of our argument the which is the definition of the Scripture as is before said wherfore this our demonstration and argument is most manifest and hath brought the truth of our opinion out of all question or doubt to wit that the holy scriptures containe all those principles necessarie to Christian faith the which was our purpose to proue The third Chapter NOW after that the truth of our opinion is made manifest by the former demonstrations affirmatiue disputation as at the first we did determine so will we now come vnto the negatiue disputation which is to refell and refute the opinion of our aduersaries For although y e truth béeing made manifest y e falsehoode must néeds bée confuted ouerthrowen by this our affirmatiue disputation wée haue manifestly proued y t the scriptures do containe all those things the knowledge faith whereof is necessarye to saluation yet notwithstaÌ„ding this ouâ—â—egatiue disputation procéedeth as rising of necessarie consequence which is this That ther is nothing to be sought for out of the holie scriptures the knowledge and faith whereof is necessarie to saluation And by force of the consequence traditions not written by the Apostles are not to be receiued in anie Article and principle of faith yet notwithstanding it commeth to passe I know not by what meanes that we are more delighted in the confuting of errour and falsehoode then in confirming the truth Wherfore I could not let slip this kind of disputation wherby the reader may be throughly confirmed in the knowledge of y e truth This therefore is the opinion of our aduersaries which repugneth w t ours euen as it were Ex Diametro to wit That the holy scriptures do not coÌ„tain al things the knowledge faith whereof is necessarie to saluation The which error we thus confute If Moses the Prophets Christ the Apostles did alwaies confirme the principles of faith by the Scriptures and not by vnwritten traditions our aduersaries on the contrarie part will confirme the principles of faith verie seldome by the Scripture but most vsualliâ—aâ—y vnwritten traditions then truelie our aâ—â—ersaries doo otherwise teach the Church then either did Moses the Prophets Christ or the Apostles The Antecedent is true And so is the consequent And by force of the consequent our aduersaries are not to be allowed in y e manner of instructing y e church The antecedent is true the coÌ„sequeÌ„t is proued by this inductioÌ„ collected froÌ„ places of holy scripture Moses doth call them backe to the lawe written as S. Paule doth interprete it The same Moses coÌ„mandeth the law writen to be published before all the people Iosua exhorteth the Israelits that they do those things which are written in the booke of the lawe In the time of Iosia king of Israel the people sware to obserue those things which were written in the lawe The Prophets each where call the Israelites to the writings of Moses After the people returned from the captiuitie the lawe of Moses was recited the worshipping of God was taken from that lawe written Christ biddeth theÌ„ search the Scriptures Christ speaking to the 〈◊〉 saith yee erre because ye know not the Scriptures They haue Moses and the Prophets let them heare them And Christ opened the vnderstanding of the Apostles that they might vnderstand the Scriptures Paule preached Christ alleadging the law and the Prophets Appollos reproueth the Iewes proueth that Iesus is Christ by the Scriptures The Thessalonians or chiefe of Beraea are praised because they searched the Scriptures whether it were so yea or no as Paule had preached And thus I conclude that I may not bring in all those places of Scripture which Christ and the Apostles most often times alledged This kind of induction is most firme and cannot be refelled by any argument And y e force of y e consequeÌ„t to what end it is directed doth manifestly appeare for y e prophets apostles are ordeined of god to be instructers of y e church were inspired by the holy Ghost And Christ himselfe is the most perfect doctor of the Church wherby we sée y t they which teach y e church of Christ other wise then Christ himself his Apostles and Prophets haue taught that is not laieng those foundations which they layde but other that they instruct the Church of Christ amisse But our aduersaries teach otherwise inasmuch as they call y e church not to the Scriptures alone as is before said but to traditions not written And out of the former argument there ariseth this conclusion If the Apostles who although they wer indued with the spirit of God and taught by mouth yet notwithstanding did referre themselues vnto the Prophetical scriptures then a great deale more ought our aduersaries to referre their principles of doctrine vnto the holye Scriptures And sith they doo not so they are not to be heard The antecedent is true And therefore the consequent must be true The antecedent is manifest by comparison And the truth of the consequent is confirmed in the former argument If all things be not contained in the scriptures the knowledge and faith whereof is necessarie to saluation then it followeth that the spirit of God did not accomplish his effect when he gaue the scriptures vnto the Church But the consequent is most false blasphemous So likewise is the antecedent The consequent of the former proposâ—tion was prooued when we went to search out the causes of the scriptures in y e second chapter of this our disputation where wée affirmed y t the word of God was to this end purpose committed to writing that it might be freed and deliuered from the corruption of man and that it might help the memorie of the godly and finally that the Church might more and more bée instructed and confirmed in those things the knowledg faith whereof is necessarie to saluation Now if all those things be not contained in the scriptures then truly it followeth y â— the spirit of God did not perfectly but in part accomplish his effect the which God forbid And certainly if you graunt this which cannot be denied that the scriptures were giuen vnto the church not rashly nor in vaine but by the great prouidence and wisedome of God then I vrge this and say If the scriptures were giuen by God that the word of god shuld be set frée and deliuered from the corruption of men I pray you would the spirite of God then haue some certaine things necessarie to saluation to be set frée from the corruption of men and some things not If the Scriptures were giuen to helpe the memorie of the godly was it then giuen in part onely or shall we say that of those things which were necessarie to saluation that some things are to be committed to memorie and some things not or if the memorie of those things
of this law which is writen in this booke And Paule in the Act. 24. I beleeue saith he all those things which are written in the Lawe in the Prophets And that which Moses saith Deut. 27. Let each one be accursed which abideth not in all the words of this lawe Paule thus expoundeth Gal. 3. saieng In all things which are written in the booke of the lawe By which places we may easily perceiue that the word of God touching the which Moses speaketh is not to be interpreted the writings of Moses alone neither to be applied vnto certaine vnwritten verities deliuered onely by the mouth of Moses as the Iewes doctors doo falsly surmise whose errors haue long time since bene euen hissed out of the Church of Christ The 4. place Get thee to the lawe and testimonie If they say not after this worde there is no light in them Héereof we frame this argument If the people vnder the lawe ought to repaire to the Scriptures and nothing was to be receiued in matters of faith the which was not contained in the holy Scriptures then truly by greater reason afterward that the doctrine of the Gospell written of the Apostles was ioyned to the writings of the olde Testament the which Apostles did explicate and teach the true meaning of the law those things alone must be receiued in matters of faith which are contained in the writings of the olde and new testaments The antecedent is true Wherefore also the consequent must be true The first part of our argument is manifest of it selfe through the force of comparison Although if we haue respect to the ground and substaunce thereof the Apostles spake no other thing then y â— which was before spokeÌ„ by Moses the prophets as Paul affirmeth Act. 26. Yet no christian hath at anie time doubted but y â— the publishing of the word of God was far more excellent and plentifull after the Incarâ—ation of Christ then it was before lyke as y e apostles in diuers places haue taught Wherefore if before his incarnation they ought to be ruled by the word of god writen how much more then ought we now The minor is manifest by the recited places And hâ—re I am not ignorant that this afore recited place of the prophet is diuersly expounded of the learned but howsoeuer they expound these words it coÌ„meth to this effect that they liue in most horrible darknesse which despising the worde of God take vnto themselues the errors of inchanters witches and mans dreames The fift place Thou hast knowne the holie Scriptures of a childe which are able to make thee wise vnto saluation through the faith which is in Christ Iesus for the whole Scripture is giuen by inspiration of God and is profitable to teach to reproue to correct to instruct in righteousnesse that the man of God may be absolute beeing made perfect to euerie good worke If such be the force of the holie Scriptures that it maketh a man wise perfectlie instructed vnto saluation then ought we to be content with the holie Scriptures in causes and matters of faith The Antecedent is true And therefore the consequent must be the like The first part of our argument is manifest through the nature of perfection for if y e scriptures make vs perfect to what ende then serue traditions not written And vnto this ende serueth the saying of Paule before alleadged The minor is manifest and prooued by the place recited of Paule But peraduenture our aduersaries will héere obiect and saye that Paule spake héere onely of the scriptures of the olde Testament because Timothie was instructed from his youth But sith Paule héere addeth and saith Through the faith that is in Christ Iesus he doeth manifestly declare that the doctrine of the Gospell was ioyned with the knowledge of the old Testament But they may saye that the Gospell was not then published in writing but onely deliuered and taught by mouth First let them tell me whereby they gather this for it is manifest by the fourth Chapter of that his Epistle that Paule wrote this same Epistle verie néere about the time of his death And héere if you will make a good account of the times you shall easilye perceiue that then when this Epistle was sent vnto Timothie all the Epistles of the Apostles or well néere all were put in writing And furthermore what matter were it if then the doctrine of the Gospell had not bene published in writing inasmuch as it was afterward done Finally if ye would that Paule should héere speak touching the writing of the olde Testament onely then woulde I make mine argument of more force and reason thus If the writings of the olde Testament were of such force that they were able to make men wise vnto saluation how much more shall the whole Scripture of the olde and new Testament be able to perform the same But he which shall denie y â— this same excellent sentence of Paule touching the whole Scriptures to wit that it was giuen by inspiration of God and is profitable to teach doth appertaine vnto the writings of the new testament he is not onely to be thrust out of the number of diuines but is also to be banished out of the societie of Christians Neither yet let them goe about to cauill with vs for that the olde translation hath this word Prepared and not absolute Perfect to all good workes For truly that I maye not omit anie thing and so swarue from our argument the Gréeke word signifieth Perfection as in the Actes 21. ver 5. But when the daies were full perfected and ended we went on our iournie c. Where and in which place Luke vseth the same Gréeke word which Paule doth vse in the Texte to Timothie signifieng as you sée Absolute and Perfect Also the compounde of the same verbe in Gréeke hath the lyke signification As Mathew 21. ver 26. By the mouthes of babes and sucklings thou hast made perfect thy praise Againe 1. Thessa 3. ver 10. Night day praieng exceedingly that we might see your face and might accomplish or make perfect that which is wanting in your faith And again Heb. 13. ver 22. The 6. place Search the Scriptures for in them you thinke to haue eternall life If the people in times past vnder the lawe doo thinke and that not without good cause to haue eternall life in the Scriptures that is that all those things were contained in the Scriptures the knowledge and faith wherof attained euerlasting life then trulie by greater reason we ought to beleeue the selfe same being now vnder the Gospell after that to the scriptures of the old testament the writings of the Apostles was also ioyned which interprete and teach the veritie and truth of the olde testament The antecedent is true And therefore there is no doubt of the consequent The force of
could haue bene kept and preserued without the scriptures to what ende were the Scriptures for the spirite of God doth nothing in vaine If the Scriptures were written to the ende our memorie might be holpen who then can denie that our memorie must bée holpen by the Scriptures in all things necessarie to saluation Finally and to conclude If the Scripture were giuen by the spirite of God that thereby the Church might be the better instructed why then should not the Scriptures haue in them al those things which are necessarie to saluation Wherefore what starting holes so euer our aduersaries séeke yet the truth of our former proposition remaineth to wit that they goe about to frustrate the spirit of God of his effect in giuing the Scriptures except in them be contained whatsoeuer is necessarie to our saluation The consequent no Christian can deny If the Apostles were led into all truth by the spirit of God as it appeareth Ioh. 16 and wrote not all things that were necessarie to saluation that came to passe either because they ought not to write them or because they would not write or because they could not But to affirme that they ought not is false that they would not is absurd and that they could not is the part of one that disputeth like an Atheist Wherefore the antecedent is false absurd and altogether from Diuinitie The consequence of the former proposition is manisest except our aduersaries can bring any thing to the contrary For we dispute not héere of euerye man but only of y e Apostles whom y e spirit of God gouerned and directed in the writing of the Gospell The minor is manifest except our aduersaries can proue what reason there is of dissimilitude or vnlikenesse in things not onely like but also euen béeing the selfe same And this truly is most certaine and most vndoubted amongst all Christians that if the Apostles wrote not all things which are necessary to saluation that it was because they ought not so to doo Qur aduersaries of necessitie must proue some one of these causes or els them what was the cause that y e Apostles ought to write some things which were necessaâ—ie to saluation and to omit other some or else truly y t the Apostles themselues haue by manifest plaine words testified that they haue not written all things which appertaine vnto Christian faith and Religion for good and necessarye causes which God himselfe would not that men should know But vndoubtedly our aduersaryes can prooue neither of these and therefore the conclusion of this argument resteth most firme and vnuiolable If the Canonicall bookes of the old Testament doo containe all things which appertained vnto the olde testament And the Canonicall bookes of the new Testament doo not containe all such things as doo appertaine vnto the new testament then doeth it follow that the old testament is more perfect then the new The consequence is false And therefore the antecedent is false The consequent of the maior is thus prooued The bookes of the old testament are called the olde testament of Paule where as hée dooth intreate of the reading of the old testament To this maye be added that which Moses saith The couenant saith he which is written in the booke of the lawe and in the diuine and holy historie there is mention made of the booke of the couenaunt Wherefore there is no doubt but that the olde Testament that is the writings of the olde testament is agréeable to his title For nothing can be alleaâ—ged besides y t scripture which may rightly be said to appertaine to the old testament to wit the knowledge whereof were necessarie to the saluation of those godly fathers that liued vnder the olde testament Now if you say not the like of the newe testament who dooth not sée that the newe testament is more weake unperfect then the olde For it is as much as if you wold thus expound the title The newe testament that is to saie Some certain things appeâ—taining to the new testament The which how absurd it is I suppose I shall not néede with 〈◊〉 more arguments to prooud for no 〈◊〉 hath at anie time héeretofore affirmed that the Scriptures and writings of thâ—â— we 〈…〉 not so perfect as the writings at the old Wherefore we wil 〈…〉 more to the prâ—uing of our 〈◊〉 If the Scripture of the new testament be a couenaunt will or testament nothing must be added vnto a will or Testament then trulye it is not lawfull to aâ—de anye thing to the writinges of the newe Testament The Antecedent is true And the consequent is the like And by the force of the same consequent the traditions not wâ—tten of the Apostles are not to be receiued The antecedent is manifest The minor doth containe two parts the 〈◊〉 part is mainfest and prooued by the verie title to wit y â— it is a will or a testament neither néedeth theâ—e any other probation The latter part is prooued by Paule when hée sayeth That it is not lawfull to adde vnto a mannes Testament and from thence hée gathereth that we ought not to adde vnto the diuine Testament of God But if yée interpret it to bée a testament and not a rouenant then our conclusion remaineth of more sorce for dareth anie man adde vnto the Will and Testament of a man The which if it be not lawofull to doe in the Wil and Testament of a man how much lesse then is it lawfull so to doe in the Testament of God If till the later end and consumation of the world we ought not to looke for anie other bookes canonicalt besides these which we haue alreadie in the writings of the old new Testament Then it followeth that the Scripture is absolute and pefect in euerie part The antecedent is true And therfore so is the consequent by force of the saide consequent the Scripture hath no need of anie traditions not writteÌ„ The Maior is euident inough especially sith God is the author of the said scripture which would not suffer the same during the world to remaine vnperfect because he being the author is most perfect The Minor our aduersaries themselues cannot denie for they are not ignoraÌ„t that the time now after Christ is exhibited giuen to the world is called the fulnesse of time as the Apostle saith If traditions not written are as wel to be receiued as the Scriptures as our aduersaries would haue it then must wee beleeue the writings of the Doctors with the like perswasion of faith as we beleeue the writings of the Prophets and Apostles But the consequent is false And therefore the Antecedent cannot be true and by force of the consequent traditions not written are not to bee receiued in matters of faith The consequent of the maior proposition is thus proued For so often as our aduersaries propoue vnto the traditions of men
truth requireth And againe wee must not agree to the Catholyke Bishoppes if at anie time they are deceiued taking opinion contrarie to the canonical scriptures And againe I haue learned to giue this honour and reuerence onely to those writinges which are called Canonicall that I faithfully beleeue the authours of them haue not in anie point at anie time erred in their writings but other mens writings I doo so reade that though they excell in sanctimonie or holynesse yet I doo not therefore thinke it true because they so affirme but because they are able to perswade mee either by Canonicall Scripture or by probable reason those thinges which dissent not from the truth Thus farre he These things haue our aduersaries themselues recorded amongest their Decretalls insomuch that they maie not denie this first rule least they seeme to denie their owne Decretalls The second Rule THE auncient Doctours doo oftentimes by the name of Traditious vnderstand the same doctrine that is cōtained in the Apostolical writing That this rule is true it shall appeare by that which followeth Irenaeus as it is reported by Eusebius doth saie That Policarpus taught these things which he had learned of the Apostles which things both the Church deliuered and are onely to bee accounted true thus much he He saith Tradit the Church doth deliuer that is doeth teach namely out of the writings of the Apostles If hée were not thus to be vnderstood how could that stand which he hath sayde And those things are onely true which thing is verie easie to be gathered of the forenamed Irenaeus whose wordes are by Eusebius reported Policarpus saith he did report those things which he had heard of the Apostles altogether agreeable to the holy Scriptures And the said Irenaeus saith in another place The Church of Rome wrote to the Church of Corinth shewing them the same tradition which they had receiued of the apostles to wit that there was one God almightie so consequently the doctrine contained in the bookes of Moses And a little after he saith Manie of the vnlearned and barbarous people beeing ignoraunt of the Scriptures doo diligently keepe the olde auncient traditions beleeuing in one God in Iesus Christ born of the virgin Marie Tertulian The Apostolicall doctrine doth allow nothing contrarie to the rule of Gods word namely those things which the Apostles haue taught and committed to writings The third Rule THE auncient Doctors do name that vnwritten traditions which in expresse words are not found in the holy Scriptures but notwithstanding if you diligently mark the effect thereof is contained in the Scriptures So Basil confesseth that he vsed certaine tearmes against heretikes which are not written but yet notwithstāding faith he are not contrarie to the true sence of the Scriptures And Nazianzenus refuteth the Macidonians which did denie the deitie of the holy Ghost because he is not tearmed with plaine words in the holy Scriptures to be the third person in the deitie saying y ◠ther are diuers things in the Scriptures which are not plainly expressed As for example If y ◠say twise two I will say saith he y ◠thou saist foure In like manner Augustine doth proue that the baptisme of infants is contained in holy Scriptures and that they shoulde not be rebaptised The like is to be sayde of the word or tearme Omoousion the trinitie such like concerning the which we haue spoken in the former chapter The 4. Rule THE auncient Doctors vnder the name of traditions do not meane anie certaine grounded opinion touching religion but ecclesiasticall ceremonies and to the end they may the more beautifie and set foorth the order of the Church they commonly ascribe the sayde ceremonies to the Apostles as if they were the principall authours of the same Now many and diuers y e rites and ceremonies of the Church haue béene with what studie and diligence the auncient fathers haue set foorth the same that by all meanes possible they might stoppe Schismes and diuisions in the Church It néedeth not héere perticularlye to declare sith the volumes of the Fathers doo euerie where abound with those things wherfore let the readers consider what Augustine hath written in two Epistles to Ianuarius Hierome hath thus set forth the order and ceremonies of the Church Let each Prouince sayeth he haue authōtrie to determine touching the Institutions of the elders and traditions of the Apostles which words of Hierome are diuersly to be considered And that manye and sundrie orders and institutions of the ancient Fathers are to bée altered and chaunged by reason of many circumstaunces euen our aduersaries themselues haue not denyed neither were it méete in this behalfe that the Ecclesiasticall ceremonies shoulde be made equall to the grounded doctrine of Religion And therefore hath Tertulian said That the onely lawe of sayth doth remaine immutable And Hierome himselfe doeth giue counsell that such orders and customes of the church are to be kept which saith he doo not hinder or hurt our faith The 5. Rule SOme of the olde Fathers hauing theyr faultes did ouermuch fauour these vnwritten traditions and therfore did sometime true consent to heretikes We haue heard afore out of Irenaeus that the auncient heretiks did defend their heresies by vnwritten traditions And Eusebius maketh mention of one Papias which brought in certaine straunge doctrine into the Church affirming the same to be deliuered as comming from the Apostles by tradition The like errour there was of the Chiliastians into y ◠which error Tertulian Iustinus Martire others haue fallen And therfore the works of the auncient Fathers are not to be read without great iudgement The 6. Rule MAnie and diuerse bookes haue beene put forth vnder the name and title of the ancient Fathers which notwithstanding are counterfait It hath come to passe through the fault of those who haue ben the writers printers of bookes y e diuerse bookes haue falsely borne the name of those auncient Doctors which antiquitie hath commended As for erāple the bookes intituled Rapsodiae were attributed to Clement S. Paules Disciple and also the booke of the Reuelation of S. Iohn Baptist his head is authorised vnder the name of Ciprian when notwithstanding there is mention made of Pipin king of Fraunce and to conclude there are diuerse volumes vnder the title and name of Augustine in the which the opinion of Augustine is refuted I néed not to make mētion of an infinit number like vnto these Wherefore that which Hierome did somtune speake of the bookes Apocripha may verie fitly bée spoken of the writinges of the olde Fathers Let a man take heede sayth hée of the bookes Apocripha and if at anie time he bee disposed to read them not for triall of truth but for examples sake of good manners let him knowe they are not bookes of them whose titles and
deliuered For otherwise who séeth not y ◠the apostles comparison in the recited text were of no force For if y e Apostle had saide thus then were our aduersaries opinion true to wit Like as in times past vnder y e old testamēt God spake at sundry times in diuers manners so now likewise hath he also spoken to vs in y e time of the new testamēt at sundry times in diuers manners that is by y e writings of the apostles by apostolicall traditiōs not writen also now speaketh by the traditions of y e church y e which how it repugneth is contrarie to y e mind of y e apostle euen our aduersaries thēselues cānot denie y e same thus much touching y e first part of our argument The minor which is y e secōd part of our argumēt containeth in it selfe thrée mēbers First y ◠the word of god necessary to y e saluation of y e Church was deliuered vnto vs first by y e prophets then after by Christ and his Apostles and this is manifest by this place of the Apostle in that he sayth In times past he spake by his Prophets but in these last dayes by his sonne And that this last speaking apperteineth also to the Apostles it is manifest by the words of the Apostle in his second chapter of this Epistle where he sayth y ◠the gospel was first preached vnto vs by Christ and then confirmed by those which heard him And againe Iohn the 20. and 17. Christ saieth As my Father sent me euen so send I you And it cannot be denied but that the Apostles published the Gospel in writing The second part of the minor is that the word of God deliuered by the Prophets is now only to be sought for in the writings of the Prophets And this is proued by the vsuall phrases of the Scriptures which by the Prophets meane the writings of the Prophets as Romanes the first where hée saith Put a part for the Gospell which he had promised before by his Prophets in the holy Scriptures And againe Luk. 16. They haue Moses and the Prophets Iohn 6. It is written in y e Prophets Acts. 26. Paule saith O king Agrippa beléeuest thou y e Prophets I know thou beléeuest Luke 24. And he began at Moses at all the Prophets and interpreted vnto them in all the Scriptures y e things which were written of him To conclude because I will not recite many places finally Peter by the wordes of the Prophets meaneth the writings of the Prophets 2. Epistle chapter 1. And in the last ende of the same chapter he saith thus For y e prophesie came not in olde time by y e wil of man but holie men of God spake as they were moued by y e holy Ghost Now if our aduersaries will not yéeld vnto vs let thē bring good proofe vnto vs to the contrarie but y ◠as I haue alreadie said they cannot doo Now the third and last member is that they of the contrarie part can bring forth no proofe to the contrarie but that we may conclude touching the word of God deliuered vnto vs by Christ and the Apostles y ◠it is wholy conteined in the writing of the Apostles as well as the word of God deliuered by the Prophets is contained in the writings of y e Prophets to wit so much as is necessarie for our faith saluation But if at any time our aduersaries affirme that they can bring some good reson to y e contrarie then they must bring such as must be both true and also agréeing to the Scripture And thus the parts of our argument béeing confirmed y e conclusion therof must néeds be true The second place It seemed good to me most noble Theophilus to write vnto thee thereof from point to point that thou mightest knowe the certaintie of those things whereof thou hast ben instructed To this purpose also these places maye serue I gaue my diligence saith he to write vnto you of the common saluation Philip chap. 3. It greeueth mee not to write the same things vnto you and it is profitable for you Iohn 1. Epistle chap. 1. We declare vnto you that which wee haue seene 2. Peter chap. 3. This second Epistle I now write vnto you beloued wherewith I sturre vp your pure mindes to call to your remēbrance the words which wer spoken before of the holie Prophets also the commandements of vs the Apostles of the Lorde and sauiour 2. Peter chap. 1. I will not cease to put you alwaies in remēbrance of these things although yee bee alreadie instructed therein From these and such other places we drawe this argument If the Apostles and Euangelists published in writing the Gospell to his end that the truth of those things which they taught by mouth might be the better knowne confirmed and that thereby also it should the better sinke into the mind and memorie of men then trulie the Apostles and Euangelists left all those things in writing which by mouth they had taught being necessarie to faith and saluation The Antecedent is true And therfore my conclusion is also true The ground of our argument which is y e first part cannot be denied for then y e middle would repugne with y e end the which far be it from vs y ◠we should once thinke especially in them which did both speake write y e gospel w t one the self same spirit As for y e secōd part of our argumēt it is cōfirmed by y e former places in plaine words The third place Thou shalt not adde to the word which I teach command thee And againe Thou maist not adde vnto his word least hee reproue thee and thou be found a liar Wherfore I saie if it be not lawful for mā to ad anie thing to the writings of Moses then truely after that the writings of the Apostles were ioyned to the writings of Moses and the Prophets we may plainly saie that the scriptures doo containe all those things the knowledge and faith whereof is necessarie and sufficient to saluation The antecedent is true Wherefore we ought not to doubt of the truth of the consequence The first part of our sylogisme is manifest not onely by the similitude but also by the often comparing of the worde of God deliuered by Moses as also by the Apostles as it is prooued in the first place Our Minor is prooued by the places before recited which prooueth that we may not adde vnto the word of God And least our aduersaries should say that that place of Moses is not tyed vnto the worde of God written by Moses we will recite certain places which shall cut off all shifts of our aduersaries Moses Exodus 24. Writ all these words of the Lord. Againe Deut. Moses wrote this law Again Deut. 28. All the words