and reverence the person of an old man." Levit. xix. 32. We do therefore reverence the grey hairs of our ancestors, who, ever since the Gospel began to be revealed and published, have in the world taken upon them the travail of furthering the church, not only by preaching, but also by public writings; that their posterity might, from the apostles, even unto this time, have manifest and certain testimonies of the holy doctrine. And we so embrace their writings, as both the holy Scripture alloweth us to use man's authority, and as themselves would have their writings acknowledged. You, my friends, say, that "In the ancient is wisdom, and in the length of days is understanding: " but I say unto you, that "With him," to wit, with the Lord our God, "is wisdom and strength; he hath counsel and understanding." Job xii. 12, 13. And, "Let the prophets speak, two or three, and let the rest judge." 1 Cor. xiv. 29. And, "Try all things, and keep that which is good." 1 Thess. v. 21. It is not lawful for us to bring in any thing of our own head; no, not so much as to take that which any man hath brought in of his own head. We have the Apostles of the Lord for authors, who chose nothing of their own heads which they might bring in: but the discipline which they received of Christ, they faithfully delivered to all nations.' Tertulliani Libellus de Præscriptionibus Hæreticorum. And Augustine saith, Neither ought we to esteem

of the writings of any men, although they be Catholic and commendable persons, as of the canonical Scriptures; as though it were not lawful (yielding them that reverence which is due unto such men) to disallow and refuse something in their writings, if perchance we find that they have thought otherwise than the truth is understood either of others, or of ourselves, through the gift of God. Such am I in other men's writings, as I would have them construers of mine.' Epistola ad Fortunatum. Distinct. 8. Again, Be thou not tied to my writings, as it were to the canonical Scriptures; but in the canonical Scriptures, that which thou didst not believe, when thou hast found it, believe it incontinently; but in mine, that which thou thoughtest to be undoubtedly true, unless thou perceive it to be true indeed, hold it not resolutely.' De Trinitate. Proæm. in Lib. 3. And again, ́ I neither can nor ought to deny, that, as in those who have gone before, so also in so many slender works of mine, there are many things, which may with upright judgment and no rashness be blamed.' Ad Vincentium. Lib.2. And again, 'I have learned to give this reverence to those writers alone, which are now called canonical.' And afterwards "But I so read others, that, be they never so holy, or never so learned, I do not therefore think it true, because they have so thought, but because they could persuade me by other authors, or by canonical, or at least by probable reasons, which disagree not from the truth.' In Epistola ad Hieronymum. And in another place, 'Who knoweth not that holy Scripture, &c.' And, Do not, brother, against so many divine, &c.' De Unico Baptismo, in Epistola ad Vincentium. For these places are known even out of the Pope's own decrees.

XI. - FROM THE CONFESSION OF SUEVELAND.

Article 1. Section 1. Whence Sermons are to be taken.

First, a controversy being raised amongst the learned about certain articles of Christian doctrine, when as the people with us were dangerously divided by reason of contrary preachings, we charged our preachers, that they should henceforth broach nothing to the people in any Sermon, which either is not taught in the Scriptures of God, or hath not sure ground thereout; as it was openly decreed in the Assembly holden at Nuremberg, in the twenty-second year, after the smaller account; which, moreover, is also the opinion of all the holy fathers. For seeing St. Paul writeth, that "The Scripture given by inspiration of God is profitable to teach, to improve, to correct, and to instruct, that the man of God may be absolute,

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