veritatem Euenit it aque neque scripturis neque traditioni consentire eos But whan we do stere or exhort them / which are agaynst the truth agayne to that tradition which is of the apostles and is kept in the churches by successyon of the preestes they wyll say that they beynge wyser not onely then the preestes but also theÌ„ the apostles yâ— haue fouÌ„de out the pure truth It hath therfore happended that they do consente neyther to the scryptures nor the tradityons Seest yâ— not reader here a playn difference betwene tradicions yâ— scryptures he coÌ„cludeth thus Traditionem itaque apostoloruÌ„ per totum mundum manifestataÌ„ in ecclesia adest oiÌ„bus perspicere qui vera audire velint That is to saye Wherfore all men whiche wyll see the truth maye perceyue the apostles tradicion declared in the churche throughe all the whole world But of saint Ireneê° this may be sufficieÌ„t for my purpose Nowe let vs see what saynt Clement Paules coÌ„panion in preachynge the gospell hath wrytteÌ„ in this poynt which is nowe intrauerse and questyon betwene me and the lutherans Eusebyê° the olde wryter of the churches Lib. 5. â—â— 6 storye thus wytnesseth of hym Clemens scripsit epistolam ad corithios exprimeÌ„s in ea apostolorum traditionem quam nuper ab eis ipse susceperat Clement wrote sayeth he to the corinthians an epystle expressyng in it the apostles tradicion whiche he of late had receyued of them Also another clemens bysshppe alerandrya which was as he sayth him selfe Eusebtê° wytnessynge shortlye after the apostles thus wrote of the apostles In libello quem scripsit Eusebiê° lib. 6. ca. 11. de pascha inquit eusebiê° confitetur extorqueri sibi a frarribê° vt ea quae a presbyteris et successoribus a postolorum voce sibi sola traditasunt describeret in libris et posteris traderet In his boke sayeth Eusebiê° of eastur clement coÌ„fesseth that his brethren gat of hym by force or with greate difficultie that he wolde wryte in bokes and de lyuer to his successours or them that shuld come after hym those thynges whiche were taught hi by voyce onely of the preestes successours of the apostles Loo this bysshop beynge very nygh to the apostles tyme coÌ„fesseth that he learned by voyce onely certeÌ„thynges of the preestes and successours of yâ— apostles and lefte them written to them that shuld come after hym and luther bullynger with a greate rablement of an yll heare Do saye the contrary whether wylt thou beleue Epistalâ— Ignatiê° also saynte Iohan the euagelystes discyple holdeth with me in this matter saynge Stude â—e coÌ„firmari in dogmatibus domini et apostoloruÌ„ That is Applye your myndes to be coÌ„fyrmed in the ordynaunces of our lorde the apostles That he ment here ordyuannces of the apostles vn wrytteÌ„ it appeareth fyrst by that that saynte Basyll sayeth dogmata silentur decrees or ordynaces called in greake dogmata aâ— not spoken of in wrytynge Secondly B asniê° de spuÌ„ Cancto cap. 27. it appeareth that ignatiê° saynte Iohan euangelystes scholer wolde men to endeuour them selues to obserue the apostles tradityons vnwrytten by that that he wrote hym selfe a boke of the apostles tradicions as eusebiê° witnesseth sayenge Ignatiê° â—â— 3. â—â— 36 edocebat populos vt diligentius ettenacius apostolorum traditionibê° inherereÌ„t quas traditiones cautelae gratia et nequid apud posteros remaneret incerti etiam scriptas a se asserit reliquisse Thus moch it is turned into englyshe Ignatius Mark this well reader saynte Iohans disciple taughte the people that they wolde more dilygently and fastlyc cleaue to the apostles tradityons the whiche traditions he affyrmeth that he lefte yea wrytten to make meÌ„ ware and leste any vncerteyntie shulde remayne to them that shuld come after Here we se that thys holye Martyr exhorted men to sticke vnto the apostles tradytions very dilygeÌ„tly and fastely / whych he left behynde him written that they whiche shulde succede or come after him shulde be cyrcumspecte leste they were deceiued of heretikes which might teache some thynge contrarye to the verities vnwrytten that chryste taught his apostles and they other wythout wrytynge Therefore is it not many fest by thys wytnesse that Luther and Bulliger do erre whyche not so ernestly as vnlearnedly vngodlye defende that the apostles wryte all thynges necessarye that they hadde preached to the people Saynte Ignatius saynte Iohans scholer whyche was muche conuersaunte wyth the apostles and was made bysshoppe of Antiochia nexte after saynt Peter wytnesseth that the apostles lefte sundrye thynges not wrytten necessary to be knowen and beleued and Bullynger sayth the contrary whether of them two is more worthye to be receyued and belyued Now shall saynt Deonise the apostle Paules disciple make an ende of thys chaptre whiche as he was taughte of Paule Hierotheus learned manye thynges of the other apostles whych thynge he him selfe affyrmeth in dyuers places of hys booke De ecclesiae hierarchia eueÌ„ so he wrote playnlye of the apostles traditions lefte by them to the churche wtout writing For thus hehath Substantia accrdotii nostri sacra scriptura est diuinitê° nobis tradita Diouâ—â— dâ— eccle hieraâ— cap. 1. Porro huiusmodi plena venerationis eloquia dicimus quae a beatissimis nostris patribus a quibê° sacris mysteriis iÌ„buti sumê° in sanctis ac theologicis coÌ„meÌ„data sunt libris Ac pretaerea quaeque ab iisdeÌ„ sanctissi mis viris sacratiore purgatiore et ê“piÌ„qua quodaÌ„ modo caelesti hierar chiae doctrina sancti duces ac praeceptores nostri didiceruÌ„t et ex animo in animuÌ„ medio intercurrente verbo corporali quideÌ„ sed quod car nis excedat seÌ„suÌ„ sine literis transsu sa sunt That is to say The holy scrypture gyueÌ„ or taught vs of God is the substaunce of oure preesthode Moreouer we call suche sayenges full of worshyp honour or reuerence which are wrytten in the holye and diuine bokes of oure mooste blessed fathers of whom we were instructed or taughte the holy secretes or pryuities And furthermore al those thynges which our holy leaders the apostles and oure maisters haue learned of the same moost holye men by doctryne or teachynge more holy more purged and nigh after a certen maner to the heauenly holy gouernaunce or principalitie which are powred froÌ„ minde to minde or harte to hart the worde runnynge a meane betwene sothlye corporall but such as exceadeth the flesshes perceyuynge or fealyng Saynt Dionyse here putteth manifeste difference betwne the holy scrypture other thynges conteyned in bokes of dyuynytie set forth by holy men affyrmeth that manye thynges came by harte from one to another wythout wrytynge whyche are worthy to be had in honoure and reuerence thoughe the Lutherans despise al such thynges both to theyr owne coÌ„fusion and other mennes also oure lorde amende thys in tyme. But euery good chrysten man wyll beleue thys saynte Paules scholer rather
one tradition sette forth in this my boke though I haue intreated of very many vnwrytten no nor one other kepte and obserued throughe the hole worlde where christeÌ„ people are that is agaynste or contrarye to any one coÌ„maundement of god or any portion of his holy word but gathered oute therof rather moche helpynge to the kepynge of it This meanynge and sentence may be well gathered of the holy goostes wordes publyshed by salomon in the prouerbes saynge Ne addes quicquaÌ„ verbis illi us et arguaris iÌ„ueniarisque mendax Cap. 30. That is Adde nothynge to his wordes that thou maiste therby be reproued and founde a lyar Therfore gods mynde and commaundement is that nothynge shulde be added to his worde of vs wherby we might be accused and founde lyars The hebrewe texte sowneth thus moch Adde not vpon his wordes leste perchaunce he may make correctyoÌ„ agaynste the and thou be espied a lyer Secondly it may be expowned that by yâ— which is saied in this coÌ„mauÌ„dement is ment that nothiÌ„g shulde be added to gods worde or taken frome it as the scrybes and wyse men of the iewes dyd which wrote a boke called Ticcim zophrim that is additions or corrections of the wyse men or scribes in the which they toke from the scrypture manye thynges as it apereth in a boke of hebrewe called the Talmud and added also dyuers thinges lest the gentyles shulde se gods secretes and mocke theim or the rude iewes not perceyuyng theÌ„ Lib. 1. ca. 8. might take harme therby Thus the great clerke Galatinê° expowneth both Moyses texte and salomons also Thyrdly it maye be well taken that god wolde no thynge shulde be added to hys word as to a thing imperfecte or lackynge anye poynte to make it perfyte / as saynte austen vnderstode these wordes of Moses Li. 17. ca. 2. et 6 aduerâ—ê° faustum wrytten deutero .xii. Quod praecipio tibi hoc tantum facito domino nec addas quicquaÌ„ nec minuas Do thou onely that vnto the lord whiche I commaunde the neyther adde thou anye thynge nor dymynyshe Fourthly it may be expowned of addyng any thyng to goddes worde whiche shulde be iudged estemed and kept as a portion of it after the whyche meanynge saynte Iohan in the Apocalypse sayeth that yf anye Cap. biâ— man shall adde to the wordes of hys prophecy anye thynge God wyll laye vpon hym the plages wrytten in it etc. To be short It maye appeare by Moses wordes Deuter. 1â— laste rehersed that god dyd forbydde the iewes to adde anye ceremonyes or obseruations of the geÌ„tiles or heatheÌ„ people leadynge them to Idolatry or anye sacrifyces of the gentyles when they shulde come in to the lande promysed theÌ„ but that they shulde onelye obserue fulfyll kepe do that whiche he comâ—aunded them Thys I saye after myne opynyon is the very trewe and ryghte meanynge of gods commaundyng that nothyng shulde be added to hys worde But whych so euer of these senses is truest and featest for the purpose the texte maketh nothynge vtterlye agaynst traditioÌ„s of the church because they are not contrary to it nor suche additions as were made by the lerned of the iewes in theyr booke called Ticcim zophriÌ„ nor they are added to goddes worde as thynges to make it perfecte beinge imperfecte before nor yet as thoughe they shulde be regarged as goddes word or as part of it nor finally they leade not chrysten people to ydolatrye as dyd the paynoms and heathen ceremonyes ordynauÌ„ces and sacrifices of whych he bade the iewes to beware and adde none of theÌ„ to hys coÌ„mauÌ„demeÌ„tes wheÌ„ they shulde entre into yâ— lande of promes the heathen beyng thense expelled But The secoÌ„de argument of thys ynough now to the next reason buylded as al the rest is vpon the wronge vnderstaÌ„dyng of these chrystê° wordes takeÌ„ out of the prophet Esaye Frustra me Esay 29. Math. 15. coluÌ„t doceÌ„tes doctrinas et praecepta hominum They honour me vaynlye teachyng mens doctrines and coÌ„mauÌ„demeÌ„tes Of these wordes yll taken men gather that we shulde beleue and kepe nothynge of necessitie that is not writteÌ„ in the scrpture but taught ordeyned and set forth The answeare Acto 15. vâ—â— sum est etc. â—â— precepti chr noÌ„ dâ—m nauit neâ— apostoloruÌ„ et seniorum decreta et precepta quorum Lucas meminit acto â—5 â—â— 16. by man without any expresse coÌ„maundement of god It is very easye to soyle thys wyse reason by the ryghte vnderstandynge of the sayed wordes whiche is thys that they do worshyp God in vayne whiche do teach mens doctrynes commaundemeÌ„tes that are agaynste goddes commaundementes and doctryne suche as the pharasyes taughte the people The whiche Luther and hys scholers myghte haue sene yf they had not bene starkâ— blynd by these wordes of christ Why do ye breake goddes commaundemente for your tradition God bade you shulde honor Exo. â—â— your father and mother and ye dishonour them for to kepe your owne tradition Ye hypocrytes the prophet Esaye dyd prophecy well of you sayenge Thys people Math. 15. honoureth me wyth the lyppes but theyr harte is farre frome They worshyp me in vayne teachynge mannes doctrynes and commaundementes Do not these wordes I beseche the good reader so playnlye open chrystes meanyng wheÌ„ he spake agaynst mennes traditions that it is a greate blyndenes or elles a greate malyce that the Lutherans do wraste it agaynst all the holy churches constitutions ordynaunces and traditions the whiche are not agaynst goddes commaundementes nor the kepynge of them is the breache of goddes lawe but a greate furtherauÌ„ce to the kepyng of them as it may appeare to euery good chrysten man lokyng vpoÌ„ them indifferentlye all affection and corrupte iudgemeÌ„t layed aside These the pharysees and scrybes traditions sette vp agaynst gods lawe are not heare onelye reproued of Chryste but also of saynt paule sayeng to Tite the byshop â—â— â— For whyche cause blame them sharply that they may be souÌ„de or hole in the fayth not takinge heed of the Iewes fables and commaundementes of men turnynge them selues froÌ„ the truth coÌ„tempnyng the truth wyth disdayne or abhorrynge the truth Thus saynt Cypryan and saint Ciprianus lib. 1. epist 3 Hiero in esaâ—aÌ„ Hierom do expowne Esayes chrystes wordes therfore they make nothynge agaynst the churches traditions Yet they allege The. 3. argament mo auctorities of the scrypture against traditions of the which thys is one / Omnis plantatio quaÌ„ non plantauit pater meus caelestis Math. 15. eradicabitur Euerye plantynge which my father of heauen hath not planted shall be plucked vp by the roote but the churches traditions are not sayth Luther of gods plantynge / wherfore they shall be plucked vp by the rootes The auswere To thys obiectioÌ„ an auÌ„swere is sone made for as much as christ spake of plaÌ„ting doctrine preceptes agaynst gods law as he did of teaching theÌ„ of plaÌ„ting any
Lib. 9. cap. 38. in latine tripertita historia For he thus wryteth Aegiptii vero Alexandriae vicini thebaidos habitatores sabbato quidem collectas agunt sed non sicut moris est sacramenta percipiunt naÌ„ postquaÌ„ fueraÌ„t epulari et cibis oiÌ„bus adimpleti circa vesperam oblatione facta coÌ„municant The englysshe may be this The Egipcyans nygh or neyghbours to Alexandria and the inhabytans of thebays a couÌ„trey of Egipt gather collectyoÌ„s for the pore vpoÌ„ the saterday but they receyue not the sacrameÌ„tes as the maner or custome is for after they haue eaten at feastes or banketes and are fylled with all meates they do take they re hosle or ryghtes aboute the euentyde when the sacrifyce of the masse is done But to let this passe who can denye but that it cometh by the apostles tradicyon that chrysten people do receyue the sacrameÌ„t of the aulter onely of the preestê as Tertulyan testyfyed with in C.lxxiii after Chrystes passyon Tertulianê° de corona militis sayeng Eucharistiae sacrameÌ„tuÌ„ nec de alioruÌ„ quam praesidenti iÌ„ manu sumimê° We do receiue saÌ„ith he the sacrameÌ„t of the alter of none other mens hande theÌ„ of theyrs He meaneth the preestes that haue auctorytie or rule This he wrote entreatiÌ„g of tradicions and customes obserued then without scrypture Also it cometh by the apostles tradicyoÌ„ without wrytynge that water is myxed with wyne in the chalyce when a preyst sayeth masse For chryste him selfe toke as saynte Damascene wytnesseth the cup or chalyce mengled withe water and wyne / and gaue it to his apostles sayng vnto theÌ„ Drynke of this al. Where fynde we this truth and thynge that Chryste dyd in the scrypture Dyd not chryst teach his apostles to meÌ„gle water and wyne together at masse and they taught the churche the same by mouth withoute wrytynge The blessed martyr S. CypryaÌ„ aboue M. ccc yeres hath testifyed that thynge thus wrytyng But brother knowe Lib 2. eps 3 that we are admonyshed that in offeryng the chalyce our lordes tradicyon be kepte nother an other thynge be done of vs then that which our lorde dyd before vs. That the chalyce whyche is offred to his remeÌ„braunce be offred myxed with wyne When the water is myngled with the wyne in the chalyce the people is ioyned to chryste as one with him the multitude of the beleuyng is coupled knyt to hiÌ„ in whome they haue beleued The which couplynge conyoinyng together of water and wyne is so myxed in our lordes chalyce that the water and wine so mengled can not be seperate or disseuered Wherof the churche that is the people set in the churche faythfullye and stedfastlye contynuyng in that whiche it hathe beleued nothynge can seperate from chryste that it cleaue not abyde alwaye in gods loue In that same Epystle he wrytethe moch more largely of this tradityon wherby water wyne are myxed togyther at masse in the chalyce and what it betokeneth of the whiche I also haue spokeÌ„ more plenteously in my boke of the sacrifyce of the masse yet I wyl not let passe vntouched this blessed martyrs wordes wryten in his sermoÌ„ of washyng of fete where he declareth that Chryst dyd instytute the holy sacrameÌ„t of the aulter hiÌ„ self and that the apostles inspyred with the holy gooste dyd adde therunto other dyuers thynges For thus he sayeth Ipse suÌ„mus sacerdos sui est sacrameÌ„ti institutor et autor iÌ„ caereris hoîes spuÌ„m saÌ„ctuÌ„ habuere doctoré sicut par est spuÌ„i saÌ„cto et chricto diuinitas ita in suis institutis aequa est autoritas et potestas nec minus raruÌ„ est quod dictaÌ„te spuÌ„ sâ—cto Alias â—â—tum apostoli tradiderunt quam ê™ ipse tradidit et in sui coÌ„memorationem fieri praecepit That is to say The hyghest preest hym self was the ordeyner and the fyrste maker of hys sacrameÌ„t in other thynges men had the holy goost a teacher and lyke as the deite or godheade of Christe and the holy goost are equal eueÌ„ so they haue equall auctoritie and power in theyr ordinaunces and that is as excellente that the apostles haue taughte or lefte by traditioÌ„s as that which he taught and commaunded to be done in hys remembraunce These wordes of saynte Cyprian do shewe that after hys mynde whyche was a man both excellently well learned vertuous also christ dyd institute and fyrst make the holy sacrameÌ„t of the aulter and the apostles taughte of the holy gooste ordeyned the other thynges belongynge to the comelye and semely consecratynge of his bodye and bloude and receyuynge of it whyche they lefte to the church of Christ vnwrytten as it is already proued by saynt Austen Finally Cyprian sayeth that the apostles traditioÌ„s perteynynge to thys sacrament are of lyke auctorite power and excellency as Christes owne ordinaunces are and therfore they muste nedes be shamefullye deceyued whyche wyll beleue nothynge excepte it be expressed playnlye in the scripture Another traditioÌ„ of the apostles belongyng to this holy sacrament is that the blessed body of Christ is kept and reserued in the pyxe or boxe at churche because that custome is hath bene in Christes churche kepte throughe all the worlde where good christen men be and therfore beinge not as in dede it is not ordeyned and inacted by anye councell it muste nedes come by tradition from the churche after saynte Ianuatio epist 118. Austens mynd Of thys custome we reade in the historye of the churche compiled by the auncient wyrter Eusebiê° whyche recytynge Lib. 5. cap. 25. certen sentences out of Ireneê° the disciple of saint Polycarpe saynte Iohan the euangelistes scoler sayeth that the bishop of Rome dyd vse to sende the blessed sacrament solemly to straunge catholyke by shoppes which came thyther Now shuld any such costome be so sone after Christes departynge and the apostles death of the whych S. Iohan the euangelist wrote IX yeres and aboue after Christes ascension after the whiche tyme Ireneê° was within lesse then an hundred yeres excepte the apostles had tanght the church that lesson Of thys custome to reserue the bodye of christe in the pyxe saynte Nierom and saynte Ambrose wrote as I haue more largelye declared in my boke of Hiero Rustico etambrosiê° in ora funebri de obitu fratris suâ— satyri the sacrameÌ„t of the aulter Adde yet to these another tradition of the apostles belongynge vnto the masse sacrameÌ„te of the aulter which is that at masse the preest prayeth for the soules departed out of this worlde which thyng the holy apostles dyd ordeyne to be done as saynte Damascene Sermonâ— ê“ deâ—â—â—tis witnesseth saying The apostles our sauiours disciples haue coÌ„maunded or ordeyned that a remembraunce shulde be made of theÌ„ that were dead in the dreadful lyuely sacrameÌ„tes Saynt Chrisostome also affirmeth in diuers places of hys bokes that the apostles ordeyned that the Ad antoâ—h pop homilia 69
to the clergie do take wiues if they wyl but onely the readers singers Which were two degrees in yâ— church among yâ— clergie at yâ— season whoÌ„ onely yâ— apostles coÌ„mauÌ„ded to mary yf they wolde excluding cleane froÌ„ marrying preestes deacons and subdeacons Also they ordeyned Cap. 20. coÌ„maunded that none of the clergy shulde be warraÌ„ters or suerties saying Clericê° fide iussionibê° iÌ„seruiens abiiciatur That is Let the cap. 17. et ca 18. clerke which is a suerty be caste away Likewise they taught the church that he whiche had maryed 1. Tomo 3. two wiues a widow an outcast or a coÌ„meÌ„ womaÌ„ shulde not be ê“moted amonge yâ— clergy to holye orders though the apostle paule saying a bishop or preeste muste Tertul. ad vroreÌ„ Apostolê° non sinit digamos pÌ„sidere haue one wife meÌ„t as tertuliaÌ„ sayth yâ— bigamê° shuld not be chosen a preest Of theyr traditioÌ„ it came also that one bishop shuld not giue holy orders to clerkes of anothers diocesis Likewise yâ— orders offices of the church shuld Cap. 36. not be obteined by money that a clerke or a lay maÌ„ coÌ„tynuyng in Cap. 30. playinge at dice or hasarde and a lay man puttyng hys wife froÌ„ hym shulde not be suffered to receyue the blessed sacramente of the aultare But to be briefe I wyll speake no more of them at this tyme but wyll recyte yet a fewe traditions of the whiche thys is one that we beleue that our blessed lady christ our sauiours The coÌ„tynuall virginite of our lady deare mother was coÌ„tinually a virgin til her deth which Eluidius denyed the because he could fynd no scripture to proue it but rather as he supposed falsely the scrypture was agaynst it and therfore saynte Hierom in hys boke made agaynste hym called hym an heretyke though it can not be sufficyently proued by the scrypture that she was a vyrgen vntyll hyr departynge out of thys worlde The which thyng ought to stop theyr mouthes that affyrme all thiges to be expressed in the scrypture whiche we are bouÌ„de to beleue vnder payne of damnatyoÌ„ I am verye sure that no man is able to proue this veryte by any texte of the holye scrypture and yet he that beleueth it not is yf he stande stoburnly in defence therof an heretyke therfore saynte Hierome as I haue sayde already called Eluidius an heretyke which maynteined that our lady had other chyldreÌ„ besyde chryst whom she conceyned withoute man by the holye goost What wyll or can they now here say that requyre scrypture for euery thynge and euer aske where is that or this wrytten The which they neuer can do lernedly in the scrypture Let theym answere to this one poynt or to the chrystenynge of chyldren as to diuers other put forth in this treatyse before Bullynger one of Luthers scholers laboureth to proue by scrypture that oure ladye chrystes most honourable mother was a contynual virgeÌ„ lest he shuld be enforsed coÌ„pelled to confesse that all truth whiche we must beleue is not expressed in the holy scrypture but he laboureth al in vayne as anone hereafter it shall playnly apere For he abuseth these wordes of the prophete Ezechiell to that purpose Porta haec clausa erit et non aperietur et vir non pertransibit per eam c. That is in englysshe this moch to saye This Ezech. 44. gate shall be shytte shall not be opened and a man shall not passe throughe by it Loo sayth Bulliger hath not the prophete discrybed here aptelye ynoughe the holye wombe of the virgyn Mary Chrystes mother of whoÌ„ the sonne of ryghteousnes is born to vs This Bullinger wresteth this prophettes sentence froÌ„ the litteral sence vnto an allygory whiche al lerned men do coÌ„fesse not mete to proue any doctryne beynge in controuersye for the defence of his deuyllyshe heresy Proclus the bisshop of Cizicene sayeth he doth none otherwyse expowne this the prophetes texte What then he doth vnderstaÌ„de yt mystycally by an allegorye Is that sufficyent to proue any kynd of doctrine or to perswade any thynge in questyon and coÌ„trouersye Agayne S. Hierome doth otherwyse expowne it that is to wyt of the gate of the lawe the prophettes For he thus wryteth What gate is this that is alwayes shytte onely the lord god of israel entreth by it Trulye that of the which oure sauyour speaketh in the gospel Wo to you scrybes pharysees hypocrytes wo to you doctours of the lawe which do take away the key of eunnyug ye entre not in youre selues and theÌ„ that are about to go in ye prohibite Of this gate sayeth Hyerome the prophet writeth vnder the name of a booke Erunt verba libri istiê° sicut verba libri signati c. The wordes of this booke shal be as the wordes of a booke sygned or sealed so forth No maÌ„ coulde Apoca. 5. â— open and louse the seales of this booke but he of whome Iohan speaketh in the apocalypse sayng Beholde a lyon of Iudas trybe hath optayned the victorie which openeth the boke and louseth the seales of it For before Chryste came the gate of the lawe and the prophettes and all knowledge of the scrypture was shytte paradise was also shytte which by chrystes death were opened the vele of the teÌ„ple brake the vele In 2â— 2. Cor. 3. taken away al thynges were open and manifeste Hitherto S. Hierome / whose wordes declare that this texte ought otherwyse to be expowned then Bullynger vnderstandeth it to defende his naughty and damnable heresie NotwithstaÌ„dyng saynt HieroÌ„s exposition is mystycal or allegorical and not litteral in dede For to the letter by that gate or dore is mente a certayne gate or dore of the temple that was shytte and no man but the prynce whiche was gods vycar myght enter into the temple at it to offre sacrifices vnto god therfore the prophete sayed Vir non pertransibit per eam A comen man or any other then the chyef or prynce shall not passe through it This is the true meanynge of the letter as it shall easelye apeare to hym that wyll wey and examyn dily gently the texte wythout all affection and corrupted iudgemente and therfore this place of the prophet caÌ„ not proue Bullyngers purpose that our ladye chryst our sauyours blessed mother was a continuall virgyn thoughe it be very trew that she so was and Heluidiê° was iustly estemed of saynt Hierom an heretyke for the denyenge that she coÌ„tinued a vyrgyntyl her deth Moreouer saynt Ciprian expownyng the apostles crede sayth that the prophet Ezechyell dyd set forth the wonderfull maner of our ladyes bryngynge forthe chryste and that he called our ladye blessed saynt marye chrystes mother a gate by a fygure In the whiche place the sayde Cipryan affyrmeth that our ladye was a perpetuall virgyn To be shorte in this matter Saynt Hierome in his hole boke compyled and publyshed of
wrytteÌ„ by saynt Peter and a boke of actes with a reuelatioÌ„ which are not alowed to be scripture Enoch wrote a boke of the which Iudas iÌ„ his epystle spake and also Tertulian Manye dyuers De habitu muliâ—bri other bokes were ascrybed vnto the apostles and euangelystes beynge put forth in theyr names and bearynge theyr tytles whiche in dede eyther they neuer wrote or els the holy gooste moued not them to make them or thought it not good nor necessary to haue them receyued and vsed amonge chrysten people which thing he opened taught the holy apostles and other the beleuynge people of and frome whom the certeyne knowledge whych is the holy scripture and whych is not doth come as S. Cypryan sayeth thus wrytyng In enarrâ— symbo apâ— Quae sunt noui ac veteris instrumeÌ„ti volumina quae secundum maiorum traditionem per ipsum spirituÌ„ sanctum inspirata creduntur etecclesiis tradita competens videtur in hoc loco euidenti numero sicut expatrum monumentis accepimê° designare That is to wyt Whiche are the bookes of the newe and olde testament that accordynge to the elders tradition are beleued to be inspired by the holye gooste and delyuered vnto the churches it semeth mete to assigne or note in thys place by an euidente noÌ„bre lyke as we haue learned of the fathers recordes or bookes Then streyght he recyteth the numbre of the bokes whyche are reckened to be holy scrypture Wherby it appeareth yet ones agayne that we knowe not what bookes be to be iudged estemed gods worde but by tradition of the apostles and oure auncetours or elders whom the holye gooste sayeth saint Cyprian that blessed martyr taught that thinge by inspiratioÌ„ It foloweth therfore that yf thou wylte beleue nothynge wythout wytnesse of the scrypture that thou causte beleue nothynge of the gospell to be scripture nor no other parte called scrypture and so all the fayth wholly muste neades at ones by that one deuellish opinioÌ„ cleane peryshe Wherfore cease asking where it is wrytten in the scrypture in thinges at the lest receyued generally of Christen nations and gyue credence vnto the catholyque churche whose authoritie as it is moost certeyne and sure so it is verye longe and greate as this chaptre shall proue to the by goddes grace sufficientlye ¶ The auctoritie of christes catholike churcch of and vpon the Apostles traditions and veryties not written in the scripture AS touching the authorite of christes catholyke or vniuersal church I entende at thys tyme to be very briefe and shorte The olde and auncyent wryter saynt Ireneus Iâ—eneus lib. 5. cap. 4 whyche was scholer to one Polycarpe saynt Iohan the euangelystes disciple thus wryteth of the churches auctoritye We ought not to seke yet the truth at other the which it is easy to take of the churche seyng that the apostles haue brought al thinges beloÌ„gyng to the truth in it most pleÌ„teously as it were into a rich treasure house or store house so that euery man that wyll maye receyue of it water of lyfe Here thys holye martyr sendeth vs to the catholyke churche to learne the truthe sayeth we maye not seake it but there onelye Thys churche neyther doth approue any thynge agaynste the fayth good lyuynge nor suffereth any thing agayust eyther of theÌ„ to be Tomo â— Epist 119. kept as s Austen testifyeth If thys churche through the whole worlde do teache anye thynge Epist 118. quiÌ„ ita facieÌ„duÌ„ sit disputare inquit August insoleÌ„tissime iÌ„saniae est yâ— is but that it must so be done to reasoÌ„ or dispute it is most proud Tâ—en was Luther madde as many other are that folowe him nowe madnes Thys sayeng of saynte Austen declareth many meÌ„ both to be proud and very madde also whyche do reason stubbornely and spytefullye agaynste dyuers thynges obserued kepte through the whole church these many hundred yeres Oure Lorde make theym meke humble and wyse that they maye acknowledge the hygh and certeyne authoritye of Chrystes catholyke churche agaynst the whyche no Aug. de trinita lib. 4. cap. 6. quiete man hath or wyl as S. Austeyne testifyeth iudge saint Austen intreating of the christenyng agayne of them that were baptysed or christened of an heretyke thus wryteth Thoughe there were no exaÌ„ple of this matter taken out of the holye scrypture yet the veritie of the same â—ib 1 cap. 33. contra â—resconium graÌ„maticuÌ„ scriptures is holdeÌ„ of vs in this thynge when we do that whyche hath pleased the whole churche wheÌ„ the same scriptures authoritie commeÌ„deth setteth forth so that foras much as the holy scripture can not deceyue vs who so euer feareth to be deceyued by the darkenes of thys questyon whether one baptysed of an heretyke shâ—â—lâ—e be chrystened agayne or not let hym aske councel of the same catholike church whom wythout al doubt the holy scrypture coÌ„mendeth Hytherto this great clerke saynt AusteÌ„ whyche wylleth vs to aske couÌ„saile of christes catholike church in thys doubtefull question of baptyme of the which the scripture speaketh not and therfore al thynges can not be proued by the scrypture whyche we muste both beleue / do also thoughe many men vngodly / and falsely saye they may The same AusteÌ„ / which sayed he wolde not beleue the gospel / except the authoritie of the catholyke churche shulde moue hym / in another place defineth / declareth / what is the catholike churche sayeng I beleue Tomo 10. sermoneÌ„ de teÌ„pore 131. the holy churche catholike that is to saye whyche is spred and dyspersed throughe all the worlde because the churches of dyuers heresyes for that cause are not called catholyke that they what churche is called the catholike church are conteyned in theyr places and countreyes Hec vero a solis ortu usque ad occasum usque vnius fidei spleÌ„dore diffunditur That is Thys the catholyke churche is scattered abrode wyth the shynynge of our faythe from the sunnes rysyng vntyll the goyng done The donatystes whyche were a certeÌ„ kynde of heretykes in Numidia aboute the yere of oure Lorde thre hundred fyftye thre affyrmed that the church or congregation of christen people was no where but with them as Luther and hys scholers are not asshamed to booste of theyr flockes which is agaynst the nature and name of the catholyke churche of the whiche VinceÌ„tiê° lirynensis which was aboue aleuen hundred yeres before this VinceÌ„tius lirinensis gallus tyme wryteth after this sorte I haue often with great studye asked of very many men both wel learned and godly also by what rule or sygne I myght discerne the truth of the catholyke fayth from the falsite And I had almoste euer this aunsweare that whether I or els anye other wolde espye out the gyles or deceytes of heretykes and auoyde theyr snares and abyde sownde and hole in a sownde faythe he oughte two wayes by goddes
choyse of meates suche other ceremonies / that were theÌ„ anulled made voyd by chryst For he thus hath If ye be dead with chryste from the elementes of this worlde why do ye yet decree or teach or els as the greke nowe hath Dodmatizesthe are ye taught suche decrees and ceremonyes as yet lyuynge in the world Touche not nother taste nor handle Who seeth not that these wordes do playnlye show that saynte Paule mente of the iewes decrees and ordinaunces perteynynge to theyr olde ceremonies theÌ„ abrogate cleane by chryst and nothyng of the churches decrees or the apostles tradicions It is therfore a greate blyndnes to applye suche textes agaynste the traditions of the churche and they do verye lytle regard theyr soules health that do folowe suche teachers which do so manifestly abuse and mistake the scrypture to kyll theyr owne soules and other mennes by an heresye Some man perchaunce wyll say to me chrysten people are indued with libertye Vrbanns regiê° of conscyence .ii. Cor .iii. whiche nother ought nor can be bound to the obseruynge of any tradicion set vp by man whiche scrypture speaketh not of for theÌ„ we shulde be the seruauntes of meÌ„ agaynst saynte Paules coÌ„mauÌ„demente To that I saye that chrysten men are free and idued 1. Cor. 7. with a certayne libertie froÌ„ the yocke of the olde lawe / and the bondage of synne in which two standeth the lybertye of chrystes gospell not in the lybertie froÌ„ the obseruynge of good and hol some tradytions institute set forth by the holy apostles without wrytynge by mouth onely The obedience due vnto the hyer powers and to the kepyng of theyr lawes standeth not onelye with the libertie of the gospel but yâ— gospeÌ„ll doth also coÌ„mauÌ„d that to be done of vs. They that suppose them selues free frome obseruynge of the apostles traditions by reason of the lyberte of the gospell do agaynst pauls coÌ„maundement vse theyr lybertie to satisfye the flesshes lustes and haue as saynt Peter sayth Gala. 5. 1. Pâ— 2. it as a cloke or a couer of theyr malyce Chrysten people shuld not be the seruauntes of men it is true but what thaÌ„ Wylt not thou therfore be bounde in conscyence to obedientlye kepe thy prynce and kynges ordynauÌ„ces and lawes when Paule biddeth vs to be obediente vnto his coÌ„mauÌ„demeÌ„tes for coÌ„scyence sake It is not therfore holly vnleful Ro. 13. nor forbydden of saynte Paule to be mennes seruauntes but to obey them and to serue them coÌ„mauÌ„dyng any thiÌ„g ageÌ„st the lybertye of chrystes gospell or els any vnlefull thinge the kepyng of the which shulde cause theÌ„ to fall from the benifite of christes deathe and therfore he dyd put them in remembrauÌ„ce that they were bought with a great pryce Thus saynt Chrysostome doth vnderstande this paules texte byddynge that we shulde not be mens seruauntes Saynt paule also he ment that the corynthyaÌ„s shulde not be meÌ„s seruauntes to reyse schismes or diuisioÌ„s so yâ— one of theÌ„ shulde be counted cephas scholer because he was christened and instructed by hym another Apollos Take nowe this text whether way thou wylt it maketh nothyng at al against the traditions of the holye apostles and the church Moreouer wheÌ„ we do beleue certen truthes and obserue theym also whiche the apostles lefte vnwryten by the inspiratioÌ„ of the holy goost / as they dyd manye thynges whiche are aboue rehearsed in this boke what madde manne wyl saye yâ— therby we be mennes seruauntes / and not rather the holy goostê the autour of those tradicyons Some men do suppose that these god the fathers wordes IpsuÌ„ audite heare hym do bynde vs onelye to learne of Mat. 17. drâ—auê° â—eâ—â—ê° chryste the doctoure and teacher of the church and to beleue and obserue nothynge but his doctrine therfore we oughte not nor can be bounde to any thyng not wrytten in the scrypture as though we are not bounde to be leue the apostles teachiÌ„ge in thiÌ„ges not taught afore by chryste or yâ— we ought not to beleue as I haue touched before that chyldren ought to be chrystened albeit we fynde not in yâ— scrypture that euer christ taught that doctrine or els hys apostles but it cometh onely without wytnesse of the scrypture by theyr tradition If thou yet wylt reasoÌ„ further and saye that Chryste sendynge his apostles to preach abrode yâ— gospel in the hole world commaunded them to teache the people what soeuer he had commaunded and therfore men are not bounde vnto any thyng not commaunded of Chryste of the whiche it muste neades folowe that there are no traditions vnwrytten necessarye for vs eyther to beleue or to fulfyll This reason of one vrbanê° regiê° a lutherans makynge declareth the autours ignoraunce or blinde malyce conceyued agaynste yâ— churche of chryst For chryst byddiÌ„ge the apostles teach the people all that he had coÌ„maunded theym dyd not bydde theÌ„ teach nothing more then he coÌ„maunded them For who doubteth but the apostles taught afterwarde manye thynges by inspiratioÌ„ of the holy goost which chryst neuer coÌ„maunded as that the gentyles shulde abstayne from bloudde and meates suffocate or strangled with manye other thynges as it appeareth in theyr epystles and the actes wrytten by Luke the euangelyste But se what kynde of argumeÌ„t is this of regiê° Chryste commauÌ„ded his apostles to preach al what soeuer he had dyd theÌ„ do ergo the apostles lefte nothynge vnwrytten to the church yâ— ought to be beleued or obserued or men are not buunde to kepe the churches traditions This is a wonderfull blyndnes What madnes were it to beleue suche teachers Maye it not be sayde truely of them yâ— blynde leaders they that are Mat. 15. ledde by theim do fall bothe togyther into the den as our sauy our chryste sayed There are other obiectyoÌ„s as fonde and folyshe as these be which because they are made agaynste mannes lawes and constitutions not agaynste the apostles and hole churches traditioÌ„s vnwrytteÌ„ in the holy scrypture I wyll recyte them very compendiouslye as coÌ„pendiouslye confute the same Thys is one of them Paule sayeth Si spiritu ducimini noÌ„ estis sub lege It ye be ledde wyth the The. 8. argument spirite ye are not vnder the law These wordes do proue sayeth the lutherans that no mannes traditions can bynde vs to the obseruinge of theÌ„ yf we do leade our lyues after ryghte reasons and the holy goostes guydynge and styrrynge for els we shulde be vnder the lawe whyche saynt The answere Paule denyeth here Thys auctorytie of saynte Paule proueth nothing more agaynst the churches constitutions ordinaunces and traditions of the apostles that they oughte not to bynde mennes consciences then it doth agaynste the law of god that iuste and good men ledde by reason and the holye gooste shulde not be bounde to kepe it because yâ— paule vnderstode not here the law of man but the law of god whiche rested in ceremonyes was
expownyng the epistle of saynt Paule to the Galathians thus wryteth Cap. 4. after he hath declared that Paule coÌ„maunded the Galathians not to kepe the Iewysses feastes or holy dayes Dicat aliquis Si dies obseruare et menses et tempora et annos non licet nos quoque simile crimeÌ„ incurrimus quartum sabbati obseruantes et parascheuen et dicÌ„ dominicam et ieiunium quadragesimae et paschae festiuitatem et pentecostes laeticiam er pro varietate regionum diuersa in honore martyrum tempora constituta The englysh may be thys Some man may say If it be not leful to obserue dayes and monythes and tymes and yeres we christeÌ„ men do runne in to lyke faulte obseruyng the wensday of the weke and the frydaye and the sonday and the fast of the lent the feast of Easter the myrth of whytsondaye and after the diuersytye of regions dyuers tymes coÌ„stitute or ordeined in the honour of martyrs To that he answereth sayinge To the whyche he that wyl playnly make answere shall say that the Iewes feastes are not the same that oures are For we do not kepe holy the Easter or pasouer of swete breade but the Easter of the resurrection and the crosse Nec septem iuxta morem Israel numeramê° ebdomadas in pentecoste sed spiritus sancti veneramur aduentum Nother we do numbre seuen wekes in whytsontyde after the maner of the chrldren of Israel but we honoure the holye goostes comming Hitherto the holy and ancient doctoure saynt Hierom declarynge playnly that albeit all dayes in the weke be lyke and equal by theyr natures yet some of theÌ„ are appoynted before the other to serue god vpon ceasse from worldly busines and therfore they that do beleue the contrary are deceyued shamefully / but of this sufficient now I wil go forwarde on mine enterprise and rehearse yet mo traditions It is a tradition of the apostles not wrytteÌ„ in the holy scripture that he whyche was baptised or christened of an heretyke or a schismatike deuided froÌ„ the church of christe shulde not be baptised agayne afterwarde because the baptime of an heretike or a schismatike is effectuall of streÌ„gth as yâ— is whiche the catholiques beyng not separate froÌ„ the church do mynistre gyue of the which thynge saynte Austeyne a clerke most excellent of christes church Lib. 2. ca. 7. conâ—ta â—â—â—â—tistas thus speaketh SaluberrimaÌ„ tenet ecclesia consuerudinem in his schismaticis et haereticis corrigere quod prauuÌ„ erat noÌ„ iterare quod da tum fuit sanare quod vulneratuÌ„ est non curare quod sanum Quam coÌ„suetudinem credo ex apostolica traditione venientem sicut multa non inuâ—niuntur in literis â—orum neque in conciliis posteriorum et tamen quia per vnsuersaÌ„ custodiuntur ecclesiam non nisi ab ipsis tradita et commendata creduntur That is The churche kepeth a custome moost holsome in these schismatickes and heretickes that is to saye in theyr christenynge or baptising to ameÌ„d that which was yll not to gyue againe that which was gyuen to heale that which was wounded not to cure the thing hole or sound The which custome I beleue came of yâ— apostlê traditioÌ„ lyke as many other thynges are not founde in theyr wrytynges nor in the couÌ„cels of theÌ„ that came after yet for as much as they are kepte through the hole churche they are not thought or beleued to be coÌ„mitted and deliuered or taught but of them Are not these wordes ynough to stop al bablers mouthes that say they caÌ„ not tel well what against traditioÌ„s vtterly refusing to giue any fayth credence to thyngê not expressed in yâ— scripture Wil they be so folish to beleue Luther before Austen The holy apostles dyd coÌ„demne theÌ„ that wold be baptised or christened of heretikê yet they coÌ„mauÌ„ded the he which was baptised or christened with the baptisme of the church shulde not be baptised or christened agayne as it apereth in their canoÌ„s Wherfore AusteÌ„ Cap. 46. â— 47. iudged right wel that it is a traditioÌ„ of the holy apostles not wrytteÌ„ in that scripture that who soeuer was ones baptised of an heretique or schismatike shulde not be baptised againe but onely that ameÌ„ded / which Eusebius lib. 7. ca. 8 was yl done of theÌ„ Thys knew well the olde byshop of Alexandria called Dionyse which in his fyfth boke of baptisme tellethe that a chrysten man came vnto him and sayed that he had receyued baptysme of heretykes otherwyse theÌ„ he saw it gyuen to other by yâ— catholyke minysters and that he durste not lyfte vp his eyes to god for that faulte therfore he desyred to be made cleane with baptisme of the churche wherby he might receiue the grace of the holy goost But the holy maÌ„ Lege aug lib. 1. ca. 33. Aduersus cresconium graÌ„maticuÌ„ sayed he durst not baptyse hym agayne in any wyse knowynge that the apostles tradityon and constitucyon was agaynste that thynge to be done Another tradicyon of the holy apostles is to haue pyctures and ymages in our teÌ„ples as saynte damascene hath witnessed aboue M. yeres before oure dayes whiche thus Lib. 4. ca. 7 wryteth of them Because sayth he some meÌ„ do ymbrayde or lay to vs in reproche that we do honoure worshyp oure sauyours ymage and our queene his mothers and moreouer the images of other sayntes and Chrystes seruauntes let them heare that god made man at the begynniÌ„g after his ymage Therfore for what cause do we honoure one another but in as moche as we be made vnto gods ymage For as the godlye and greate Basyl sayeth Imaginis honor ad exemplaris transfertur honorem That is The honoure of the ymage is referred or caryed ouer from the ymage vnto the honoure of the sample A lytle afterwarde when he had saide that in the time of the olde testament there were but few ymages because chryst was not then incarnate but after his incarnatyon death resurrectyon for as moche as all men know not lerning nor gyue them selues to readyng he sayth That our fathers dyd agre and consent to represent the incarnatyon death and resurrectyon by ymages as certayne tokens of vyctorye for the readye remeÌ„braÌ„ce of chrystes benefytes For ofte we thynke not on chrystes passion through neklygeÌ„ce seyng the ymage of chryste strykeÌ„ through we come agayne vnto the remeÌ„braunce of chrystes deathe we fallynge downe do worshyp not the matter of the crosse but chryst represented by the ymage Lyke wise our lady chrystê blessed mother sayeth he is honored by her pycture and that her honour is referred vnto Chryste her sonne borne of her For as we haue sayde lyke as the honoure gyueÌ„ to chrystes good and kynde seruauÌ„tes sheweth a token of good wyll towarde all mens lorde sic et imaginis honor ad prototypuÌ„ ex emplar imaginisque veritatem traÌ„sfertur That is to say euen so