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
abrogated by chrystes death That Paule spake there of that olde lawe of Moses it appeareth by that the proces of that epistle and chaptre where he speaketh of circumcision Now what argumeÌ„t is this good reader If ye be ledde with the spirite ye are not vnder Moses lawe ergo the traditions of the apostles vnwritten oughte not nor can not bynde meÌ„nes coÌ„science Saynte Chrysostom expowneth it thus He that hath the holy goost and in his liuing and dedes is ruled and ledde by the same doth quenche al yll desires and lustes and therfore he hath no nede of the lawes helpe that by feare of it he shulde lyue well Etiam qui ex sese suo fungitur officio quid opê° habet paedagogo For what nede hath he yâ— of hymselfe doth hys duetie of one appoynted to se hym well ordered as a childe As a horse that runneth fast of hym selfe nedeth not to be spurred eueÌ„ so the ryghteous and perfecte good maÌ„ ledde wyth the holy gooste is not vnder the lawe of god for as much as he doth lyue godly wold so contynew yf there were no lawe to enforce and constrayne hym so to do But what is thys to the holye apostles traditions Yea what maketh iâ— agaynste anye ordynaunce of the churche The beste men that lyue in the worlde haue nede of gods lawe to leade them streyghte in the waye and payth of vertuous lyuynge thoughe they ncade no lawe to compel them for feare of punyshmente to do well and to absteyne from synne After thys meaning and sense Paule saied Justo non est lex posita the lawe is â— Timâ— 1. not made for the ryghteous because sayeth Chrysostome the lawe is made that by feare and threteninge of it synners shulde leaue committyng of synne and be punished wheÌ„ they do amisse and therfore Paule sayed to the Galathians Lex propter transgressiones posita est the lawe is Gala. 3. made for transgressyons to be restrayned and punyshed thereby But of thys sufficient Some men alledge saynte Austen agaynst traditions whiche in a certen epistle to saynte Hierom wolde that we shoulde beleue that the wryters of the holye scrypture onelye neuer erred and gyue no credence vnto any other man be he neuer so holye and well learned excepte he dyd proue by the scrypture eyther by autours or by probable reasons that he sayed the truth and therfore men oughte not to beleue them that teache traditions To thys wyse reason J fyrste saye that seynge saint Austeyne hym selfe sayeth in sundrye places of hys bookes that we muste nedes obserue traditious as J haue declared before it is a great blyndnes or rather malice agaynste the truth to alledge hym agaynste traditions as though he were contrarye to hym selfe Secondarilye J saye that they whiche do set forth the apostles traditioÌ„s do proue theÌ„ by the scrypture other autours and probable reasons also as J haue done in thys booke therfore saynte Austeynes authoritie alledged before holdeth with vs agaynst the reprouers of traditions Thyrdlye J saye that saynte Ansteyne in the sayed epistle resembled and compared the bokes of holy scrypture vnto other bookes compiled made set forth by mans wyt without the reuelation of the holy goost as it appeareth by the tenour of that epystle euidently and therfore he mente nothynge there agaynste anye thynge taught or lefte to the churche of chryste by the holy goostes stirring and in spiration but he called there all suche doctryne holye scrypture that is good godlye though it be not wrytten expresselye in the bible but delyuered by tradition wythout wrytyng Therfore this argumente is soyled clerely Furthermore thys reason is made agaynst traditions of the churche The olde testamente The. 9. argument and the new are as sufficient for chrysten people beleuynge nowe in chryste as the olde testamente onely was for the iewes but the whole fayth vnto the which the Jewes were bound was expressed in the olde testament and the bokes of it / ergo the hole fayth to the whyche chrysten men are nowe bounde is expressely written in the newe testamente and the olde and therfore the faythfull are not bounde to beleue anye thynge not expressed in the Byble / and so there are no traditions vnwrytten necessarye to be beleued of vs christen people Thoughe thys reason do The answeare appeare good and pythye vnto them that are not learned in the scrypture or beynge meanelye learned therein are affectionate and so maryed to the coÌ„trarye opniyon / that all thynge whyche doth anye thynge soune to theyr purpose pleaseth them hyghelye yet in very dede it nothynge serueth for theyr malycious intent partely because the Hebrewes were of longe tyme faithful peple before theyr faith was wrytten by Moyses in hys fyue bokes and yet they were yâ— tyme bounde to beleue the thinges then not wrytten but afterwarde partelye for as moche as after Moyses had wrytten and the other bokes of the law were all wrytten the people beleued many thynges perteynyng both to the faith and also to maners whiche were taught by mouthe onely without wrytynge to the beleefe of the which and fulfyllynge also they were neuerthelesse bounde of necessytie And these traditioÌ„s not wrytteÌ„ some men of the hebrues called iÌ„ that Cabala toÌ„gue cabalaÌ„ because they were receyued by the yonger or later lyuynge people of the elders wtout wrytynge of the olde testament lyke as dyuers dilygente searchers of such thynges haue wytnessed by wrytynge Therfore this argument is answered vnto sufficyently as the next anone shall be god willynge whiche is thus framed of the lutherans vpon these saynt Hieroms wordes Quod ex scriptutis sacris In Math. 23. auctoritatem non habet eadem facilitate coÌ„temnitur qua approbatur That is to say That which hath not auctorytie of the holye scriptures is despised by the same easeynes by whiche it is approued or allowed but all traditions haue not theyr autorite of yâ— scrypture therfore they are as easely despised asalowed which they shulde not be yf men were bouÌ„de of necessyte to beleue theÌ„ or to kepe them wherof it foloweth that we are not bouÌ„d to beleue obserue any of them not wrytteÌ„ in the holy scrypture This reason hangeth altogether vpoÌ„ the yll vnderstanding of saynt Hieroms sentence which mente not by holy scripture that onely whiche is sette forth in the byble expresselye but all doctryne commynge of the holy goostes reuelatyon wrytten in the Byble or not written but taught the apostles and the church of them by mouth onely for els he had writen agaynste hym selfe which in dyuers places of his bookes exhorteth men to beleue and kepe many thynges not wrytten in the scrypture as it appereth before in this boke This is thoughte by a learned maÌ„ to be saint Hieroâ—s mynde where I examiniÌ„g and wayenge diligentlye saynte Hieroms commentaryes there haue founde that he mente another thing For he recyteth some mens opinion to haue bene
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
Hitherto Theophilactus The greake scolies or short expositions set forth vpon thys place of saynte paule do expowne it as saynte Damascene chrysostom and Theophilactus do whose wordes are these into latine traÌ„slated Eteni et scripta et noÌ„ scripta precepta tradiderunt apostoli et vtraque obseruatione digna Igitur et ecclesiae quoque et non scripta traditio obseruanda est Thus it is in our speach because the apostles dyd deliuer or teach coÌ„maundementes both wrytten and also vnwrytten / and both two worthy to be obserued therfore the churches also tradition yea not wrytten muste be kepte Are not all these wytnesses sufficient to stoppe theyr mouthes whych do bable without all reason good learnynge agaynste traditions Saynt Basil whych was nygh Basiliê° de spiritu sctoÌ„ ca 29. twelfe hundred yeres paste and an excelleÌ„t clerke thus writteth Arbitror autem apostolicuÌ„ esse etiaÌ„ 1. Cor. 11. non scrrptis traditionibê° inhaerere Laudo inquit paulus vos quod per oiÌ„a mei memores estis et quemadmoduÌ„ tradidi vos traditiones obtinetis 2. Teffa 2. quas acceptistis siue per epistolaÌ„ siue per sermonem That is to say in english But I iudge it apostolike or perteyninge vnto an apostles doctine to cleaue or sticke to traditioÌ„s also not written I prayse you sayeth paule that through al thinges ye remeÌ„bre me and do reteyne styll the traditions as I taughte you whiche ye receyued eyther by an epistle or by speach Seest thou not here chrysteÌ„ reader that S. Basyll affyrmeth not onely that we ought to stycke fast vnto traditions not written but he sayth it beloÌ„geth vnto the apostles teachinge and allegeth two textes of saynte Paule to proue the same Wherfore I beseche the shulde not we rather giue fayth and credence vnto this holy and greate clerke saynte basyll then to Luther or anye of hys scole Let this that is nowe alreadye sayed that whych shall be sayd hereafter be to the gentell reader whych hast any regarde vnto thy soules health sufficiente vtterly to abhorre deteste and forsake thys pestilente erroure set vp against traditions of the whyche manye are verye necessarye for the maynteynannce and encrease of Chrystes religion mans saluation as it shall hereafter appeare more at large by goddê helpe and grace But now I wyl go to the rehersall of a multitude of thiÌ„ges obserued and beleued of christen natyons through the hole world which are bothe necessarye to be beleued kepte also yet they be not expressly set forth iÌ„ the scrypture but are onely come iÌ„ to the church of chryst our blessed sauiour by traditioÌ„ of the holy apostles inspired styrred of the spirite of truth to ordeyne theÌ„ to deliuer them vnto the church by mouth with out wrytyng which as euer seÌ„ce theyr tyme haue bene amoÌ„ge all catholyke people beleued obserued euen so shall they be vntyll the worldes ende thoughe manye do barke neuer so moche agaynst theÌ„ as they do agaynst dyuers other truthes expressed in the scrypture ¶ The thyrde chaptre comprehendynge A numbre of traditions that came from the apostles in to the churche of christe without wrytynge by mouth onely the nombre of tradicions commynge from the apostles to vs wtout writing IN the last Chaptre good reader I touched bryefly and by the waye as we are wonte to saye foure tradicyoÌ„s pertaynyng vnto the sacrament of the aulter that is to say Water to be myxed with wyne in the chalyce at masse whiche our sauyoure hym selfe dyd as saynt Cypryan sayth of whoÌ„ his apostles taughte the same lefte it without wrytynge to the church The seconde to receyue the sacrameÌ„t fasting The third to kepe the sacrament in the pixe or boxe in the teÌ„ple The fourth is to pray for the deade at masse which thiÌ„ge the apostles taught the churche as I haue proued in my boke of the sacrifice of the masse Now let vs se what other tradicions there be whiche are vnwrytten in the scrypture and yet necessary to be beleued kept and obserued of all chrysten people and fyrst of all I wyll recite certayne tradycyons apperteynyng vnto baptisme of the whiche the chyefe is that infantes or babes that caÌ„ not yet speake are chrystened wheÌ„ they can not beleue and baptysme auaylethe theÌ„ through the churches fayth to the obtaynynge of remyssyon of originall synne and the gettyng of heuen What scrypture proueth this truth Is not the scripture rather agaynst it then with it Do not the heretyckes called in greke anabaptiste because they chrysten men agayne wheÌ„ they can beleue which were chrystened beynge infantes vtterly denye this veryte for that that they sawe no scrypture expressly make for it What wyll or can they here say that aske requyre for euery doctrine that they wyl beleue manifest scrypture To. 3 Li. 10 in genesi Saynte Austen thus wrytethe vpon the chrystenynge of chyldren Consuetudo matris ecclesiaeiÌ„ baptizandis paruulis nequa quam sperneÌ„da est neque vllo modo superflua depuranda nec omnino credenda esset nisi apostolica esset traditio That is to saye The custome of our mother the church in chrystenyng of chyldren is in no wise to be dispysed nother by any waye to be rekened supenfluous nor it oughte vtterlye to be beleued excepte it had bene Note reder the apostles tradicion Loo S. Austen sayth that the baptysme or christenyng of chyldren shuld not be beleued except it had ben the tradicion of the apostles therfore he founde no scrypture for it Also in another boke he wryteth thus of the same matter Lib. 4. capâ— 24. Aduersê° donaâ—istas de baptist paruâ—loruÌ„ Et si quisquam in hac re autoritateÌ„ quaerat diuinam quamquam quod vniuersa tenet ecclesia nec conciliiÌ„s iÌ„stitutum sed semper retentum est non nisi autoritate apostolica traditum rectissime creditur tameÌ„ veraciter coniicere possumus quid va leat in paruulis baptismi sacrameÌ„tuÌ„ ex circumcisione carnis quaÌ„ prior populus accepit Thus it is in englysshe Albeit any searche or asketh the auctoritye of God or the scrypture in this matter of chrystenynge chyldren thoughe that whiche the whole churche kepeth and it is not ordeined by councels but euer reteyned it is beleued of mooste good right or reason not delyuered or taught but by the apostles auctorite yet we maye truelye coniecture what strength the sacrament of baptysme is of in chyldren by the circumcisyon of the flesshe which the fyrst people receyued Lo ones agayne saynte Austen doth confesse that the chrysteniÌ„g of chyldren came by the tradicioÌ„ of the apostles without expresse worde or coÌ„maundement of the scrypture Therfore what madnes blyndnes are they in that requyre manyfeste scrypture for euery thynge that shulde be beleued and kepte of vs chrystened people They do open the dore gyue an occasion by that theyr fonde opinyon to the heresie of the PelagiaÌ„s
our dayes whose sayeng maketh much for traditioÌ„s for thynges vsed in the church of christ without manifeste scripture for them Nowe where some lerned meÌ„ haue supposed As Iohan ceciê° BuÌ„de riê° and other certen and set also forth in theyr bokes that the goinge downe of our sauiours blessed soule with his godhead in to the place where the olde fathers soules remayned before christes death called libê° patruÌ„ to coÌ„fort theÌ„ to shewe the he was come in to the world by his birth had dyed for theÌ„ to deliuer theym thense is not expressed in the scripture I thynke that therein they were greatly deceyued as no man is cleare from all erroure especiallye they that write vpon goddes holy worde which onely is without al lyes and errours as the wryters of August ad hieroni it onelye were in that theyr dede not deceyued in any one poynte I say the they whyche affyrmed that descensus Christi ad inferna the descendynge downe of christ to hell is a truth not wrytten in the scrypture were playnlye deceyued therein because manye textes of the scrypture do proue that thing euydently of the whiche these are the chyefe Dauyd sayeth in the parson of our sauyour Psal 19. chryste Non derelinques animam meam in inferno O father thou wylt not leaue my soule in hell Howe could this haue bene truely sayed of chryst to god his father excepte his soule coupled with his godhead had desceÌ„ded in to hell or the place where the fathers were before chrystes coÌ„mynge and death Also we rede these wordes in the sawtre Abstraxisti Psal 29. de inferno animam meaÌ„ Thou hast O father taken my soule oute of hell I let passe other Act. 2. Ephe. 4. auctorites puing the same because these two are sufficyent for to proue this purpose which is that the scrypture maketh meÌ„ tion that christ defeeÌ„ded or went downe in to the place where the fathers soules remayned abidyng and lokyng for his comyng thither to them after his death wheÌ„ his body laye in the sepulchre Nowe to make ones an ende of this treatyse I wyll breyfely declare that the certayne knowledge of the holy scrypture coÌ„meth by tradicyon without any other auctorytye then of the catholyke churches the fathers of christê relygyon that lerned of the apostles which were the very trewe scryptures wrytten by the inspiracion and styrynge of the holy goost which were not though they were putforth in the euangelystes or apostê names Saynt Austen in dyuers places of his The euangels and other the holy scripturs are not assuredly knowen to be gods worde but by the churche of chryst bearynge wytnesse there vnto workes and namely iÌ„ these that nowe do here folowe affyrmeth the the auctoryte of the holye scryptures dependeth and hangeth vpon the iudgement of the vniuersal or catholike church Fyrst this hath he lib .vii. coÌ„fess Scripturas saÌ„ctas ecclesiae catholicae coÌ„mendat autoritas That is to saye The auctoryte of the catholyke churche setteth forth the To. 6. epist coÌ„tra fuÌ„da Mani holy scryptures Agayne more playnly this he wryteth Quid faceres dicenti non credo euangelio Ego vero non credereÌ„ euangelio ni Hiero contra vigilantium Quid necesse est in manus sumere ê™ ecclesia non recipit si me catholicae ecclesiae authoritas coÌ„moueret That is to say What woldest thou do to hym that saith I beleue not the gospel I trewly wold not beleue the gospel except the auctorytie of the catholyke churche shulde moue me It folowethe anone there I muste neades beleue the boke of the apostles actes yf I do beleue the gospell because the catholyke churches autorytie coÌ„mendethe to me of like sort both those scriptures TertuliaÌ„ also affyrmeth Tertilianê° prescript the same thus wrytynge Quid apostoli predicauerint id est quid illis christus reuelauit et hiÌ„c praescribam non aliter probari debere quaÌ„ per easdeÌ„ ecclesias quas ipsi apostoli condiderunt eis predicaÌ„do tam viua quod aiunt voce quam per epistolas postea That is What the apostles haue preched that is what chryste hath reueiled or opened to theÌ„ I wyl note or determyne also hence or therof that it ought not otherwise to be proued then by the same churches or sayth full companyes whiche the apostles them selues buylded preachinge to them as well with a lyuely voyce as they say coÌ„menly as afterwarde by epystles Besyde this in another boke he wryteth after this maner Tertilianê° lib 4. aduer sus martia nem Habemus et Iohannis aluÌ„nas ecclesias NaÌ„ et si apocalipsin Marcion respuit or do tamen episcoporum ad origineÌ„ recensitus in Iohan nem stabit autoreÌ„ Sic et caeterarum generositas recognoscitur Dico apud illas nec solas a postolicas sed apud vniuersas quae illis sacrameÌ„ti societate confaederantur id euaÌ„gelium lucae ab initio aeditionis stare quod cum maxime tuemur Eadem autoritas apostolicaruÌ„ ecclesiarum caeteris quoque patrocinatur euangeliis quae proinde per illas et secunduÌ„ illas habemê° IohaÌ„nis dico Mathaei et Marci Thus may be the englyshe of these wordes We haue also churches of s IohaÌ„s scholynge or bryngynge vp in learnynge of the gospell For though marcion doth refuse the reuelation or apocalipse yet the ordre of bysshoppes nombred or rekenyd to the begynnynge shal hold with Iohan that he is the autour or maker of it So also the nobilite or strength of the other scryptures is knowen perfectly I say yâ— that gospell hath stande for Lukes from the makynge or puttynge forth of it at these churches nother onelye with them that were the apostles but at or with all them holly which are confedered or ioyned to theÌ„ with feloshyppe of a sacrament othe or sygne of a holye thynge the whiche thinge we do chyefly defende The same autorytie of the apostles churches defendeth also the other gospels froÌ„ iniurye the whiche therfore and after or by them we haue I say Iohas Mathewes and Markes Hitherte the auncyent wryter Tertulian whose wordes declare yâ— the apostles tradicyon teacheth vs / whiche are the gospelles of chryste and the trew scryptures where there is no scryptures to proue them by and therfore he that wyll beleue nothynge withoute scrypture let hym tel me why he Mark this reader beleueth any one boke of yâ— scripture to be true scrypture syth no texte of the scrypture can testifye that it is scrypture in dede Wrote not I praye the reader Bartylmewe a gospell and Nychodemê° another as storyes do tell whiche are not receyued for anye parte of the scrypture By what auctorytye is this done wherfore doest thou rather giue credence vnto Lukes gospell whiche neuer sawe chryste then to saynte Bartylmewes whiche was one of the twelfe apostles Eusebiê° testifyeth that an euaÌ„gel Lib. 3. ca. 3. or gospel was iuged to haue bene
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
suê‘stitious superfluous tri feling vayne traditioÌ„s which shulde be more estemed theÌ„ gods coÌ„mauÌ„demeÌ„tes kepte also before them yea gods coÌ„maundemeÌ„tes broken for the kepinge of them such as was the iewes ordinauÌ„ce to wasshe their handes before meate lest by the fylth of the haÌ„des the meat myght be defyled it so defyled myghte defyle the eaters soule and of offeryng also the chyldrens goodes in the temple before the helping of theyr poore fathers and mothers All such plantynges shal be plucke cleane vp by the rotes sayeth chryste but what is thys agaynst the godly holsome and necessarye traditions of christes churche of the which I haue recyted in thys booke the greater part Moreouer they allege S. paule sayeng to the Galathians Cap. 1. But though we or an angel froÌ„ heauen preach saue it that we haue preached that same be cursed or diseuered froÌ„ your coÌ„pany As we haue saied before so say I again If any maÌ„ preache beside it that ye haue receiued let him be cursed or seperate froÌ„ you If he ought to be cursed or put froÌ„ christeÌ„ peoples coÌ„pany that preach ought beside that wich paule preached the people receiued why shulde we beleue or kepe mens traditions which paule preached not nor the people then had receyued them This reason dependeth vpoÌ„ the wronge takyng of saynt paules The aunsweare wordes For he ment not that euery preacher of any thing whiche he had not preached and the galathyans receyued shulde be acursed or seperate froÌ„ theyr coÌ„pany for theÌ„ he had bene cursed hym selfe which preached many thynges that he taught not the galathians Therfore Paule is to be vnderstande of theym that preache any thynge agaynst the gospell which he hadde taught the galathyans and they receyued it but afterward forsoke it receyuyng the olde lawe of Moses and ioynyng it with the gospel of chryst as though they could not be saued by fayth in chryste without the kepyng of those ceremonies then prohibite vtterly This is the true meaning of saynt Paule saynt Austen expo wneth it generally of all doctryne that Lib. 17 cap. 3. contra faustuÌ„ is agaynste the apostles and the gospell established by theyr prechyng And so the greake Para o muste be translated contraquaÌ„ or coÌ„tra quod that is otherwyse theÌ„ or coÌ„trary to that paules purpose declareth none other thynge to be mente of hym whiche was to perswade the galathians to retourne agayne from the keping of the ceremonies of Moyses law and to beleue no false teacher la bourynge to make them thynke that Chrystes gospell were not sufficient for theyr saluatyon with oute those ceremonies Sayeth not saynt Paule that he meruey led that they were so sone turned from the gospell and from hym which called theym to the grace of chryste in to another gospell whiche is not another sauynge that there besome which do trouble you and wolde tourne vp so downe chrystes gospel What nede we anye further declaratyon yet lest some maÌ„ wyl suppose that this is myne owne phansye or dreame let men marke these s Chrysostoms wordes vpon the same letter of paule If any angel come froÌ„ heueÌ„ corruptyng the preachynge of the gospel let hym be coursed Againe Etiam si quid vis labefactarint a nathema siÌ„t yea yf they do corrupte or subuert a litle or what thou wilt / let them be cursed Nec mihi ipsi parco si diuersa predicem Nother I spare my selfe yf I preach or publishe thynges contrary to the gospel This is sufficyente for the full confutacion of that argumente / especially seyng that I haue declared by paules owne wordê dyuers doctours expositions sette forth vpoÌ„ theÌ„ that he taught many thynges whiche he wrote not at al and sainte Paule sayeth not If any man do preach ought be syde that whiche I haue wrytteÌ„ to you or you receyued of me by my wrytyng but besyde that which I haue preached to you whiche maketh nothynge agaynste tradicions or verities vnwrytten which Paule preached more theÌ„ ageÌ„st that which he wrote Marke also reader that Paule spake there to the Galathiâ—s of the gospel that he had preached which in dede ê“perly is the good mery and ioyful tydynges of our saluation by chryste oure sauioure vnto the which mans tradicioÌ„s do not ê‘teyne nor to anye parte therof but as thynges helpinge to the easyer vnderstandynge better fulfyllyng of it and therfore these Paules wordes speakynge of settynge forth another gospel do nothynge at all make agaynste the churches tradicyons They yet procede on reasonynge The .iiii. reason thus vpon saynte paules wordes Videte nequis vos decipiat per philosophiam et inaneÌ„ fallaciam secunduÌ„ traditioneÌ„ hominuÌ„ that is Take ye hede or beware lest any man deceyue you by philosophy and vaine deceite after the tradicion of men Here saynt Paule byddethe men to be ware lest they be deceyued by mennes traditions therfore they are not to be kepte This reason is so weake yea so fonde folysshe yâ— it is not worth rehearsing moch lesse any coÌ„futacion For Paule warnethe men to be wyse leste some man deceyue them by philosophye and voyde crafty haÌ„dlynge theÌ„ after mennes teachiÌ„g and not to be ware absolutely generallye of all traditions for theÌ„ he hadde sayed agaynste his owne instructions gyuen to the corinthians in the .xi. chaptre of the fyrste epystle when he spake of his tradicions as I haue alreadye declared and also when afterwarde he badde the thessalomans stande faste kepe hys tradicions .ii. Thess .ii. Agayne he expowneth his mynde by the wordes nexte folowynge which be parte of the same seÌ„tence and are lefte out of these meÌ„ because they dyd make agaynste theyr purpose after whiche fasshyon the deuyl alledged the scripture as all his knyghtes the heretikê doo It foloweth Secundum elementa mundi et non secunduÌ„ christum That is After the elementes of the worlde and not after chryste which is as moche as yf he sayde Be ware and circumspecte lest any man deceyue you by philosophye vaine deceyte after the tradicyon of meÌ„ in worshyppynge and obseruynge the planettes to whose influences coniunctions the lyenge apostles and false prophettes did referre ascrybe al thynges / as the phylosophers astronomers dyd / not to god as the autour of theÌ„ This kynde of doctryne as it is not after Chrystes teachynge and religyon / so no good chrysteÌ„ man hath or dothe defende it / or maynteneth anye suche tradicyons whiche are properly called mens tradicions for as moche as they be inuented by man onlye without the steringe and inspyration of the holy goost and so are not the apostles and the churches tradytyons but they come chyefely of the holy goost as wytnesseth the blessed martyr Fabian which was aboue M. In epistola ad episcopoâ— orientales ccc yeres past sayenge Cura vestrae solicitudinis est adhibenda vt ea quae sunt ab apostolis eoruÌ„que successoribus ordinata
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
that zachary whom chryst sayed that Mat. 23. the iewes murdered betwene the temple and the aultare was S. Iohan baptistes father prouiÌ„g by certen bokes dreames which were apocriphi because theyr makers were hyd and not knowen that he was therfore sleane because he publy sshed our sauyours coÌ„mynge Hoc quia de scripturis inquit hieronimus non habet autoritateÌ„ eadem facilitate coÌ„temnitur qua probatur That for as moche as it hath not auctoritie of the scryptures is with the same easynes despysed by which it is praysed or aproued Loo we se that the holy father saynt hiecome mente of that one thynge which was proued onely by bokes of none auctorytie what is this agaynste the apostles tradicions or to proue that we are bouÌ„d to beleue and kepe nothyng but onely that whiche is expresselye written in the scrypture Do the churches traditions hange and depende of bookes the autours wherof be vnknowen Haue not I declared that scrypture approueth the apostles vnwrytten traditions and that they taught or ordeyned diuers thinges by the motion and inspiratioÌ„ of the holy goost which they lefte to the churche vnwrytten and so they remayne hytherto and shal styll whyles the world dureth Now to make an ende of this boke I exhorte euery man and woman to be ware of erroneê° doctours and yll bookes which do teache and auauÌ„ce any learnynge contrary to the fayth of the churche of chryste / that is yâ— deare spouse of our sauyour bought with the shedynge of his moost precious bloude and therfore hath euer bene so tenderly beloued of hym that he hath not suffred hyr wholly to erre in any weightye point of our religion nor hereafter wyll permit to erre accordyng to his ê“mes sayeng hel gates yâ— is syn and heresye shal not preuayle agaynste hyr Who that leaneth to this sure pyller the church shall be euer in the ryght waye ouercome all heresye to the great coÌ„forte of his soule / at the length throughe the helpe of god lyuiÌ„g deuoutly he shal come to endles Ioyes of heauen which our saniour Iesu Chryste purchased for all his seruauntes to whom with the father the holy goost be honoure glorye for euer AmeÌ„ ☞ Another tradition of the apostles ⧠The catholyke and vniuersall churche of chryste our sauyoure hathe beleued almoste this xv huÌ„dred yeres euen sence our ladyes deceace that her body is in heauen and yet there is no scrypture to proue that poynte wherupoÌ„ it must neades folowe that this beleefe came vp fryste by the holye apostles tradition especially sence no man can tell whaÌ„ by whoÌ„ it was fryste of al begone brought iÌ„ to the church ¶ Saynt Hierome sayeth vnto Theophilus Scito nobis nihil esse antiquiê° quaÌ„ nec christi iura nec patrum transire terminos That is in englyssh Knowe thou that we do set by nothynge more then nother to passe ouer Chrystes lawes nor the fathers lymytes or determinations †Hieronimê° vigilaÌ„tio OiÌ„a coÌ„tra ecclesiaÌ„ dogmata reprehendo et publica voce damno I do reproue al doctrine that is agaynste the churche and condempne it with an open voyce Theophilê° hieronimo Optamus sifieri potest in diebus nostris catholicam fideÌ„ et ecclesiae regulas cum subiect is nobis populis custodire et omnes nouas sopire doctrinas We wysshe or desyre yf it maye be to kepe with the people vnder vs the catholyke fayth and the churches rules and to brige a sleape al newe doctrine ☞ Imprinted at LoÌ„don in paules churche yearde at the sygne of the maydeÌ„s hed by Thomas petit M. D. XL vii