¶ A brief treatyse settynge forth diuers truthes necessary both to be beleued of chrysten people kepte also whiche are not expressed in the scripture but left to the church by the apostles traditioÌ„ Made by Rychard Smyth doctour of diuinite reader of it iÌ„ Oxford I wyl kepâ—â—…aâ— fayth beyng an olde man in the whiche I was borne a chylde S. Hierome to PaÌ„machiê° and Oceanê° Entre ye in to couÌ„sayll and it shal be dasshed speake ye a worde and it shall not be done because god is with vs. Esaye .viii. M. D. xlvii CuÌ„ priuilegio ad imprimenduÌ„ soluÌ„ ⧠What is the argument or matter of thys booke IN thys booke good christen reader I do handle that matter which is now in this our tyme vndoutedly one of the most special poyntes that are in controuersye question and debate betwene vs the catholiques them that be our aduersaryes For vppon thys poynte hangeth nyghe all theyr whole holde to abolish extincte and take cleane awaye sundry dyuers godly necessary thynges whiche not onely nowe are / but haue bene also euen froÌ„ the apostles tyme beleued and kept in christes catholique churche For many men nowe commonly aske where we fynd in scripture that maÌ„ is bound to fast to kepe anye holye daye to honoure the mooste blessed sacramente of the aultare and so almoost of euery good thynge in lyke wyse Therfore when I sawe what howe great dycay of the fayth and of christen religion coÌ„meth of that vngodly opinion / whiche affirmeth that euery necessary truth is wrytten in the Bible or holye scripture I thoughte it good nedeful to confute and reproue that perillous belefe and to declare the cleane contrary which is that many thynges necessary both to be beleued and also obserued of vs christen people are not expressely wrytteÌ„ in the new and the olde testamente but are lefte to vs by the holy apostles and other the auncient fathers and godly mennes tradition Wherfore take wel in worth geÌ„tle reader thys myne indeuour and laboure whiche I haue taken to auaunce and set forth the truth of Christes religion that therby thou myghtest be confirmed in the truth / which hast not yet fallen from it and they that are gone from any one poynt of truth herein expressed maye see theyr errour retourne agayne vnto the truth through goddes styryng and grace / to whom be all honour glory worlde with out ende Amen Vnum est crimen quod nunc vehementer damnatur ac punitur diligens obseruatio traditionum patruÌ„ D. Basilius epistola .lxx. One offence or faulte there is whiche is now sharply coÌ„dempned punished the diligent obseruyng or kepyng of the fathers traditions Saynt Basyll ¶ The preface to the gentle reader OVr sauyoure Iesus Chryst good chrysteÌ„ reader came in to this wretched myserable worlde takynge our nature on hym in the wombe of the moost blessed and gloryous virgyn Mary his mother / to beare wytnesse vnto the truth as he affyrmed saynge to Pylate Ego in hoc natus suÌ„ et ad Iohan. 19. hoc veni in mundû vt testimoniuÌ„ perhibeâ— veritati That is to saye I am borne therfore I came therfore in to the worlde that I maye beare wytnesse vnto the truthe Seynge therfore that chryste the truth it selfe came to testyfye and defende the truthe suffering for it deth most sharpe shamefull to the ende that we myght knowe the truth and the truth at the length myght delyuer vs from all errour and miserye Iohan. 9. as he him self doth say Is it not mete that we folowe his example therin and defende the truth to the vttermost of our power not fearyng to dye therfore Yf nede shal require as our sauyoure hath already done For the dyscyple is not aboue his Mat. â—0 mayster nor the seruante greater then his lorde If we be the folowers of Chryst we shall be partakers of glorye and honor with hym whiche he obtayned Rom. 9. throughe death and passyon sufferynge as saynte Paule wytnesseth Heb. 2. and vpon the other syde yf we deny him beyng the truth whiche we shall do not defendynge the truth he wyll denyvs before his father As he seyth Mat. 10. hym selfe Lactancius a very olde wryter sayde to Tullye the great Oratour Quid profuit Lib. 2. de Orig. errotis ca. 3. vidisse te veritateÌ„ quâ nec defensurus esses nec secuturê° What hath it profyted the sayth heâ— to haue sene or perceyued the truth / whiche neyther thou shuldest defeÌ„de nother folowe Socratis carce teÌ„ times ideoque patrociniuÌ„ veritatis nô audes suscipere At morteÌ„ vt sapiens conteÌ„nere debuisti That is to say Thou doest feare Socra tes presoÌ„ and therfore thou darest not take on the the defence of the truth But thou oughtest to haue dispysed deth as a wyse man Are not good christen reader many men nowe among vs chrysten people in lyke dreade Do not we greatlye feare to defende the truth lest we shuld suffre for it ympresonynge yea yâ— lesse is lest we shulde eyther lose therby our goodê promotions or els not come vnto theym We do forgette the greate and dreadefull thretnynges of God set furth in scrypture agaynste them that wyl not teach preach maynteyne and defende the truth Sayed not the holye prophete Esaye Ve mihi quia taecui Woo Cap. 6. to me bycause I kept sylence dyd not boldly reproue the wicked kynge Ozias Howe manye men now feare this gods curse Wo to you that say yll is good and good is yll puttyng darkenesse Cap. 6. lyght and light darkenes puttynge bytter in to swete and swete in to bytter Do we not so I pray the good chrysten reader as ofte as we do hyde dyssemble the truthe for feare or any other carnal affeccyon / and set it not forth to the edifyenge of the people God also curseth theÌ„ Hiere 23. by the mouthe of his Prophete Hieremy sayenge Vae pastoribê° qui dispergunt et la cerant gregem pascuae meae That is to say Wo be to the shepeherdes which do scatter abrode rente the flocke of my pasture This curse toucheth not onely yll pÌ„achers whi do fede theyr flocke with erroneus doctrine but also al other that do suffre heresyes to be taughte the people do not agayne saye the teachers of theÌ„ neither defend the truth according to that grace whyche God hath gyuen them Whom the prophete Ezechiell in the personne of god thus curseth terribly sayng Ve pastoribê° Cap. 34. Israel qui pasâ—ebant semeâ—ipsos Wo be to the shepeherdes of Israel Beware yt that are â—â— sent from your â—ures or beyng ther preach not the worde of god to the flocke which did fede them selues It foloweth Dothe the shepe fede the shepeherdes Ye haue eaten the milke and are clothed wyth the wolle ye haue kylled that whyche was fatte but ye haue not fedde my
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
of gods aulter wyth most chast powrynges on it of moost holye oyle manye men can not abyde that hymnes and psalmes shuld be songe in the churche vnto the honour of god the styrryng of the herers vnto greater deuotion when at the begynnynge of christes churche in the apostles tymes christen people dyd vse to synge songes vnto the honoure of god to encorage theÌ„ selues to be the better disposed as we may reade in one Pliny whych Plenius secundus in epist ad traianum was not chrystened and yet he spake of that thyng saying Affirmabant autem hanc fuisse suÌ„maÌ„ vel culpae suae velerroris quod essent soliti stato die ante lucem conuenire carmenque christo quasi deo dicere secuÌ„ inuicem Thys in englysh But they affyrmed that thys was the chyef poynte eyther of theyr faut or of theyr erroure that they were wounte to assemble and come togyther before day vpoÌ„ a daye appoynted and saye with theym selues one to another a verse or a metre vn to chryste as to God And to coÌ„fyrme this matter more surelye I wyll brynge forth the wytnes of one Phylo which was a iewâ— borne and tourned to Chrystes fayth He beyng in chrystê tyme and his apostles thus testifyeth of chrysten mennes songes and hympnes sayde and songe vnto god as Eusebious hath wryten Euse 〈◊〉 secuÌ„do â—â— 17 Agathense consilium cap. 30. aboute twelfe huÌ„dred yeres passed Vnus ex iiÌ„bus in medio coÌ„surgens psalmum honestis modulis concinebat et praecineÌ„ti vnuÌ„ versicu luÌ„omnis multitudo respondebat That is One of them al rysing vp iÌ„ the middes dyd syng a psalme or a song with semely measures all the multitude dyd answere hym syngyng before or fyrst one verse as a chauÌ„â— doth in a qurie Hyther Philo settynge forth the begynnyng of chrysteÌ„dome / the ordynaunces of the church wheÌ„ it fyrst begon and dyscrybed the begynnynge of the apostles tra dicions and therfore the custom of syngyng verses psalmes hines and other songes is not to be set at naught hauynge theyr begynnynge of the apostles by tradicion Adde to these verytes vnwrytten this also yâ— the preest at masse vseth certayne prayers to coÌ„secrate the hoost to turne it through the almyghty power of god and the workynge of the holy goost in to Chrystes verye bodye which wordes are not in the scrypture but came vp by the apostles tradicion and teachynge De spi s cap. 27. by mouth onely They are thought of saynte Basyll to come as I sayde by tradicyon Lib. 2. ca. 19 whose wordes are these Inuocationis verba quuÌ„ ostenditur panis eucharistiae et poculum benedictio nis quis sanctoruÌ„ nobis in scripto reliquit Nec enim his contenti sumus quae coÌ„memorat apostolus aut euangelium verum alia quo or et ante et post dicimê° taÌ„quam multum habentia momeÌ„tiad mysterium quae ex traditione citra scriptum accipimus The wordes sayth Basyll of inuocation or callyng for helpe wheÌ„ the bread or fode of the sacramente of the aulter is shewed ouer yâ— preestes head to the people at masse and the cuppe or chalyce of blessyng who of the holye menne hathe lefte vs in wrytynge For we preestes be not contented with those wordes whiche the apostle saynte Paule dothe remeÌ„bre or the gospell but we do saye other also both before the coÌ„secratioÌ„ and after as hauynge moche pythe or bcynge of great effecte to the mysterye or sacramente which wordes we haue receyued of tradicyon without wrytyng Hytherunto S. Basyll playnly disprouyng theyr opinion whiche say that all thyng which we are bouÌ„d to beleue or do is coÌ„teined in the holy scrypture Of the wordes De ettle hierar ca. 7 patte 3. of consecracyoÌ„ the holy Dio nise saynt paules dyscyple thus wryteth At vero efficientes consecrationis preces fas non est scripto interpretari neq ipsaruÌ„ arcanum siue illas quae ex deo fuerint virtutes eÌ„secreto in publicum efferre Sedsicut nostra habet sacro sancta traditio vbi eas sacratioribus instructionibus hauseris at q ad sacra tioreÌ„ habitum capatioreÌ„ q intelligentiam diuino a more sacris q actionibus coÌ„summatus euaseris ad su premaÌ„ ipsarum sciam subueheris di uina lu ce radiatus That is this moch to saye in englysshe But it is not lefull before god to expowne or translate by wrytynge the prayers which made the con secratyon nother to publyshe or vtter openly the pryupte of theÌ„ either the vertues which ar done Eherfore the masie eughte not to be in the engiysshe tongae but lyke as oure holy tradicyon hath after that a man hath lerned them with very holy or halowed institutioÌ„s being made perfecte is comen vnto a holyer state and an vnderstaÌ„dige more apte to perceyue throughe or by the loue of god and holy dedes he shall be caryed vp or promoted to the hyghest knowledge of them when he hathe bene made bryght or shynyng lyke the sunne beames with Gods lyghte Doest not thou here se playnlye good reader that the prayers vsed of the preest whê he doth coÌ„secrate the host of breade at masse came of the holy tradicion of chrystes apostles that it standeth not with gods law to vtter abrode amoÌ„g the lay people the prpuyre of theÌ„ by expownynge or translatynge theym with wrytynge Saynte Dionise dyscyple testifyeth that the holy apostles vsed certayne sygnes and ceremones in the celebracyon of the blyssed sacrament of the which scrypture speaketh not these are his word traÌ„stated out of greke in to latine Ne in ipsa quideÌ„ sctiÌ„ssimoruÌ„ sacrameÌ„torum celebratione sancti illi nostrae ceu legalis traditio his magistri diumis at q honestissi mis abstinuere signis That is to say Chose mayiters of our tradiction belongynge to the lawe dyd absteyne frome godlye and moost honeste sygnes no not in celebratynge of the moost holye sacramentes Vpon the whiche texte of saynte Dionise Pachymeres whiche was aboue M. yeres sence thus hath Theologiam quae per figuras diuinis oracu lis ttadita est TelesticeÌ„ asserit di onisius vt quae per sacerdotum institutioneÌ„ ceremonias tradat sacramentoruÌ„ coÌ„prehensas signoruÌ„ involucris dionise He affirmeth that diuinite which is expressed by tokens or taught in the holy scrip ture by figures tobe figuratiue because it teacheth or deliuereth ceremonies of the sacramentes by the preestes institution whiche ceremonies are coÌ„preheÌ„ded or conteyned in couerynges of sygnes The heades of the aulters are set towarde the easte we do praye tournynge our faces towarde the easte the which thynge comethe by the apostles tradicyon as dyuers autours do wytnes of the whiche saynte Damascene is one sayenge We do praye towarde the easte not by chaunce but because god is lyght that may be vnderstande and the sunne of ryghteousnes christ is called in the scripture orieÌ„s the east the east
the place of the wounde anone it was ful of bloud water Ther vpoÌ„ they sayed that they wolde proue whether anye myracles shuld be wrought therby for as much as christes freÌ„des sayed yâ— manye myracles were done by him They broughte the water bloud to their synagoge caused sicke folke to be washed with it amonge the whyche there was a verye aged man whiche had the palsey or the losyng of his membres eueÌ„ froÌ„ the tyme of his birth He as sone as he was washed with yâ— water bloud was streight hole rose out of his bed weÌ„t home TheÌ„ yâ— people brought thither al diseased sicke persons the blind the halt the lame the deafe the dome the lepers with all other as sone as they were washed with the water bloud they were forth with deliuered froÌ„ their diseases The which wheÌ„ yâ— people sawe they beleued in our sauiour iesu and praysed him highly After this A thanasi which wrote aboue M. cc. yeres passed telleth yâ— a christeÌ„ maÌ„ had this ymage of christ leftit thorow negligeÌ„ce behind him in syria wheÌ„ he departed thence wheÌ„ he was examined of the of the Metropolitaine of yâ— citie he coÌ„fessed the Nicodemê° which came to iesu by night made it with his owne haÌ„des gaue it to gamaliel pauls schole scholemaister wheÌ„ he died gamaliel when he sawe yâ— his death approched drew nighe gaue it to Iames Iames to symeon symeon to zacheê° so froÌ„ tyme to time it continued in Hierusalem nigh vntil yâ— citie was destroied whyche was the .xliii. yere after christes asceÌ„sion in to heueÌ„ For about ii yeres before the destructioÌ„ came by Titê° Vaspasianus the faythful and disciples of christe were aduertised by yâ— holy gooste to depart froÌ„ HierusaleÌ„ in to the kyngdome of kynge Agrippa so they did carying with them al the thinges that did belong vnto christes religion amonge the whiche was that christes ymage which remayned in syria til this day when my father mother dyed I receyued it by the ryght of an heire and do now possessee the same Hytherto I haue recyted saynte Athanasius wordes entreatyng of thys marueylous storye whyche I haue rehearsed here the meÌ„ may se both that ymages haue bene longe in Christes churche the God hath wrought by them great and straunge myracles to the greate comforte of christen people and finally that men shulde be wyse that they do not mysuse the ymage of christe and hys sayntes leste they feele gods vengeaunce therby Now to go forwarde I wyl recyte yet a fewe thynges moo that are receyued and vsed by tradition in christes church without writing of the which thys is one that we The lentes fastynge do faste the lente For albeit it hath authoritie as saint Austen Aug. Ianu. epist 118 affirmeth of Moses and Helias fasting in the olde law also of christes in the new which fasted fortye dayes yet it cometh to the churche by the apostles tradition yâ— it is coÌ„maunded to be kept and obserued fastyng For saynt In epist ad Marcellam Hierom this wryteth Nos vnam quadragesimaÌ„ secuÌ„duÌ„ traditioneÌ„ apostoloruÌ„ toto aÌ„no teÌ„pore nobis coÌ„gruo ieiunamê° That is We do fast one leÌ„t accordiÌ„g to the apostlê tradition in a time mooste mete for vs of al the hole yere Lo hieroÌ„ saieth the the holy apostles dyd or dayne and institute the faste of the lent and we folowynge Luthers blyndnes saye that the apostles taught nothynge which they wrote not afterwarde and do dyspyse this faste vtterlye preferrynge herin our owne carnall iudgementes and flesshely yea bestly lustes before the auctoryte iudgemeÌ„t of s Hierom whiche as he sayde hym selfe fasted wonderfullye moch euen so he sayth the apostles taught the feaste of lent by tradicyon Of the which one theophilê° wrote thus before S. Hierome whose boke Lib. â— he translated out of greake in to latyn NequaquaÌ„ diebus quadrage simae sicut luxuriosi diuites solent vini poculuÌ„ suspiremus neque in procinctu et prelio vbi labor et sudor est necessarius carniuÌ„ edulio delectemur Qui auteÌ„ leguÌ„ precepta custodiunt vini vsum repudiant et esum carniuÌ„ That is in oure language Let vs not syght for or greatly desyre wyne in the lente dayes as ryot ous rych men are wont neyther let vs delyte iÌ„ eating of fleshe iÌ„ the state of an army when they be ready to gyue battayle and in battayle where laboure and sweate is necessarye They that do kepe the commauÌ„dementes of lawes do refuse or forsake the vse of wyne and the eatynge of flesshe This we se that lente was aboue twelfe huÌ„dred yeres synce fasted and that deuote meÌ„ dyd absteyne both froÌ„drynkyng of wyne also froÌ„ eatyng of flessh in it How wel this is nowe kept of chrysten people it neadeth not me to tell but rather to lamente and bewaile the greate and exceadyng ryote and gluttonye whiche is nowe vsed bothe in eatynge of flesshe and dryukynge of wyne of the whiche I haue spoken more largely in my boke of fastyng But that lente fastynge came from the holy apostles saynt Iohan the euaÌ„gelistes Epist 4. dyscyple Ignatiê° maye wytnesse sayenge QuadragesimaÌ„nolite pro nihilo habere imitationem eniÌ„ continet dei coÌ„uersationis That is to say Esteme not lente for naught for it conteyneth the folowyng of gods conuersatioÌ„ Where or of whom learned Ignatiê° saynte Iohans scoler this coÌ„maundement of the lentê fast yf he learned it not of his mayster saynt Iohan or of the other apostles This blyssed martyr saynt Iohans discyple byddeth or coÌ„mauÌ„deth vs to faste the lent Luther and his scholers lyke be lye gods or whose bely is theyr god and ryotous epycures do teache vs to breake it whether partye ought chrysten people to beleue and folowe Saynt Ignatiê° coÌ„mauÌ„deth vs also to tast the wensday and fryday sayng Quarta vero sexta feria ieiunate reliquias pauperibus porrigentes Faste ye the wensday the frydaye gyuyng the remenaunt or scrappes to the poore Seest thou not good chrysten reader that the frydaye oughte to be fasted and the wensdaye after the apostles doctryne which this saynt Iohans discyple wrote Why therfore sayest thou that the apostles taught nothynge but that only which they wrote afterwarde in the holy scrypture Ceasse for shame that foÌ„de babliÌ„g Leaue of that vngodly doctrine which poysoneth the soule bryngeth it to vtter confusyon yf it be not forsaken in tyme. Theophylê° sayeth Habemus quadragesimam ab apostolis institutam et ordinataÌ„ We haue the lent institute ordeyned of the apostles Wherfore oughtest not thou rather to beleue hym then lewde lyenge Luther was not he both godly and excellently learned as saint Hierome was whiche testifyeth the same that tyme when this matter was nothynge deubted of were not these doctours nerer the apostles tyme by more theÌ„ M. c.
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
ayde to arme and defende hys fayth Primo scilicet diuinae scripturae autoritate tuÌ„ deinde ecclesiae catholicae traditione That is to saye Fyrste or chyeslye with the auctoryte of the holy scrypture then further more with the tradicyon of the catholyke church Anone after he addeth these wordes But in the same catholyke church after whose rule yâ— scriptures muste be expownded we Here it appeareth what is called catho muste see that we kepe yâ— thyng the whiche hath bene beleued euery where of all nations and alway for that is verely catholyke as the streÌ„gth of the worde declareth But that at the leÌ„gth Ille est get manus christianus qui quicquid ecclesiam catholicaÌ„ vniuersaliter antiquitus tenuisse cognorit id solum sibi tenendum CredeÌ„duÌ„â— decernit VinceÌ„tins liâ—â—mensis gallus is done onely Si sequamur vniuersitatem antiquitatem et coÌ„sentionem that is If we folowe the generalitie all or the hole yâ— auÌ„cyentie or oldnes and the coÌ„sent or agreyng of the faithfull people The fyrste of these three shall be done yf we do confesse yâ— to be a true faith which the whole churche through the worlde coÌ„fesseth The seconde shall be yf we go not from the fathers sences vnderstaÌ„ders of the scrypture or iudgement The thyrde also then shal be done If in the auncyente we folowe al or nigh all the preestes and maisters or teachers determinations sentences this liryndsis Then anone afterwarde he rehersynge howe moch and howe great yll and myschyef came into the world by the arrians heresie the subuersyon ouerthrowyng and destruction of all good thynges godlymen thus he wryteth Atque haec oâ—a nuÌ„quid aliam ob causam nisi vtique dum procaele sti dogmate A notable sayenge of this olde wryter humanae superstitiones introducuntur duÌ„ bene fundata antiquitas scelesta nouitate subruitur dum superiorum instituta violantur duÌ„ rescinduÌ„tur scita patruÌ„ dum conuelluntur definita maioruÌ„ dum sese intrasacratae atque incorruptae vetustatis castissiÌ„os limitis profanae ac nouellae curiositatis libido noÌ„ coÌ„ tinet This is a very notable saynge of this auncyent doctour and the englysshe of it maye be this Do al these euyls chaunce for any other cause but truelye whyles that mans superstitioÌ„s Supstition is superfluous or vain religion are brought in for heuenly doctrine whyles the auncyent well grouÌ„ded or hauing a good fouÌ„dation is ouerthrowen or caste downe with an vngracious or myscheuous noueltye or newnes whyles the superyours ordinaunces are broken whyles the fathers decrees or statutes are takeÌ„ away or repelled whyles the determynatioÌ„s of the elders or auncetours are shaken out of theyr places whyles the luste or sensualytie of the prophane vngodly or vnlearned new curiosite holdeth not it selfe within the most pure or honeste bouÌ„des of the halowed and vncorrupted auncyentye or age These wordes of this olde wryter / and excellent clerke declare verye well that of heresye newe Newe doctrine is cause of al myschete doctryne contempte and breach of the elders tradicioÌ„s decres / and ordynauÌ„ces cometh al myschefe vngratiousnes whiche thing how true it is diuers couÌ„treys of chrystendome haue and yet do / and contynually shal vntyll ameÌ„dement be feale lameÌ„t and bewayle remedyles Oure lorde wyll remedy it wheÌ„ he shal se tyme whom we must instaÌ„tly deuoutly contynnallye desyre with oure prayers so to do euer remembrynge and cleauyng vnto chrystes churches determynation and fayth and then in and amonge al these sharpe rough stormes of blusterynge heresies we shall sauely sayle through the seas of this whretched worlde and ariue and come at the leÌ„gth vnto the hauen of quyetnesse full of all ioyfulnes in heauen God sayth saynte Austen hathe In psa 47 De symbolo ad cateche cap. 5. buylded this churche euer to endure why therfore doest yâ— feare lest the foundacyon of it shulde fall The catholyke church fighteth agaynst all heresies she yet can not be ouercome or vanquyshed hell gates agaynst her can not preuaile Eusebiê° sayth that Lib. 4. ca. 7 et 8. the deuyll the continuall enemy of all goodnes of the truth and of mans helth by his minysters the heretykes assayeth all waies to deceyue gods church but the truth vanquyssheth and suffereth not the church to be corrupted with the falsitie beynge dyuers men well learned whiche shuld dysclose heretykes vngodly gloses reproue them and opeÌ„ moreouer the fayth in the catholyke church of chryste saynge with the bisshoppe alexander of whoÌ„ Theodoritê° speakethe The churche can not be ouercome Histo triâ— lib. 1. ca. 14. though all the worlde be agaiÌ„st it She vanquyssheth al vngod lynes our sauyour assuryng vs therof when he sayth Be ye of good trust I haue ouercome the worlde Haec docemus haec predicamus haec sunt apostololicae ecclesiae dogmata pro quibus etiam morimur et destruere ea volentes nullatenê° formidamus We do teache sayth Alexander these thynges we also preache these / these are determinations of the apostles church for the which yea we dye A godly bisshoppes saynge and we iÌ„ no wyse do feare thiem whiche wyll destroye them Also saynt Chrysostom sayth thus of To. 2. homilia 12. the churche NoÌ„ cessat impugnari ecclesia noÌ„ cessat insidiaspati sed iÌ„ nomine christi semper superat sem per vincit Et quantum alii insidiaÌ„tur tantum illa dilatatur Sermo enim dei est iÌ„mobilis quia portae inferi non praeualebunt aduersus eam qui impugnat seipsum dissoluit et fatigat ecclesiam auÌ„t fortiorem ostendit That is in our tongue thus moche to say The churche ceasseth not to be stryuen agaiÌ„st or assaulted it ceasseth not to suffre wiles to intrap her or she beware but in the name of chryste she euer vaÌ„quyssheth euer ouer cometh And as muche as other beseige hyr or worke crafte agaynste hyr so muche she is enlarged For goddes worde is vnmoueable whych is that the gates of hel shal not preuayle agaynst hyr he that fighteth against hir doth louse or destroye hym selfe and make him selfe wery but he sheweth the churche to be stronger How trewe thys sayeng is the storyes cronacles of thynges passed do so manifestely declare that I nede to speke no more thereof Thys churche was so much estemed the auctorite of it so greatlye regarded of sayn e Lib. 2. Gregory Iieroms maister that he saied teaching that god hath no body Ex his qui diuino munere afflati fuere nemo hactenê° seÌ„teÌ„tiaÌ„ vel ê“nuÌ„ciaÌ„t vel ê“nuÌ„tiatuÌ„ apê“bauit abhorret hinc nostrae ecclesiae doctrinae That is Of these which were inspired wyth the holy goost â—mora doctrine chritiane none hytherto eyther hath pronouÌ„ced this seÌ„tence or approued it pronounced the doctrine of our church discordeth froÌ„ theÌ„se Thys great learned maÌ„ holye father thoughte it ynough for yâ— improuffe of an
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