ience, Matt.
7, 15: Beware of false prophets; Gal. 1, 8: Though an angel from heaven
preach any other gospel, let him be accursed; 2 Cor. 13, 8: We can do
nothing against the truth, but for the truth. Also: The power which the
Lord hath given me to edification, and not to destruction. So, also, the
Canonical Laws command (II. Q. VII. Cap., Sacerdotes, and Cap. Oves).
And Augustine (Contra Petiliani Epistolam): Neither must we submit to
Catholic bishops if they chance to err, or hold anything contrary to the
Canonical Scriptures of God.

If they have any other power or jurisdiction, in hearing and judging
certain cases, as of matrimony or of tithes, etc., they have it by human
right, in which matters princes are bound, even against their will,
when the ordinaries fail, to dispense justice to their subjects for the
maintenance of peace.

Moreover, it is disputed whether bishops or pastors have the right to
introduce ceremonies in the Church, and to make laws concerning meats,
holy-days and grades, that is, orders of ministers, etc. They that give
this right to the bishops refer to this testimony John 16, 12. 13:
I have yet many things to say unto you, but ye cannot bear them now.
Howbeit when He, the Spirit of Truth, is come, He will guide you into
all truth. They also refer to the example of the Apostles, who commanded
to abstain from blood and from things strangled, Acts 15, 29. They refer
to the Sabbath-day as having been changed into the Lord's Day, contrary
to the Decalog, as it seems. Neither is there any example whereof they
make more than concerning the changing of the Sabbath-day. Great, say
they, is the power of the Church, since it has dispensed with one of the
Ten Commandments!

But concerning this question it is taught on our part (as has been shown
above) that bishops have no power to decree anything against the Gospel.
The Canonical Laws teach the same thing (Dist. IX). Now, it is against
Scripture to establish or require the observance of any traditions, to
the end that by such observance we may make satisfaction for sins, or
merit grace and righteousness. For the glory of Christ's merit suffers
injury when, by such observances, we undertake to merit justification.
But it is manifest that, by such belief, traditions have almost
infinitely multiplied in the Church, the doctrine concerning faith and
the righteousness of faith being meanwhile suppressed. For gradually
more holy-days were made, fasts appoin