this it is not written in this place or to those persons ergo it is not written in the scripture at al. For the shortnes of one Epistle or of one sermon caÌ„not sufficieÌ„tly coÌ„teine al thinges necessary for our saluacioÌ„ therfore be ther so many bokes of the scripture that what so is omitted and not spokâ— of in one place or els darkly spokeÌ„ of mighte bee writteÌ„ plainly in another place And for this cause S. Paul writeth to the ColossiaÌ„s â–ª sayiÌ„g wheÌ„ thys leter is redde wyth you cause it also to bee redde to the Laodicians And reade you also the Epistle written froÌ„ Laodicia And Sainct Paul wryteth of himselfe suche as we are in our absence by leters such are we in dede being preseÌ„t Moreouer Paul speaketh not here of doctrynes of fayth and charite whiche euer continew wythout chaunging adding or minishyng but of certayne tradicions obseruacyous ceremonyes and outwarde rites and bodelye exercyces whiche as he sayeth is litell worth to god warde but to be vsed for comlines decent order and vniformite in the churche to auoyde schisme whych ceremonies euery good man is bounde to kepe lest he trouble the common order and so breake the order of charite in offendiÌ„g his weake brethren so long as they be approued receyued and vsed by the heades and coÌ„mon consente But they and euery one of such ceremonyes as be neyther sacramentes nor commauÌ„dementes of fayth and charite may be altered and chaunged and other set in their places or els vtterly takeÌ„ away by the authorite of Prynces and other their rulers and subiectes in the church Yea also the tradycyoÌ„s made by the Apostles in ful counsel at Ierusalem may be and already are takeÌ„ awaye as to abstayne from thynges offered vnto Images from blood and strangled ar no where kept And this of Paule that a man should neyther praye nor preache capped or with his head couered is also cleane abolyshed ¶ Doctors to the same purpose wyth theyr aunswers ¶ The .x. Chapter TErtullian of the croune of a soldier He reciting many tradicyons as to reneuÌ„ce the deuil his poÌ„pe and his Angels afore Baptisme to dip the childreÌ„ thrise in the fouÌ„t to geue it pappe of hony and milke first thing after baptime and not to waâ—â—e it in a whole weeke after to offer both at the day of the buriall and birth on the soÌ„day neyther to fast neyther to praye knelyng nor also froÌ„ Easter to whitsontide crossinge of our foreheades with diuerse suche lyke saith If thou require a law of these and other suche disciplines there can be no pretence of a law for them out of the scriptures But thou shalt either perceaue by thy selfe or learne of some other that perceaueth it that custome being author confirmer conseruer and obseruer of fayth shal maintaine and defende the cause of this tradicion and custome of fayth BY the scriptures before alledged it is euidentlye proued that all thyngs requisite for out saluacion be set forth in the holye bokes of the bible and that it is not lawful to put any thyng therto vnder payne of euerlastying damnacyoÌ„ The same TertulliaÌ„ also as it is afore rehersed saith that there is nothyng els that oughte to be beleued after Chrysts gospel oÌ„ce published Yea all the olde authors a thousande yere after Christ and lykewyse almost all the new affyrme the same and would not haue vs credyte their sayiÌ„gs without the profe of gods worde Why shoulde we then beleue Tertullian agaynst so playne Scripturs agaynst the old fathers of the church and also contrarye to his owne sayinges Yet here wyll I gentlye interprete hym so as he maye bothe agree wyth the Scriptures wyth the olde authors and also wyth himselfe TertullyaÌ„ speaketh here not of doctrines of fayth hope and charyte but of tradycions outward gestures rites ceremonies which he not necessary for our saluacyon but be ordayned for a decente order and conformite in the churche as is playnly shewed in the answere to Saint Paul in the Epystle to the ThessaloniaÌ„s And that he speaketh of such rites and ceremonies it is euident For all those that he rehearseth be mere ceremonies and few of them kept at this day which nomaÌ„ myghte haue altered or abolyshed if they had bene necessarilye to be kept vnder payne of damnacion CIprian to Pompeius agaynste SteueÌ„s Epistle It is of no lesse authorite that the Apostles delyuered by the instructyon of the holy gost then that which Christeâ— himselfe delyuered CIprian speaketh not here of tradicions vnwritten but of such thynges as the Apostles delyuered in their writings as the gospels and Epistles like as Paule sayeth I deliuered you that I receiued of the Lordeâ— whiche thing he wrote to theÌ„ But if thei wil nedes vnderstand him of thynges delyuered by the Apostles wythout wrytyng then answere him as Tertullian ORigen In obseruauÌ„ces of the church there be diuerse thiÌ„gs which al men must nedes do and yet the reason of them is vnknowen to all men And he reciteth in maner the obseruauÌ„ces that Tertullyan doeth and after he concludeth Who can certenly tell the cause of all these thinges THe answer made to Tertullian wyll serue Origen here A Thanasius vpon the .2 Epistle to the Thessa. Cap. 2. vpon this place State et tenete Hereby it is playne that Paule delyuered many thynges wythoute the scripture not written in his Epistles but by worde of mouth only And these are worthy no lesse faith then the other Therfore I doe iudge the tradycion of the churche to be a thyng worthy to be credited so that if any thyng be deliuered by it make no farther searcheâ— CHrisostomê° in the .2 Epistle to the Thessa. Cap. 2. Stande fast brethren and kepe the tradicioÌ„s c. Hereof sayeth Chrysostome it is playne that Paule deliuered not all things in his Epistles but also many thynges without writing and as wel those as these ar worthi of like faith Wherefore we iudge the tradicion of the churche worthye of credite it is a tradicion searche no farther EPiphaniê° against heresyes li. 2 to mo .1 Agaynst those that call theÌ„selfes Apostles .1 cor 11. 14. 15 We must saith he vse tradicions for all thynges can not bee perceyued by the holy scripture Wherfore the holi Apostles haue set furth vnto vs some thynges by the worde of god and soÌ„e thynges by tradicions as the Apostle sayth as I haue deliuered vnto you thus I teache and thus I haue deliuered in all churches and thus you remeÌ„ber by what meanes I haue preached vnto you except you haue beleued in vayne ANswere these .iii. authors lyke as Tertullyan is answered sauing that they alledge S. Paul for their purpose but clearly wrested from his true meaning as it shal easely appeare to euery indiffereÌ„t reader that is not blinded of malice to resyst the truth as they may plaiÌ„ly perceue by the answere made
to S. Paule afore And wheras they say that thiÌ„gs geuen by woorde of mouthe are as well to bee beleued as those that bee wrytten they meane that they are worthy of lyke credite wyth tradycyons written For neyther of both ar of necessite to saluacion but may be chauÌ„ged and taken awaye by common consent as it is afore sayd BAsile of the holy goste Cap. 27. Of those doctrines that ar preached in the churche we haue soÌ„e deliuered vs by writing and agayne some we haue receiued by the tradicions of the Apostles in mysteri that is in secret both haue lyke strengthe to godlynes nother doth any maÌ„ speake against these whatsoeuer he be that hath but meane experience what the authorite of the churche is For if we lyke fooles goe about to reiecte the customes of the church which ar not written as thynges of small weyght we shall condemne those thyngs that be nedeful for our saluation in the gospell Yea we shall rather cut short the true preachyng of fayth to bare name and he rehearseth like tradicions as Tertullian did IErome againste the Luciferians Although there were no authorite of the scriptures at all yet the consent of the whole worlde in thys matter shold haue the force of a law For many other thynges whiche are obserued in the Churche by tradicioÌ„ haue obteyned the authorite of a law written as to dyppe the head thrise in baptisme and when they are chrystened to geue them first pappe made of milke with hony for a signification of their infancie on the Sondaye and all Whytsone weake not to knele at their prayers AVgustine vpon the wordes of Basile Some of the ecclesiasticall institucions we haue receued by writinges some through tradicions from the Apostles approued by successiosn and some vse hath alowed being strengthned by custoÌ„e Vnto all which lyke vsage and lyke affectyoÌ„s of godlines is due of which who wil doubt though he haue but small experiences in the scriptures For if we set out mynd to regard light lycustomes of the churche delyuered vs from our elders without the scriptures it shall easelye appeare to them that loke earnestly theron how great losse Christen religion shall suffer And he reciteth the same that Ierome doeth wyth diuerse other THese .iii. authors and all that make for the same purpose bee answered before in Tertullian For not one of those thyngs that they make mencion of are necessary for our saluacion and many of them are now taken away and the reste whiche yet remayne as to dippe the childe thrise wholly in the water to hallowe the water oyle and creame or to crosse it in the forthead are not of necessite to saluatioÌ„ For Iohn Baptised in IordaÌ„ and the ChaÌ„berlaine of the Quene of Ethiopia was Christened in the commoÌ„ streame chrildreÌ„ in dauÌ„ger of life are Christened of the midwife or soÌ„e other womaÌ„ without any of these ceremonies yet thei wil not deni that al these baptismes be good alowed of god In Spaine also thei dippe the child but once as it was decreed in the couÌ„cell of Tollet And I am suer they wil not say that al the Spaniardes so many yeres haue wanted a thing necessary to saluatioÌ„ in their baptisme God also regardeth not our outward bodely gesture in oure praiers but he beholdeth the fayth earnest desier of the hart of him that prayeth wher soeuer he prayeth what soeuer hys outwarde bodely gesture be THe saÌ„e agaiÌ„st Cresconi a gramarieÌ„ li. 1. c. 33. to 7. Although we haue no certaine exaÌ„ple of thys matter in the Canonical scripture yet neuertheles the truth of the saÌ„e scriptures in this matter is retained of vs wheÌ„ we do that that the hole church aloweth Which churche the authorite of the scriptures commend And for as muche as the holy scripture caÌ„ deceiue no man whoso feareth to be deceiued with any dark speaking of it let him aske counsel at the church ther in which withoute any doubt the holye scripture doeth shewe THe answere is easye Austen was more circumspecte theÌ„ to thiÌ„ke that any doctryne might be proued by vse and custome without the scripture For baptysme of infaÌ„tes he bringeth in this text except a man be borne agayne of water and the holy gost he cannot be my disciple And because the Donatists like as the Anabaptistes do nowe wrest this to them that be of â—eres of discretion against thys exposicioÌ„ he allegeth the maner of the churche in christenynge of Infantes By the which he proueth that the churche hath all waye taken this sentence except a man be borne againe to be spoken also of infantes What maner of argumente shoulde thys be of Austenâ— The exposition of the scrypture and the vse of the Sacraments may be iudged by the custome vsed in the holye churche alwaye ergo the church may make a newe sacrament and ordeine any newe Article of oure fayth without the scripture By the seÌ„tences before cited of AusteÌ„ himself it may be easely iudged I also graunt that euery exposicioÌ„ of the scripture wherein soeuer the olde hole true churche dyd agree is necessarye to be beleued But oure controuersye here is whether any thynge ought to be be leued of necessite without the scripture THe same against the Epistle of Fundament Cap. 5. tomo 6. I would not beleue the gospel but that the authorite of the churche moueth me Ergo say they what soeuer the church saith we must nedes beleue them as wel as the gospell This argumente is naughte For the testimonye of the churche is but as a publicke office of a record as the exchequer the court of the rolles the office of a recorder or a regester of all Christendome in whiche office menne maye searche and haue of the keepers of such offices the true copies of such lands or other moueables as be due to them by the lawe And yet may nether the Regesters Recorders Stcwardes of courtes or towne clarkes put to or take awaye any thing from the firste originall writinges no nor the iudge himselfe But all thynges oughte to be iudged by those writings So likewise we beleue the holy Canon of the byble because that the Primitiue churche of the Apostles and eldest wryters nexte to their time approued them in their regester that is in their wrytinges whyche partlye sawe them partlye hearde them of the Apostles And more receue we not because these olde fathers of the firste churche testifie in their bokes that there was no more then these required to be beleued as the scripture of god And yet were these wrytynges no lesse true afore they were alowed by them theÌ„ sence Christe witnessing and saying I seke no witnesse of man AVstine to Cassulane In these thynges wherein the scripture of god hath determined nothiÌ„g the custome of the people and our elders ordinaunces oughte to be holden as a law and the traÌ„sgressors of the customes of the churche at
and that in no smal trifles Exodus xxxii a. 2. Tim. 2. 3. Reg. 22. Hiere 20 This and such like is the rewarde of al true preachers and faithful seruauntes of god 1. 〈◊〉 vii et ii Machabeorum iiii Math. iii. b. xii c. xxiii d. Act. iiii d Actes vii g. Euse. ecc his lib. ii cap. xxii Acte ix Actes xxiii Ruffini lib. i. cap xvii Socratis Lib. 6. cap. 18. Marke well the fruites of this outwarde churche and by them ye shal knowe what they be the Pope maketh him selfe equall to God yea rather aboue him in this his promise This is one of the practises of prelates The spiritual man neuer persecuteth the carnal man but forgeueth him Hier. ad Gala. iiii Exo. xii i. Pet. ii d Eph. 1. d. Collos. 1. Iohn 10. Iohn 5. 2. Tim. 3. Psa. 116. c Goddes word only certifyeth a man whether his fayth be good or no. Trie euery spirite but alow none further then thei agree with the written scriptures Goddes word trieth all thynges whether they be good or badde Their coÌ„sciences shal therfore cnodeÌ„ne theÌ„ for so doing if they repent not in tyme. Math. 16 the witte and vertue of delicate gospellers is in their tongues Math. 23. ii Mach. vi b. Ebru xii â— Para. 13 The wil of a womaÌ„ must be folowed or els al the 〈◊〉 is in the fierâ— 3 Re. 19. c 3. Re. 18. 4 Re. 18. 4. Re. 21. 4. Re. 23. 4. Re. 24. As princes wold so all thinges were done Math. 26 Math. 27 Theodoriti lib. 2 cap. 18. The priestes for the most part wer double faced turne tippettes and flatteres â–ª These be the Popes thunder bolts wherewith he feareth the people and maketh them to incline to his waies It was a smal matter at that tyme to be displesed with such meÌ„ and so much the more for that thei withstod priuate commodite Priuate commodite and Popishe sutte Itie ouercaÌ„e good publike policie and brought in tirannye Thei are al periured so many as gaue their consent to the bringing in of the Byshop of rome The Byshoppes I warraÌ„te you were none of those for they can not erre these are wauerÌ„ig redes ct perfecte wether cockes that turne with euery winde By their dedes ye shall knowe theÌ„ what they be In his .3 boke of ChristiaÌ„ doctryne cap 28. In hys â— boke of ChristiaÌ„ doâ—trine cap 9. In his â— â–ª boke of mâ—â—â—es and forgeuenes of sinnes tom 7. cap. vâ—â—i Vpon Genesis cap 14. hom 35. In his vnperfecte worke cap. 23. Iacob 1. â— Math. 22. Mark 12. Ioan. 10. â— Apo. 3. b Iohn 15. Ephe. 2. d 2. Iohn epistle c. Deu. 4. Deu. 12. Ibidâ— in fine Deu. 18. Pro. 30. lere 23. Math. 5. Math. 7. Math. 15. Math. 28 Mark 16. Iohn 5. Iohn 5. Iohn 20. Actes 20. Acte 26. Rom. 10. Rom. 14. 2. Cor. 1. Gala. 1. 2. Tim. 3. 1. Pete 4. 2. Iohn epistle Apo. 22. Doctrine in religion must be grouÌ„ded vpoÌ„ the scriptures only we maye not build our faith vpoÌ„ meÌ„s tradicioÌ„s The Apostles taught nothing but that whyche they learned of Christe The first point of belefe is that after the gospell none other thiÌ„g is to be beleued There is no certeÌ„ty in that the scripture defineth not The law the Prophetes and the gospell are the first doctrines ct therfore true Our wordes with out gods wordes are not to be beleued That which caÌ„ not be proued by the scripture leaue to god If Paul thought his aucthorite Al bokes which be not in the Canon of the Bible are called Apocrypha and are not sufficient to proue any Articles of our sayth No man can dispence with goddes law Things that be not commauÌ„ded be indifferent to be vsed or not vsed but yet as charite requireth Searche no further then the gospell In time of hereâ—ie there is no meanes to trye the truth and the true church of Christe from Antichrists churche but only by the scripturs An heauy sayiÌ„g but alaâ— to true Prechers most neyther adde nor take 〈◊〉 froÌ„ gods lawe They that host theÌ„selues of the holy goste with out scripture be voide of the holy goste Heretiks oughte first to be coÌ„uinced by the scripturs and after by reasoÌ„ To prech ani thing besydes goddes worde is to sow sedicioÌ„ and heresie Al things may be determined by the scripture The holi scripture coÌ„teineth all thinges nedefull for our saluacioÌ„ A preacher must speake nothyng but out of gods mouthe Beleue him not that speaketh without the scripture He that beleueth the gospel written nedeth beleue nomore Not maÌ„s wisdome but the holi gost is the true expositor of the scripture nothing is of lyke aucthoritie wyth the holy scripture Goddes word cutteth of al tradicioÌ„s apostolik as they cal them which be beside the same worde we ought not to alowe ani mans doctryne wythout gods worde the Apostles grouÌ„ded all their doctrine vpoÌ„ the law and Prophetes To build vpon any doctours saying without scripture or reason agreing to scripture were to folow Pithagoras rather then Christe Be a maÌ„ neuer so holy and neuer so learned after the apostles yet his wordes without gods word are of none aucthorite To teach that as nedefull to saluacion which Câ—â—yst â—ath not taught is daÌ„nâ—â—le the soule liueth only by the worde of god nothing is to be added to the word of god althoughe it be for a good purpose As well who precheth beside the gospel as against it is accursed Euen the Apostles preching besides the gospel ar not to be beleued Christe made all to be written that he wold we should reade we are as wel bouÌ„d to beleue that which the Apostles wrote as thoughe Chryst had written it with hys own haÌ„d The church is knowen by the scripture Al that concerneth true relygion is contained in the scripture The worde written is inoughe for oure saluacion No man is bound to beleue farther then the holi scriptures teache The balance to trye the trueth is the holy scripture Thei that sit on moses seate and teach their own doctrine are not to be beleued Al euil is condemned by the scripture and all good thynges are there founde We may lawefulli disseÌ„t froÌ„ all doctrine except the scryptures onlye al things that concerne fayth hope loue and good maners are coÌ„tained in the scripture not what we say but what the lord that must be heard The church is knowen by the scriptures We may doubt of all mens doctrine but not of holye scripturs If gods scripturs can not discusse a matter in doubt let man neuer go about to discusse it Who fedeth with the scriptures fedeth safely Other therfore with vnwritten verites fede vntrulye In the scripture are all thinges necessary for faith and good lyfe which two suffice for saluacion If any mans saying or writinge cannot be proued by plaine scripture or good reason gathered of the saÌ„e a maÌ„ mai alowe or refuse it as him liketh The olde writers are not of suche aucthoritie but
makers of the first boke of religion set forth by opeÌ„ parliameÌ„t coÌ„uocacion the .vi. articles â–ª as well agreinge with the former parlyamentâ— and the worde of god as blacke wyth white light with darkenes Chryste wyth Belial or with Antichrist But after when he was pacified wyth these foresayd Byshoppes coÌ„sydering that they spake agaynste the kynges profit not of malice but of good conscience and zeale to gods glory and the common welth he mitigated the .vi. articles and from that tyme foorth more and more restored true religion and I doubt not but if he had liued he would haue brought all thinges to a better state then he lefte it But Edwarde the â—irte his sonne succedynge in his saâ—d fathers place by the aduice of his vncle the duke of Somersette the lordes of his counsell Byshoppes and the Cleargy â—et furth such a boke of religion as withoute boast or dysprayse of other be it spokeÌ„ was neuer a better sette forth since the Apostles tyme. Now after that god had plaged this realme wyth the most greuous plage that euer came to it in takyng awaye from it so godly a king as he was yea such an one as hath not beeÌ„ read of of his age in any realme both for witte learning sobernes and godlynesse in his steade he hath set vp Quene Marye who in worte tyme hath pulled down that was not builded in manye yeares and brought in the bishoppe of Rome before iustly and by law of parliament abolyshed with opeÌ„ periurie of so many as gaue their voyces and consent to the same For they had all made a solemne oth beefore neuer to receaue his vniust vsurped power into the realme agayne Hath he not beyng seduced by the periured prelates reuoked and made of none effecte so many godly lawes enacted by parlyament that is by the consent of the lordes both spirituall temporal the Cleargy and common house yea and by them that wer the thefe of king Henry her fathers priuye counsel and setters one of him in the abolishing of the Bishoppe of Rome â—uen opâ—n preachers and wryters against the Popes tiranny with so pithy reasons and strong argumentes as neither they themselues nor any other after them shall bee able at any tyme rightly to assoyle and answere Yet these men were chefe of counsell and procurers of the Quene and first workers in the parliamente to aluer the lordes and commons to receaue the Bishoppe of Rome againe for the supreme head of thys realme contrari to Goddes lawe the lawes of thys realme and their own solemne othes And not only thys but they haue taken away the acts of mortmaine and premunire and diuerse other statutes that did bridle the vnsatiable coueteousnes and licencious libertye of the Popishe Priestes and restored the Alle ex officio Which thing if it shold long coÌ„tinew in this state that it is in the great tresure of this realme shold come into the Cleargies hands and a great part therof should fly to Rome for Bishopeâ—ickes Benefites Appellacyons pardons dispensacions and such other baggage But say the Papystes when scriptures be harde and doutful and seme to be contrarye one to another by mistaking and wroÌ„g vnderstanding wherof diuerse heresies doe arise how shal a man knowe the trueth in such diuersitie of opinions both partyes grounding theÌ„selues vpon the scriptures but onelye by the churche which as they saye cannot erâ—e Sainct Augustine shal make answere herein for me sayinge on thys wise darke places are to be expounded by more playne places for that is the surest way of declaring the scriptures to expound one scripture by another And agayne he sayth that in things openly contained in the scriptures are founde all thinges that concerne faith good stuing charite And if any thig cannot be tried by the certaine cieÌ„care places of the Scriptures let maÌ„s presuÌ„ptioÌ„ saith he stay it self not leaning to either part for this I am suere of that if it were requisite to be knowen vpon paine of damnacion their shold not lacke most playne and cleare aucthorites of the same in the scriptures But in seking of the scriptures let vs seke no farther then is left in writiÌ„g by god our sauiour lest in desyerynge to much we â—ese al. Sainct ChrisostoÌ„e also sayeth it is not possible that he which with earnest studye and ferueÌ„t desier applyeth him to the scriptures of god shold euer be neglected of god but althoughe we lacke a master to teache vs yet the Lorde hymselfe enteryng oure hartes from aboue shall geue lyght into our minds and poure his bright beames into our reasoÌ„ and vnderstandyng and open the thynges that be hidde and teache vs those thinges wherof we be ignoraunt Therefore sayth the same Chrysostome if thou wilt enter into the trueth of the scriptures now aske by prayers now knocke by good workes and searche the olde auncient wryters and aske diuerse priestes to knowe whiche bee the true keye kepers and whiche are the false For al thinges sayeth he are plaine and manifeste in the diuyne scriptures what soeuer thynges are nedeful therto be opened But if these aucthors will not satisfye them then let them vse sainct Iames couÌ„sell saying he that lacketh wysedome let him aske it of god which geueth to al men indifferentlye and casteth no man in the teth and it shalbe geuen hym For God is not parciall nor regardeth anye more a Pope then a Potter a Cardinal then a Carter a Byshoppe theÌ„ a Boucher a Priest then a Pedler except his faith and life be agreable to gods wil. Whether shoulde a man desieryng to know the trueth and righte vnder standing and worshippinge of God haue resorted in Elias his tyme wheÌ„ there was no more of the true outewarde churche but he alone To whoÌ„ should a man haue resorted for counsel of the trueth in the tyme of Ieremy Of whom shoulde a man haue learned the trueth in Christes tyme wheÌ„ there was no ordinarye succession of Bishoppes in the trueth Shoulde they haue learned thinke you the trueth of God of the head Pryestes Scribes and Pharisees Then you knowe what a learning they shoulde haue had and howe muche Chryste should haue profyted theÌ„ How should a man haue been satisfied of his saluacion at Annas Cayphas and the test of the Pharises handes Euen so no doute would they haue taught and enstructed him that if he had beleued folowed their sayinges Christ and he shoulde neuer haue mette And yet those men bare the Image and name of the knowen churche at that time yea and the same men condemned him of whom our fayth and saluacyon depeÌ„deth as a sedicious felow as a traitor to Cesar as an heretike and a blasphemer of god Christ therfore to teache vs what we should doe in matters pertaining to his glory and oure own commodite sendeth his hearers to the scriptures not to the church he saiÌ„edal so to the Saduces ye erre
he be in the hole worlde either to doe any thyng of those that be forbidden or els to leaue vndone any thyng of them that be commaunded seeynge that the lord hath once commaunded sayd whatsoeuer I coÌ„maunde you that take heade ye doe c. But of those thinges that are not expressed the Apostle Paul hath geuen vs a rule sayinge I maye dooe all thinges but all thynges are not expedient I may doe all thinges but all thynges edyfye not ISychius vpon Leuiticus lib. 5. cap. 16. Let vs which woulde haue any thyng obserued of god searche no more but that whiche the gospell doth geue vnto vs. CHrysostome vpon the. 24. cap. of Math. Homilia 49. When you shall set the abominable desolacion stande in the holye place that is when you shall see vngodlye heresye which is the armye of Antichrist stande in the holy places of the churche in that tyme let thâ— whiche are in Iury â—â—ye vnto the hilles that is let them that be in Christendome resort vnto the scriptures For like as the true Iewe iâ— a Christian as the Apostle sayth he is not a Iewe which is outward c. in lyke maner the very Iurie is Christianitie the hilles ar the scriptures of the Apostles and prophetes And why doth he commaunde all Chrystians at that tyme to resortâ— to the scriptures for in thys time siÌ„ce heresy hath preuayled in the churche there can be none other profe of true Christianite neyther can there be any other refuge for Christen men wyllyng to know the truth of the ryghte fayth but onely vnto the holye scriptures Beefore tyme it was shewed by many other meanes whiche was the true church of Chryste whiche Gentilite but now there is no waye to knowe it And why for all those thynges which pertayne to Chryst in dede haue the heretiks in their Schisme likewise churches likewise the scriptures of god likewise Bishops and other orders of clarkes and lykewyse Baptisme and the Sacrament of thankes geuinge and to conclude Chryst hym selfe Wherfore he that will knowe whiche is the true church of Chryste in thys so great a confusioÌ„ of thinges beyng so lyke how shal he know it but only by the scriptures It was also knowen which was the true churche of Chryste by their maners when the conuersacion of Chrysten men either of all or many was holy whyche was not amonge the heathen But nowe CHRISTEN menne are beecome lyke or worse then the gentiles or heretâ—kes yea and there is more continencye founde amongest them then amongest Chrystyans Therefore he that wil knowe whiche is the true church of Chryst wherby shal he knowe it but onelye by the scriptures The lord therfore knowyng that so great a confusion of thyngs shold come in the later tyme commaundeth that Chrysten men that be willinge to knowe the ryghte fayth shold flie to none other thiÌ„ges but onely to the scriptures For if theâ— loke vpon any other thyng but onely the scriptures they shalbe offended perishe not perceauing whych is the true churche and so fall into the abominable desolacyon whiche standeth in the holy places of the churche THe same in the vnperfect worke â–ª Hath cap. 7. Euerye preacher is a seruaunte of the lawe which may neyther adde any thynge abouâ— the law of hys own mynd nor wythdrawe any thyng after his owâ—e vnderstanding but preache that thing only that is had in the law as Salomon sateth thou shalt adde nothyâ—ge to the worde of god nor take aughte therefrom THe same of the holy gost tom 3 If you see any man saying that I haue the holy gost and not spekyng the gospel but his own that maÌ„ speaketh of himselfe and the holi gost is not in hym And after If any of theÌ„ therfore which sayeth he hath the holy gost and speaketh any thyng of him selfe and not forth of the gospel say folowe my counsell beleue hym not THe same in the. 7. of Math. Homily 19. Vpon this texte by their fruites ye shal knowe them The fruites of man is the confession of his fayth and the workes of his conuersacion If thou therefore â–ª shalt see a Christen man forth wyth consider if his confession agree wyth the scriptures he is a true Christian but if not he is as Chryste sayd false For so Iohn whan he wrote his Epistell of the heretikes sayd not if anye come vnto you not hauing the name of Chryst bydde him not God spede but if any bryng not thys doctryne THe same in the same place the. 22. Cap. and â–ª 42. Homilie Let vs first alledge the aucthorite of the scriptures to the false forgers afterwarde let vs shewe them reasons and to them that aske for any maner of purpose fyrste let vs declare vnto them the reason and afterwarde the aucthorite that we maye pacifie them with reason and stablish them with aucthorite For we oughte to confute false interpreters and instruct them that searche THe same vpon the last of the Romanes vpon thys texte I beseche you brethren He saith that dissensions and slaunders that is to saye heresyes are broughte in of those whiche brynge any thyng beâ—sydes the doctrine and learnyng of the Apostles THe same vpon the latter Epistle to Timothe the. 3. Cap. There is nothyng that can not be determined by the scriptures to reproue if it be to bee reproued that is to saye lyes to correcte and to teache in righteousnes If it be nedeful saith he that any thyng should be corrected or instructed that is to be made contynent and sober vnto righteousnesse to execute those thinges that be iuste al that shall be geuen by the scripture that the man of god maye be perfecte the amendment sayeth he is prepared by the scriptures that nothyng maye be lacking to that man that walketh after god THe same vpoÌ„ math 22. Cap. Homilie 4. Whatso euer is required for our saluacioÌ„ is already coÌ„tamed in the holi scriptures He that is ignoraÌ„t shal find ther what he may learne He that is stubburne a siÌ„ner may finde there scourges of the iudgementes to come the whiche he maye feare he that is troubled maye fynde there the ioyes and promyses of euerlastynge lyfe through the beholdynge of the whyche he maye bee styrred to good workes THe same vpoÌ„ the. 2. of the Thessalo 2. cap. Al things be plaine and cleare in the scriptures what things so euer be nedeful be manyfest there THe same vpon the. 2. to Timoâ—the 3. ch If there be any thiÌ„g nedefull to be knowen or not to be knowen we shal learne it by the holy scriptures if we shal nede to reproue a falsed we shal fetche it from theÌ„ce if to be corrected to be chastned to be exhorted or coÌ„forted to be short if aught lacke that ought to be taught or learned we shall also learne it out of the same scriptures The same Homily 1. Titum Like as the
that Images are necessarie because they be laie mens bokes teaching them instructing them and leading them to the trewe worshippe of god Oh great blasphemie Oh sacrilege Oh spitfull robbery What is blasphemie what is sacrilege what is robberi if this be none god geueth his worde written to bee euery mans booke and his pure euerlastinge and vnderfiled commaundementes as sufficient instructions for all men to the trewe worshippe of him But these earthly wroters the Pope I meane and his prelates as though they wer wiser then God will teache men to worship him with Images althoughe the same be vtterli forbidden by god through out the whole course of his holy scriptures These and suche other false and fained doctrines coÌ„trarie to the scriptures of God contayned in his holye Bible are now blowen out biustered and yelled forth in euery pulpit Euery streate soundeth of these yea eueri prynters house is filled with such vngodly baggage yea and the same are commaunded by publique aucthority which is much to be lamented to bee sette forth and the sincere doctrine of Christes holy worde cleane put to silence and vtterlye condemned Neyther maye any man reason or once doubte of their doctrine vnder paine of excommunicacion naye rather vnder paine of burning And when theâ— be able as they are not able at any time in dede to proue any of these doctrines by the worde of god written then they flye to their vnwritten verites that is to certain things deliuered as they saie from the Apostles by worde of mouth without writing Whiche thynges ar to all men vncertaine for no maÌ„ knoweth certainly what they are But whatsoeuer pleaseth them and maketh for theire purpose profite and Lordly ambicion that is an vnwrytten verite not to be gaine saide or denied This is their shote anker bulwarke and extreme refuge wherunto to they flie whensoeuer they are forced and constrained by gods worde These they make their foundacion wherevpon they builde and mayntaine all their supersticioÌ„s Idolatries and heresies Whiche foundacions I truste by gods grace and helpe so to shake both by the open scriptures by the full consent of all the moste auncient writers and by probable reasons that the building therevpon shal haue a fall For this is most true that no vnwritten verite is or can be necessarie for our saluacion For then sholde the sacred and holy scriptures written by the Apostles in the spirite of god and sealed with their bloodes seme to bee insufficient and not able to bring vâ— vnto saluacion But what a greate blasphemye that shoulde bee to God and his most holy spirite all men I trust that list to reade the same scryptures easely shall perceaue But wheÌ„ these vnshame fast robbers are put to their shiftes vrged and forced herein by the open and manyfeste word written then haue they another startiÌ„ge hole to crepe out at cryinge and yelling templum domini templum domini templuÌ„ domini c. the church the churche the churche affirmynge in plaine wordes that the church can in no wise erre or be disceaued And heare they disceaue theÌ„selues because they make no distinctyon or differeÌ„ce of the churche For there are two maner of churches one true perfect and holy in the sighte of god and another false imperfect and vngodly Trueth it is that the true churche of God beeing grounded and sette vpon hys holy worde I meane the gospell of grace can not erre vnto damnacion But the other how shining and glorious so euer it appeare if it wander abroade and be not contained within the compasse and lymets of the worde written is no true but a fained and forged churche That Church as it is without the compasse of Gods promises made in trueth not onelye maye but also doth commonli yea continuallyerâ—e and goe astraâ—e for they are not câ—uppeled to the head Chryste which is the life the way the truth Paul the Apostle of god and elect vessell of saluacion writing to the Galathians hath these wordes if we saith he or an Aungell from heauen preach any other gospell vnto you then that we haue preached hold him a curseâ— and yet the papistes not fearing the curse of God â—are bee bolde to teache thinges which Paul neuer knewe yea thinges cleane contrarye to hys euident and manifest teaching Such grosse Ignoraunce I would to God it were but Ignoraunce in dede â—s entered into their heades and such arrogaunt boldnes possesseth their harts that they are bolde to affirme no churche to be the true churche of god but that which standeth by ordinary succession of Bishoppes in such pompeous and glorious sort as nowe is seen For if there be say they no such outwarde and visible churche howe shal any man know whether he be of the churche of Chryst and in the right belefe or noâ— To this I aunswer that if our faith should be stayed vpon the outwarde glisteringe and pompeous churche not ruled nor gouerned by the determinate counsell of God in his worde written we shoulde neuer be certaine therof but euer wauering and doubting which is the gate and readye path way to desperacion from whiche god defende his chosen flocke Cursed is he sayth the scripture that putteth his trust in man And why for all men as the kinglye Prophete Dauid saith ar lyers in their words and sinners in their workes By whiche wordes it appeareth plaine that there was neuer man so vertuous so holy nor so wel learned onely the writers of the holi scripturs excepted but either of Ignoraunce or of neglygence there escaped some faultes in his writinges and doinges Yea the generall counsels themselues also that they make so much of haue notably erred as hereafter shalbe declared Yea suche hath been the trueth of those seen churches that one generall counsell hath coÌ„demned another of heresie Moreouer the outwarde seen churche wherof they bragge not a litel hath neuer since the beginninge any space continued in the true doctrine of god Let vs beginne at Moses who was the first law geuer and we shal see the state of this outwarde churche which consisteth in the ordinarie succession of Bishoppes whether it be so as I haue said or no. WheÌ„ Moses was gone vp to the mounte Sinai to talke with God and to receaue the lawe at his handes did not Aaron the hiegh Priest and Bishop with al the people in the mene space worship the golden Calfe reade the boke of Iudges and you shal see how the whole outwarde visible church fell to Idolatrie and worshippinge of straunge goddes as Baal Astaroth goddes of the Edomites Moabites Philistines and the Sirians After the reigne of king Dauid howe many kynges were there I praye you in whose tyme false gods were not openly worshipped All the kynges of Israel serued straunge gods wyth the consent of the Byshoppes priestes the hole people And in Iuda there passed not .iii or foure kinges after
Dauyd in whose dayes open Idolatrye was not alowed and practysed by the consente of the kinges Bishoppes hyegh priestes Scrybes Pharises Which of the Prophetes did not the open visible churche persecute Where was the visible churche in the tyme of Elias Were not al that were knowne and thought to be of the churche worshyppers of Baal in somuch that Elias thought there had bene left aliue of gods true churche but himselfe only And yet not wythstandynge God had preserued hys churche knowne but onely to hymselfe for he knoweth who ar his Who smote Micheas the true Prophete of God but the chefe Priest and Bishoppe Zedechias And he with foure huÌ„dred Pryestes more of his own minde and religion disceaued Achab and promysed him victory ouer the Assirians although God had made them no such promyse but rather had pomted the contrarye as it came to passe Vho commaunded Ieremy to be beaten for his true prophesyeng but Phashur the Archebishop Who perswaded wyth the kinge that Ieremy the true Prophete of God was a sedicious felowe and wente about to discorage the people in Ierusalem that they shoulde not resyste Nabuchodonozor kyng of Babylon but the priestes Yea and when the kynge deliuered him out of prison who but these holy men of the Churche procured hym to be caste agayne into a depe doungyoÌ„ where they would haue famyshed hym if God had not put in the kynges harte to take hym out and deliuer him These be the fruites and practyses of the vysyble and seene Churche whyche if it bee true that the papistes say caÌ„not erre But what so euer they saye it forceth not for we knowe what the spiritualty as they cal theÌ„selfes haue beeÌ„ since the beginning the verye expressed image wherof is set forth and declared in the Machabies as they that reade the story shal perceaue it wel inough by Alcinus SimoÌ„ Iason and Menelaus Now let vs come to the new testameÌ„t and see what the visible and knowen churche was vnder it Who was the true churche or how was it knowen to the people in Christes time The hiegh Priestes Bishoppes Scribes Pharises and Saduces whiche appeared outwardly and boasted themselues to bee the churche of god were in dede as Christ called theÌ„ ser peÌ„tes the generacions of vipers hipocrites children of hell painted tombes perse cuters of true religion and murtherers of the prophetes yea of himselfe and his Apostles men that shut vp the kingdome of heauen so that neyther they would enter therein themselues nor suffer the poore simple that were desierous to knowe the trueth to enter but excommunycated and thrust them out of the churche as men caste awaye as heretikes and forsaken of God whosoeuer beleued on Chryste Who commaunded the Apostles that they should preach no more in Christs name Who caused Steuen to be stoned And Iames to be throwne of the pinacle who gaue auctoritie to Paul to bind and bring before them al that professed Chryst Who commaunded him to be buffeted Who accused him beefore Festus and Agrippa Who stired the Gentils against hym in al couÌ„tries where he wente to preache but the churche If you wil then nedes Iudge the outwarde visible churche that sitteth in Moses chayer though they doe not as the chayre requyreth to be the true churche of god I pray you then tel me who caused Constantinus the Emperor to banyshe Athanasius Who exiled Chrisostome and many other moe godly and well learned Bishops slew a great noÌ„ber of godly wel learned me but the Priestes by seduciÌ„g the Empris Eudoria who put out the eyes of Constantyne the forth Emperour caused him to be slain because he pulled the Images out of the church being worshipped coÌ„trari to gods holi wil coÌ„mauÌ„demeÌ„t but his owne mother by the counsel of the Pope the Byshoppes being then taken for the Churche Who deposed Henry the fourth Emperour causing hys owne sonne to rebell against him Who deposed Childeriâ—us the french kyng assoiling his subiects from theyr obedyence to hym made Pipine kynge in hys steade but the Pope and hys Churche men Let vs come to oure own realme and speake of thinges done in our own memory Who procured kyng Henry the eyghte in the beginning of his reigne to war agaynst the frenche kinge where beesides the murther coÌ„mytted adultery was lerned theft sacrilege practised lying swearing yea and for sweringe with all other kindes of vyces vsed whych be the very fruites of war but the cleargy For the pope theÌ„ being in warre with the French king to make his part good the stronger procured the Bishops of the church of EnglaÌ„d beyng the Popes deare darlynges chefe of the kinges counsel to entytle the kyng to his right of the realme crown of FrauÌ„ce to encourage the young kyng thereto the Pope accursed the kyng of FrauÌ„ce al his aiders succurrers Then free pardons flue abroade as thycke as butter flyes in sommer but so free that the realme therby and the sayd warres was robbed of a grate deale of our treasure and in maner halfe vndone There was ful remission a pena culpa preached at paules crosse almost in eueri sermoÌ„ through al England promisiÌ„g that whoso euer died in the Popes quarel his soule should be in heauen before his bones wer colde After wheÌ„ the same kinge Henrye had iustlye by the aucthoryte of GODES worde and the ful consent both of the parliament and conuocacion abolyshed the vsurped power of the Bishop of Rome then the Pope enterdyted the whole Realme and sent Cardinal Poole from prince to prince to excite and moue them if he coulde haue broughte it to passe to make open warre against the king and the realm as it appeareth in a SermoÌ„ preached by Tonstall nowe Bishoppe of Durham and set out in prynte openly Which sermon al other tel truthes openinge the abuses and tirannye of the Bishop of Rome are now put to silence Who were the workers of all these mischeues who these .iii. yeres paste hath persecuted prisoned and burned so many learned and Godlye men onely for their true faythes sake grounded vpon gods most holy worde men worthy to bee coÌ„pared with the olde martirs of the primitiue church as well for the constancye of theyr fayth as also for pacience and charity shewed at their deathes but the churche as they call theÌ„selues who by their cruel tiranny hath enforced so many notable members of Christ leauinge wife children kinsfolke Landes and goodes either to flye into straunge realmes or els from town to town from Citie to Citie onelye beecause they woulde not drynke of the venemous cuppe of the whore of Babylon who hath wrought al these wickednesses but onelye the mitered prelates and their popishe priestes If we shal alow theÌ„ for the true church of god that appeare to bee the visible and outwarde churche consistyng of the ordinarye
succession of Bishops then shal we make Christ whiche is an innocent lambe without spot and in whom is founde no gile to bee the head of vngodly and disobediēt members Which thing is as impossyble as to make god which is onli good and nothynge but goodnesse it selfe to bee the aucthor originall and cause of al euill For Chryste as he is pure holy and perfyte euen so must his churche and members be to whom he as the head is adioyned and coupled But if we alow the Pope hys Cardinales Bishops Priestes Mōkes Chanō◠Friers and the whole rable of the clergye to be thys perfect church of god whose doinges are cleane contrarye for the most parte to the wyll and commaundement of Chryst lefte and expressed in his woorde wrytten then make we him a synner and his word of none effecte For as swete agreeth wyth sower blacke with white darknes with light and euil with good euen so this outward seene and vysyble churche consisting of the ordinari succession of Bishops agreeth wyth Christe But there they wyll aske me how shal a man know whether he be in the right faith but by this church To this Christe shal make aunswere himselfe sayeng in the gospel of Iohn my shepe heare my voice and shal not heare a straunger And where I pray you hath Christe left any voyce to be heard or folowed but in hys woorde writtē Search the scriptures saith he for they beare witnes of me Wher he biddeth you not search vnwritten verities such as the outward sene and pompeous church shall of theyr own heades showe you but the written verities contained in the holye scriptures whiche are profytable to teache to improue to amende and to instructe in righteousnesse that the man of god may be perfet and prepared vnto all good workes If thou therefore bee desyerous to knowe whether thou be in the righte fayth or no seke it not at mās mouth for all men bee lyers Seke it not I saye at a proude gloryous and waue ringe sorte of Bishoppes priestes but at gods owne mouth whyche is his holy worde written whiche can neither lye disceaue nor be disceaued As 〈◊〉 I say seke and knocke by dylygent study earnest prayer vnto god who hath promised to geue to al thē that aske faithfulli of him the certaīti of good faith in their cōsciēce taught confirmed by the holye scryptures of the olde and newe testament And here I forbid no man as though they shold not aske and learne of the learned for that is good and necessarye yea and alowed by gods trueth but thys would I haue all men to dooe to vse discretion and wysdome in this matter and to knowe whether they be lerned godli minded and able to instruct by the scriptures or no. And yet if thei be beleue them no further then they can shewe their doctryne and exhortacion to bee agreable wyth the true worde of god written For that is the very touche stone whiche must yea and also wyl trye all doctryne or learnyng whatsoeuer it be whether it be good or euill true or false And let not men of small learninge be to curious in askyng or mouing darke and doubtful questions whiche brede contenciō rather then godly edyfieng but lette them be contente with the plaine and open places of the scriptures Let thē rather be earnest to obserue the commaundementes of faythe and loue whiche are plainly set forth in Gods boke then to trouble themselues and busy their heades wyth darke places for that is a thyng that hath done and also doth displease god very greatly Yea I thinke surely that these heauy plagues where wyth god most iustly punisheth now this realme of Englande whyche I beseche hym of hys infinite mercy eyther to take cleane awaye or els to mitigate them for his electe sake commeth not so much for the simple innocente and vnlearned sorte whych beeyng begiled throughe theyr simplicite by the craft and subtyltie of the wilie papystes doe stil cōtinue in supersticion and Idolatrye but rather for the curious sort which preache straunge farre fetched doctrynes nothyng so muche to edyfieng as to contencyous brawlynge Yea I would to god there were not a greate nomber of them that were and are counted learned whiche preache and defende doctrines whiche themselues know to be vntrue cōtrary to the euidēt scriptures Wolde god ther wer not many hūdreds of great gospellers sometimes that had not subscribed with their own hāds confirmed by their opē publique sermōs the cōtrary of that which they once builded in Chryst. And some of such I know in perswading priuatlye with their olde frēds acquaītaūce haue cōfessed no lesse but that they haue done cōtrary to the truth the good perswatiō of their own cōsciēce yet the same mē coūsell their frēdes for vnitie peace sake as thei terme it but rather ther maisai for feare of losse of goods life to obey wicked supersticiōs naughtie rites and dānable lawes But what peace or what vnitie is that that is a gaynst god his Christ And what profiteth it a mā to winne al the world lose his own soule For he that loueth his own life more thē me saith christ is not worthy of me For these mēs sakes therfore that is to saye the stubburne papistes that leade the worlde in blindnes cōtrary to their own cōsciēces specialli for delicat gospelers sakes whose wit vertue is in their toūgs hot disputers busi talkers taūters fault fīders with others rather thē mēders of thēselfes for these two sorts sakes chefly I say god heapeth these great plages that is persecuciō of his word dearth daūger of war people of straūge naciōs likely to subdue vtterli distroy that our realme except thei repēt amēd their liues in time becōe not ōli forgetful of their former euils but also diligēt workers true folowers of the word that thei haue so lightlye cōdēned and refused Which if thei do not let thē be suer that al the plages which ar written in the boke of god al the blood of hys sainctes which hath been shed frō iust Abel vnto this presēt time shalbe poured vpō thē But howsoeuer these mē do let vs deare brethrē whose harts god of his goodnes hath more mercyfulli touched repēt amēd our former liues ceasse frō al deade workes lest we be partakers of the same plagues with them But thankes be vnto our god that hath so gentlye ordered vs for thys we know that god suffereth not hys people longe to folowe theyr owne mynder but shortly punisheth them whiche is a token of his greate louinge kindnesse towarde them For this grace haue we of God more thē other people as it is wrytten that he suffereth not vs longe to synne vnpunished like other nacions that whē the daye of iudgemente commeth
also as thou haste knowen the holy scriptures of a chylde which are able to make the learned vnto saluacion throughe the fayth which is in Chryste Iesu. For al scripture geuen by inspiracion of God is profitable to teache to improue to amende to instructe in righteousnesse that the man of god may be perfecte prepared to all good workes If any man speake let hym speake as the wordes of god If any man come vnto you and bryng not thys learning receaue hym not into your house neither bid him God spede For he that byddeth hym God spede is partaker of hys euyll dedes If any man shall adde vnto these thynges god shall adde vnto hym the plages that are wrytten in this booke And if any man shall minishe of the wordes of thys prophesye God shall take awaye his part out of the boke of lyfe and out of the holy citie and froÌ„ those thynges whiche are written in thys boke ¶ That the writinges of the olde fathers without the written woorde of god are not able to proue anye doctryne in religion ¶ The .ii. Chapter IReneus libro .ii. Cap. 46. To leâ—Ì„e to the scriptures of god whych is the certayne and vndouted trueth is to buylde a mans house vpoÌ„ a suer and stronge rock But to leaue that and leaue to ani other doctrins what so euer they be is to builde a curious house vpon the â—hatteringe grauell whereof the ouerthrowe is easye IDem in Epistola .72 Happy is he that soweth vpon the watâ—râ— where the Oxe and the Asse treadeth that is vpon that people whych onely foloweth the doctrine of both the testamentes and not vpon the vayne tradycions of men TErtulliane in the prescryptioÌ„s of heretykes pa. 95. It is not lawfull for vs to fauoure any doctryne at oure pleasure nor yet to chose what any manne hath brought in of his owne mynde We haue the Apostles of the Lorde for oure authors whyche dyd not electe anye thynge that they woulde brynge in of their owne heades but taught faythfullye to all nacyons that doctryne that they had receaued of Chryste Therefore althoughe an Aungell from heauen shoulde preache any other thynge lette vs holde hym accursed ANd a litle after he sayeth We nede to vse no curiositie after Iesus Chryste nor make further searche after the gospell for wheÌ„ we beleue we desier to beleue no more For first we beleue this that there is nothyng els that we ought to beleue IDem of the fleshe of Chryst pa. 20. agaynst Apelles whyche saied that the Angels had a bodely substancâ— which thei toke of the â—â—â—tres Tertallian answereth that there is no certenty in thys matter because the scripture declareth it not THe sae to Praxeas Let thys be a generall rule indifferently determyned before hande agaynst all heresyes that that is true what so euer is first that to bee forged what soeuer coÌ„meth after pa. 418. ORigen in his first homily vpon Ieremy Vle must nedes cal the holye scriptures to wytnes for our iudgements and exposicious with out these witnesses are worthye no credite IDem vpon Leuiticus in his fyfte homilye If the holy scripture doe not determine any thing we ought not to admitte any other wrytyng for the stablyshinge of our doctryne but as for the rest let vs leaue it to god THe same vpon the thirde chapter to the Romanes After these as his custome is meanynge by sainct Paul he doth confirme that he had sayd by the scriptures geuing also an example to the preachers of the churche that those thynges whyche they speake to the people should be armed and mayntained by the holi scriptures and not spoken oute of theyr own iudgements For if he being such and so great an Apostle thoughte not the aucthorite of hys owne wordes to be sufficiente excepte be teache those thynges which he saieth to be wrytten in the law and the prophets hoâ— much more ought we litle ones to take heade that when we teache we vtter not our own mindes but the sentences of the holy gost THe same vpon Mathew in his 26. homily no man ought for the stablyshing of doctryne to vse any bokes that be withoute the canonicall scriptures CIprian in the exposicion of the Crede after that he hath rehearsed the canonical bokes of the Bible he sayeth These be they whiche oure fathers haue included within the Canon out of the whyche our fathers woulde the doctryne of our fayth to be certaine neuertheles there be other bokes which of our elders were not called canonycall but Ecclesiastical as the boke of wisdoÌ„e the bokes of Sirach Tobie Iudyth Machabees and other All whyche bokes they would haue to be redde in thâ— churche but not alleged as of aucthoritie to confirme any article of our fayth Al other writinges thei called Apâ—crypha whiche they would in no wyse to be redde in the churche AThanasius against the gentyles The holy Scriptures being in spired from god are sufficiente to all instruction of the trueth BAsilius in his boke of Ethikes of his short definitions the. 26. Euery worde and dede that maketh for the certentye and suertye of good men and the confusion of them that be euill must be confirmed by the testimony of Goddes scriptures And those thinges which either in our nature or in the custome and maner of our life are manifestly knowen must we vse to confirme those thynges which we doe and say THe same in his short definitioÌ„s the first questioÌ„ Whether it bee lawful or expedient for a man to permit himselfe to do what he thinketh good without the testimonie of the holy scriptures â–ª 〈◊〉 aunswere Seyng that our sauiour sayth of the holy gost he shall not speake of hymselfe but what soeuer he hath heard that shall he speake And of himself he sayeth the sonne can dooe nothynge of himselfe And agayne I haue not spoken of my selfe but he whiche sent me gaue me commaundemente what I shoulde say and what I shold speake and I knowe that hys commaundemente is eternall lyfe therefore those thynges that I speake I speake as the father sayd vnto me who is he then that wil runne into suche madnesse that he dare once thynke onelye anye thyng of himselfe seeing that he hath nede of the holy ghoste for his ayde so that both in mynde word and worke he may be gided in the way of trueth and that he must nedes walke in darknes excepte he bee lightened with the sonne of righteousnes oure lorde Iesus Chryste whiche shineth vpon vs with hys coÌ„maundementes as with bright beames For the commaundement of the lorde is cleare and geueth lyght to the eyes For of those thinges that are done and commonly vsed among vs some are by gods commauÌ„dement determined and playnlye set forth in the holyscriptures and some not expressed Of those that be expressed by the scriptures there is vtterlye no power geuen to any man what so euer
to sing any made coÌ„moÌ„ly vsed soÌ„gs in the church nor read ani boke beside the canoÌ„ but only the canonical bokes of the new old testameÌ„t those bokes which oughte to be red and receued for authoritie those bokes whiche be deuided froÌ„ the bokes called apocrypha in the gret bible Vnto the which S. CipriaÌ„ HieroÌ„ AusteÌ„ with all the old writers agre ¶ But the .3 couÌ„cell of carthage added to these the bokes of wisdom Ecclesiasticus Tobie Iudith Hester the bokes of the Machabees vnto which latter couÌ„sel the papistes cleaue with toth nayle and ther vpoÌ„ stay their purgatory prayiÌ„ge to sainctes with diuerse other errors and heresies coÌ„trary to the elder better couÌ„sels Herby you may most easely perceiue how shamefully their general couÌ„sels haue erred as wel in the iudgemeÌ„t of the scriptures as also in necessary articles of our fayth good maners Yea the chefest and oldeste couÌ„sels be as Anacharsis said of the lawes made by Solon for the Atheniens like to cobwebbes wherin smal flies gnattes and Miges be takeÌ„ and deuoured of the spiders but greate hornettes and hoÌ„bellbees flie through and breake them without any daunger or hurt And generally there is no lawes regarded kepte or maintained amonge them but suche as make as they turne theÌ„ pro pane lucraÌ„do that is for their dignities immunites or libertes and prophetes Wherefore the words of our sauiour Christ maye be rightly veryfied of theÌ„ they laye heuy importable burtheÌ„s on other mens shoulders but wil not once moue theÌ„ with their fiÌ„ger For all their lawes be but nettes to take kyll the poore fishes and to fyl their own pauÌ„ches ¶ That nothyng can be proued by oracles of Angels touchynge relygyon ¶ The. iiii Chapter GEnesis .3 Sathan beyng chauÌ„ged into a serpeÌ„t disceaued our first parentes in them cast al mankynde hedlynge into damnacion REgum .3 Vlti I wil go furth and bee a lyinge spirite in the mouth of all his Prophetes ¶ Reade the whole Chapter GAlat .1 Thoughe an angel from heauen preache any other gospell c. THe .2 to the. Cor. ca. 11. SathaÌ„ himselfe is chaunged into an Angell of lyghte COlossi .2 Let no man make you hote at a wronge marke by the humblenes and holynes of Angels THe same .4 Cap. The spirite speaketh euidently that in the latter tymes some shal depart from the fayth and shall geue hede vnto spirites of error and deuyllyshe doctrine IOhn .4 Beleue not euery spirite but proue the spirites whether they are of god or not ACtes .16 A certayne damsel possessed with a sprite that prophesied met vs which brought her master and mistres much vauÌ„tage wyth prophesieng The same folowed Paule and vs and cried saying these are the seruauntes of the moste high god whiche shewe vnto vs the waye of saluacyon And thys dyd she many dayes but Paul not content turned about and sayd to the spirite I commaunde thee in the name of Iesu Chryste that thou come out of her And he came out the same houre CIprian of the simplenes of prelates The enemye after the woordes of the Apostle chaungeth hymselfe into an Angell of lyght and setteth forth his seruauntes as ministers of righteousnes affirminge nyghte for daye death for health desperacion vnder the cooler of hope false fayth vnder the preteÌ„ce of faith Antichrist vnder the name of Chryst so that whyles they counterfete the like things thei make voide the truth with subtiltie Thys dearly beloued brethren commeth to passe by thys meanes that we resorte not to the original of the trueth nor seke the head Chryst nor kepe the doctrine of oure heauenly master CIprianus in his .4 treatesse of the vanite of Idols Filthie spirites wanderyng abroade beeiÌ„g drowned in worldly vicesâ— after they haue shronken from heauenly vertue through worldly corrupcyon beeynge them selfs destroyed cease not to destroye other and beyng infecte wyth euill infecte other wyth the same These inspire the hartes of the Prophetes euer lappyng vp lyes with the truth they trouble mens lyues dysquiet their slepes drawyng their meÌ„bers awry hurt their health prouoke diseases to force meÌ„ to worshipping of theÌ„ this is the remedy of them whaÌ„ they cease to hurt neither haue they any other study but to cal meÌ„ backe froÌ„ god and turne theÌ„ froÌ„ the perceauiÌ„g of true religioÌ„ to their superstitioÌ„ seyng they be in paine theÌ„ selfe to seke those to be companioÌ„s of their paine whom they haue made through their error partakers of their synne LActaÌ„tiê° institucionuÌ„ li. 2. ca. 15. corrupt daÌ„ned spirits strey ouer al the world seke for ease of their destruction thorough the destructyon of men They therefore fill al the worlde wyth snares fraudes and errours the whiche because they be fine spirits and can not be perceaued conueye themselues into mens bodyes and beyng secretlye hyd wythin the bodyâ— trouble health bryng sickenes fraie men with dreames vexe mens myndes with sweate that thorow these harmes they may force meÌ„ to runne to them for helpe The cause of all whych disceaâ—es is darke to theÌ„ that be ignoraunte in the trueth for they thynke they profyte whan they cease from hurtynge which can doe nothyng but hurt But they whych haue shrunken backe from godes seruice because they be enemyes and traÌ„sgressours of the trueth goe about to chalenge to themselues the name and honour of god not because they desier any honorâ— for what honour can the damned haue nor that they shold hurt god who cannot be hurt but to hurte men whom they goe aboute to draw away from the worshyppe and knowledge of gods true maiesty least they shoulde attayne immortalytye whyche they haue lost thorowe theyr own malice So they couer all wyth darknes and compasse the truth with claudes so that they can not knowe their lord nor their father And that they maye easely allure menne they hide themselues in the churches and are at hande in al sacrifices Yea many tims they work miracles through whiche men beyng astonyed do geue to Images the fayth of the godheade Here of it commeth that a stone was cut in sander with a rasure by a sorcerer and that Iuno of Veâ—a answered that she woulde goe to Rome that a shyppe folowed the hande of Claudia and that Iuno beyng robbed and Proserpina of LocreÌ„se and Ceres of Milet toke vengeaunce of those that had commytted sacriledge and Hercules of Appius and Iupiter of Atimus and Minerua of Cesar. Hereof also it commeth that a serpente delyuered the Citie of Rome from the pestileÌ„ce beyng brought from Epidaure But chefely they deceaue men in their oracles and answers whose Iuglynges vngodly men cannot discerne froÌ„ the trueth Therefore they thynke that Empiers and victories ryches and lucky chaunces of thinges are geuen of them and to bee shorte oft tymes common welthes to be deliuered froÌ„ present daungers at their beck which
who doubteth but custōe ought to geue place to the manifeste trueth THe same in the sameplace Let no man preferre custome aboue trueth reasō For truth and reason doe euer exclude custome GRegorius to Guelmunde the Byshoppe .2 Distinct. Siconsuetudo If thou chaunce to lay custome agaynst me thou must take heede what the lorde sayeth I am the way the truth and the lyfe He did not say I am custome but the trueth NIcolas the Pope to Ignatyus the reuereute Byshoppe .8 Distinc An euil custome is no les to be auoyded then an hurtefull corrupcyon whiche excepte it be plucked vp the soner by the rootes it wyl bee taken of the vngodly for a lawe ¶ Reasons agaynste vnwritten verites ¶ The .viii. Chapter THe olde testamente was sufficient for the Iewes and why shall not bothe the newe and olde suffice vs CHriste and the Apostles proued al their doctrynes by the law and Prophetes What an arrogancye is it then in vs to teache anyethynge whiche we can neyther proue by the law the Prophetes the Apostles nor the Euangelistes THe deuill when he tempted Chryst was not so farre past al shame to perswade any thynge wythout the testimonye of the scriptures althought he dyd as hys deare children the papistes do falsely alledge them wrest them from theyr true meanyng to a contrarye sense and also cut of that whiche shoulde make against him or declare the true meaning of the scriptures THis word vnwritten verites is a new terme lateli inuēted now here heard or red amōg the olde wryters of which thei could not haue bene ignoraunt if ther had bene any such thing nedefull to saluacyon AL contēcion which the olde fathers had with heretikes was for the scriptures whiche heretikes partly denied as Marciō Mālcheus Faustus partly they wrongly expunded but for thyngs whych are not conteined in the scriptures they neuer accused any man of heresye IF there were any worde of god besyde the scripture we coulde neuer be certeine of gods word and if we be incertayne of gods word the deuill myghte brynge in amonge vs a newe worde a newe doctryne a newe fayth a new churche a newe god yea himselfe to be god as he hath already done in the popysh kyngdōe For thys is the foundacyon of Antichristes kyngdome to settle hymselfe in gods temple whyche is the hearte and conscience of man of hym to be feared and worshypped as thoughe he were god himselfe If the churche and the Christyan fayth did not staie it selfe vpon thē worde of god certayne as vpon a suer and strong foundacion no man coulde know whether he had a ryght faith and whether he wer in the true churche of Chryste or in the synagog of Sathan IF we be bounde to beleue certaīe thinges delyuered from the Apostles by word of mouth only wythout writyng as thei wold make vs beleue but what those thynges bee no man can tel It shold hereof folow that we are bound to beleue we wote not what WYthout fayth it is not possible to please god and fayth cōmeth by hearyng of gods word Ergo where gods worde lacketh ther can be no fayth ALmightie god a fore he gaue to Moses the law writtē of the .x commaundements wherin he fully taught the true worshippinge of him as it wer a preservatyue agaīst a plage or a poisō to cōe gaue thē this no table lessō worthy alway to be had in memory you shall adde nothīg to the words c. and agaīe he oftē times repeteth the same sētēce both in the law and the Prophetes in the gospels the Epistles of the Apostles And because his people shold neuer forget it Saynct Iohn cōmaundeth the same in the last wordes of all the new testament threatning terrible plages that is the losse of his euerlastyng Ioies of heauen and the payne of eternal fier of hell to al them that eyther put to or take aughte from the worde of God ¶ Scriptures alledged by the Papystes for vnwrytten verites wyth answers to the same ¶ The .ix. Chapter WHere .ii. or .iii. be gathered in my name there am I in the myddest of them But Christe can not erre for he is the trueth it selfe ergo thei cannot erre in their Sinodes conuocations and generall counsels beeyng gathered together in hys name CHrist said when .ii. or .iii. be gathered in my name c. and to be gathered in hys name is in our assembles to seke his onely glorye and not ours to doe all thynges by his prescript word For not eueri one that sayeth vnto me Lorde Lord shall enter c. As witches charmers necromansers and coniurars vse theyr wycked artes all in the name of God and Christ and yet is not Christ with them For the .vii. sōnes of Sceua the chief Priest of the Iewes wēt about to cast out euyll spirited in the name of Iesus whom Paule preached but yet Chryste was not with them but the wycked spirite whyche wounded them and draue them awaye naked Moreouer all forgers of wyles counterfetters of false instrumentes and iudges geuyng false sentences in the ecclesiasticall lawe they beginne wyth this glorious titel in the name of god Amen Therfore sprang this old prouerbe in the name of God begynneth al mischief and yet Christ is with nōe of these though they pretende to dooe al these thinges in hys name Christe saith also many shal prophesie in my name and cast out deuils worke miracles in my name and then wil I cōfesse to thē that I neuer knewe you◠Reade Euscbius and Athanasius and you shall there see what pride contencion hatred malice enuy and desrer to beare rule reigned in the counsels of the cleargi at those daies not much past .iiii. C. yeres after Chryst. What thynke you they woulde saye if they saw our counsels where the Romish Antichrist triumpheth no doubt that though an Angell from heauen preach any other c. Here you wyll replye agayne Christ saith where .ii. or .iii. ar gathered c. Now in euery counsell are not onelye .ii. or .iii. learned and godly men but many Ergo they cannot erre I graunt that in euery general counsel be many good men which doe not erre nor are deceiued and yet it foloweth not that the whole councell cannot erre For in councels the more parte is taken for the whole shynges be there determined and ordered not by reason learnyng and authoritie of the word of god but by sioutnes wisfulnes and consent of the more part In those counsels where be mo euill and wicked men then good godli it commeth often tymes to passe that iniquite hauing the vpper hāde the greater part ouercōmeth the better yet the good mē nothererre nor cōset to these errours concluded by the wicked and the more part but resist and speake agaīst thē to the vtmost of their power not without great daūger of their liues yea sōetimes it costeth thē their liues
is the true church the very spouse of god Christ beÌ„ig the head therof But how many and who of that nomber that heare the word of god and receiue the sacramentes be gods elect and church and true meÌ„bers of Chryst is knoweÌ„ to god onelye For the Lorde knoweth who he his and no man can tell of an other man whether he be worthy loue or hatred although their works seme neuer so holy and gloryous afore men so great a wytch is Ipocrisie LAst of al to make all coke suer and to maintaine their Idolatrye besyde yea and also contrarye to the worde of GOD as itruocacion and prayinge to Saynctes worshyppyng of Images reliques with pilgrimages and offerynges the sacrifice of the masse for the quick and the dead and pardons to delyuer dead mens soules from purgatory holy breade holy water ashes palms and suche other baggage they alledge reuelacions of Aungels of our Ladye and other sainctes and dead mennes soules appearyng to diuers men and wemen bidding them to cause certen masses trentalles pilgrimages and offering to Images and reliques of this and that saincte to bee done for them and they shoulde be delyuered from the fier of purgatorye where the paynes be greater say they than mans wit can comprehende And whaÌ„ suche masses pilgrimages with offringes to suche sainctes reliques and images be done for them they appear to the same persons agayne sayinge that by suche meanes they be deliuered out of purgatory into the eternal ioyes of heauen they tel also of many wonders and straunge miracles to proue their doctrine in all these afore sayed thynges to be true And because they haue great profyte and aduauÌ„tage therby they counting gains godlynes haue fylled all theyr bookes with suche vanites and lyes of which some be so fonde so directly againste gods glory that the most earneste papistes hauing either learnyng or wit be ashamed of theÌ„ Yea and the pope himselfe hath cleane put them out of gods seruice vsed in the churche of Rome and yet must we reade them beleue them as necessarye articles of our fayth or els burne therfore lyke heretikes BY theÌ„ manifest and plaine words of the Scriptures and the consent of the most auncyente authours before written it is euydente that neither the visions of Aungels apparitions of the dead nor miracles nor all these together ioyned in one are able or sufficient to make anye one newe article of our fayth or stablyshe any thyng in religion wythout the expresse wordes of god because that all such thyngs as is before proued may be yea and haue been throughe gods permission for oure sinnes and vubelefes sake done by the power of the deuill hymselfe or fayned and counterfeited of hys lyuelye members Monkes and Friers with other such hipocrites But what shal sathan nede to tell oracles vse visions shew apparitioÌ„s or worke miracles now a daies what should he nede to toyle herin himself or why should he not like a gentle maÌ„ take his ease in his inne seing his subtil seruauÌ„tes Monkes Friers NoÌ„nes and other Pope holye hipocrites can and doe counterfeit such thynges day lye and from their beginning hath doÌ„ diligently parâ—e whereof I shall rehearse About fourtene yeares paste at OrleaÌ„ce in Fraunce the Profestes wife died willing to beburied at the friers in the same citie without poÌ„pe or other solemnite coÌ„monly vsed at burialles Wherfore the friers fearinge to lease a great pray if this shoulde be suffered to enter into the heades of the people caused a younge frier to speake in a vawte in a womaÌ„s voice many people hearinge it sayd that she was the soule of the Profests wife condemned in hell for contemnyng of the suffrages of the holy churche commaunding also her body to be cast out of Christian buriall But the profeste so boolted out the mater that the yoÌ„g frier confessed the place and the maner of his speaking and all the friers were openly punished for that fault in the common market at Orleance But let vs come home to oure owne realme of Englande About .xxx. yers paste in the borders of wales wythin a Priory called Lymster there was a younge woman called the holy maide of Lymster whiche as the faÌ„e was lyued onely by Aungels foode and was enclosed wythin a grate of Irone Vnto whom certain daies when the Prior of the place sayede masse the thirde parte of the hoste went hanging in the ayer by miracle as it semed from the aulter wher the Prior massed into the maids mouth whiche thing broughte the people into a great opinion of holynes in her and caused great pilgrimage to be ther vsed But when the Lord of Burgauenny with his brother sir Edward â—euel and diuerse other ientle men ientle wemeÌ„ came to trye the trueth her of thei caused the doore to be opened and strayghte wayes the dogges fought for bones that wer vnder her bedde Whervpon they searching farther founde a priuye doore whereby the Prior myght resort to her and she to hym at their pleasures And then the confessed that she made as it wer .ii. fine thredes of her own heres siÌ„gly tyed together wyth fyne knottes and then made a bigge hole with a bed kin thorowe the corner of a quarter of the hoste and fastened one ende of the sayed heere to the corporas where the sayed Prior sayd masse and the other ende to her own bedde wherein the laye tyed the other heer faste to the quarter of the hoste and wrapped the other ende aboute her own finger And wheÌ„ the Prior had receiued his porcion of the hoste she woÌ„de vy the threde wherto the hoste was tyed vpon her fingers and so coÌ„ueyed the ost into her mouth Thys both the Prior and she confessed and dyd open penaunce for the same To Sainct Albans about .xxviii. yeares past came a mayde crepyng vpon her knees and lening vpon .ii. short staues enquiring after Sainct AlbaÌ„s boÌ„es affirminge that she shoulde bee made whole and goe vpright so sone as she should come to the place where saiÌ„ct Albans bones were In token wherof an Aungell had deliuered her a keye wherby she should certenlye knowe where his verye bones were And when she passed thus throughe the streates of Sainct Albans creping on her knees till she came to Sainte Albans shrine after she had made her prayers deuoutly there she toke out the key of her purse whiche she sayed an Angel had deliuered to her and theÌ„ she stode vpright opened the shrine with the sayd key and then kneled agayne to pray and to geue thankes to god and sainct AlbaÌ„e for her healing geuing her streÌ„gth to walke whiche was borne laÌ„e And by the moÌ„kes would haue had it roÌ„ge for a miracle but some wiser men thought it mete to trye the matter better to examine her further before they teÌ„pted to riÌ„ge a miracle opÌ„enly And vpon her examinacion the sayd that she had bene lame from her
Prophetes are gone out into the world Herby is the spirite of god knowen sayeth he euerye spirite whiche confesseth that Iesus Chryst is come in the fleshe is of god c. Whoso euer therfore sayeth that there is anye thyng that pacifieth the wrath of god or obtaineth his fauour and forgeuenes of synnes but onelye Christes death and passioÌ„ he denieth Christ to be coÌ„e a sauiour in the flesh Wherfore these Angels saincts souls of the dead and miracles thaâ— alowe worshipping of sainctes by inuocacioÌ„ and prayinge to them the sacrifice of the masse for the quicke and the dead worshipping of images pilgrimages offeryngs to holy reliques to forgeue synnes or to delyuer the deade oute of purgatory denye Christe to be come an only sauiour by hys fleshe For theiÌ„ make all these to be sauiours froÌ„ purgatory or at the least coadiutores to helpe him in that office of saluacyon and deliuering those soules froÌ„ sinne and the paynes due for the same and so they cannot be of God but of Antichrist Thus I haue plainly fully and truly without fraud of cloking or coloure of rhetorike and darke speache to blind the eies of the siÌ„ple people answered to al that I remember which the Papistes doe or can alledge either by writing preaching or reasoning for the defence of their vnwritteÌ„ verites wherevpon they builde so many detestable idolatries and heresies and the same answers if they be aptly applied and placed by a discret and witty reader wil suffâ—ce for the answere to all that euer they haue or can bryng furth for the maintaining of their vnwrytten and vncertayne verites And yet I wyll not be so much wedded to myne owne witte or will but that if they be able to answer so plainly and trulye to the Scriptures authors and reasons rehersed by me as I haue done to theirs and to proue their doctrine of vnwrytten veryâ—es by as playne coÌ„seÌ„t both of scriptures aunciente doctours and as pithy argumentes as I haue done myne and sette it forth in prynte to the iudgemente of the whole worlde as myne iâ— I shal not onely acknowledge mine ignoraunce and erroure but I shall gladlye returne into Englande recaÌ„t myne heresyes openlye submyttynge myselfe to such discipline correctioÌ„ as they shall thynke mete fo myne offences But if thei refuse to answer my boke by writing vâ—ing their olde trade burne both my boke and the readers therof let them knowe thei shal doe nothyng but cut of the head of hibra For for euery heretike as you cal them which you shal burn wil arise many faythful and coÌ„staÌ„t ChristiaÌ„s For except the grayn or corne of wheat dye it remaineth alone but if it dye it bringeth forth much fruite Wherefore I most hartely beseche the father of heaueÌ„ of his infinite mercye if you be not indurat in your heartes wyth that synne which is irremissible and shal neuer be forgeuen in this worlde nor in the worlde to come and resyste the holy gost impugning the trueth of god of you knowen and defendynge maintaining wicked doctrines which your consciences beare recorde to be idolatries and heresies that he wyll mollifie your stony heartes and geue you fleshy heartes yea rather spirituall and godly hartes to worshyp him truly in spirite accordyng to his godly wil expressed in his holy word written And I exhort al you which feare god be desierous to saue your owne soules to flee from this whore of Babilon and from al her detestable idolatries and heresies not builded vpon the sure rocke of gods infallible word written but vpon the qualinâ—re of vnwritteÌ„ verites whervpon whatsoeuer is builded furthwith eyther sinketh or quite ouerthroweth And staÌ„de thou fast and stay thy fayth whervpoÌ„ thou shalt builde al thy workes vpon the strong rocke of gods word writteÌ„ and conteined within the old testameÌ„t and the newe which is able sufficieÌ„tly to instruct thee in al thinges nedeful to thy saluacion and to the attaiÌ„meÌ„t of the kyngdome of heauen To the whiche I beseche the almightie father of heauen of his infinite mercy and goodnesse and by the merytes of his only sonne oure sauiour redemer Iesê° Christ throgh his holy sprite in vs bring vs all Amen ¶ Faultes escaped in the pryntynge A. 2. pag. 1. line 19. That apparicions of the dead A. 2. pa. 2. li. 6. ca. 11. the papistes C. 1. pa. 1. li. 15. were cccc C. 1. pa. 2. li. 18. martyrs and al the people sayd amen C. 7. pag. 1. li. 4. are there opened D. 4. pa. 2. li. 6. I haue shewed you D. 5. pa. 2. li. 14. ruinus house F 1. pa. i. li. 18. scriptures only F. 1. pa. 2. li. 15. Donatystes G. 4. pa. 2. li. laste The couÌ„sel woulde be a capitall T. G. 5. pa. 1. li. 22. before note put a ¶ which noteth my saying and not the doctors G. 8. pa. 2. li. 1. but now wold folowe the. 6. canon of â—ice H. 1. pa. 2. li. 15. be those bokes H. 2. pa. 1. li. 11. midges li. 18. terme I. 1. pa. 1. li. 16. soule I. 5. pa. 1. li. 7. put a ¶ before By this â— 1. pa. 1. li. 24. blot out of K. 3. pa. 1. li. 1. wherby you may K. 3. pa. 2. li. 11. Christâ— saith The deuil K. 5. pa. 2. li. 2. PoÌ„pey N. 2. p. 2. li. 2. spiritual N. 3. pag. 2. li. 8. Dcc. or Dccc. yeares N. 5 pa. 1. li. 17. ouer li. lâ—st of late N. 6. pa 〈…〉 10. be gods elect churche Esaie v. â— KiÌ„ges rulers oughte to be aiders and not inuaders helpers and not hurters defences and not offeÌ„ces to gods people Psal lxxx Gods vvord is a svvete pleasaunt grape and comforteth the harte of man to euerlasting saluacion psa ciiii b 〈◊〉 â—â—tes of the most parte vvere naked bare emptie as the profe novv alas to vvell declareth Sinne is the cause vvhâ— god taketh his vvorde from ani people Esai xxix Math. vii a. Psalm xxii The Pope geueth lies for trueth poison for norishinge sustenauÌ„ce and ministreth death for life Iohn vi c Iohn iiii b. psal cxv Hierm. x. Exo. xx a. Gods vvord is sufficieÌ„te to instructe al men in the true vvorship of god vvithout images priestes thâ—â— them selueâ— vviser the god The Pepe maintaineth his doctrine by fyer and fagot and not by the holie scriptures A vveake refuge if thei vvere not obstinate and shamelesse If vnvvritten verites vver necessarie to saluacion then gods vvord vvere not sufficiente therevnto â—herâ— vii a. yea this is their strong tovvre and bulvvarke of defence and ieat vveake inough not being vvalled about vvith gods vvord gods true churche because it is grounded vpon the vvorde of grace can not erre in maters of saluacion The church that vvandereth from gods vvord vvritten mai doth erre in matters of faith and saluacion galathi i. b. The papists feare not gods curse Ierem. xvii â–ª Psal. cxvi â–ª â— The general couÌ„sels haue erred