Writing and also he knewe by experience the treuthe and the sadnesse and the unbigilefulnesse of hise felowis where that we knowen it by liklihode oonly thoug so likeli that to the conttary we have noon evydence so likeli VII Sone y seid bifore that there ben two maners of feith oon is opinial feith and this is the which we and alle Cristen hau bi the comon lawe of God whilis we lyven in this lyf Another feith is sciencial feith and thoug this feith may be had bi specialte in this lyf yitt it is not commonli had in this lyf but it is had in the Blisse of Hevene VIII Wherefore he the Church knowith not himself neither ougte know himself for to teche authentikli or bi authorite of maistrie to eny persoon ni lasâ—e than he knowe himself to have receyved the same feith fro God in maner of arguyng bifore seid by oon of these Meenes of which oon is this Holi Scripture witnessith and denouncith this Conclusion Another is this Holi Church for Feith hath bileeved this in tyme of the Apostlis fro thens contynueli hidirto Another is this Myracle is doon unto witnessing of it IX Resoun which is a sillogisme well reulid aftir the craf taugt in Logik and having two Premyssis openli trewe and to be grauntid is so strong and so mygti in al the kindis of maters that thoug alle the Aungels in Hevene wolden feie that this Conclusion were not trewe yitt we schulde leeve the Aungels seing and we schulden truste more to the profe of thilk sillogisme than to the contrari seiyng of alle the Aungels in Hevene For that alle Goddis creaturis musten nedis obeie to doome of resoun and such a sillogisme is not ellis than doome of resoun If the Church in erthe determines agens it what such a sillogisme concludith we schulen rather trowe and holde us to thilk sillogism than to the determynacioun of the Church in erthe X. Every Man is bound to obey the determination of the Church but if he can evidentli and openli without eny dowte schewe teche and declare that the Churche bileeveth or hath determyned thilk Article wrongli and untreuli or ellis that the Churche hath no sufficient ground for to so bileeve or determyne yhe thoug the Churche schuld bileeve or deterymne amys yet thereof schulde not this persoon be blamed of God but schuld be ful excused XI Sithen it is here bifore undoutabili proved that bi thi obedience to the Clergie in case of the Clergies erring whilis thou it not knowist neither desirist neither makist noon hurte schal come but the same good which schuld to thee therebi come if the Clergie in thee teaching not errid is not this ynoug to thee what maist thou loke aftir eny more XII If a Parish Priest should teach his Parishioner some grosse Heresy instead of an Article of Feith it were his Duty to receive and would not only be excusable before God but would be as meritorious and equally rewarded with the belief of any true Article Nay if that Man should lay down his life for defence of this Heresy imagining all this while that it is the Doctrine of the Church he would be a true and undoubted Martyr XIII If you seie to me thus I have leernyd that holi Writte is so worthi a ground and fundement of oure Feith that noon othre ground or fundement passith it or is surer to be eleven to than is it Wherfore Sir it wolde seem that if y cleve to holi Scripture to take of it my Feith y am not to be blamed but y am thereyne thank-worthi forasmuch as I conforme me to thilke reule which God hath purveied for to be oure reule in mater of feith and whom no other reule in erthe passith Sir that this is trewe y graunt wee l namelâ—â—l as anentis al the feith which holi Writt techith For that this be trewe shall be shewed wel in the Book of Feith in Latyn or ellis in the Book of the Churche in Latyn as God wole graunte PARS II. Fadir ye hau seide in the X. Chapter of the first parti of this present Book to alle tho lay men whiche ben obstinat to the feith of the Church that holi Writt is the chief principal ground of all the feith which is conteined in holi Writt And treuli fadir y can not undirstonde as yitt but that nedis ye must have so seid to them yf it mygt be holde for trew in eny wise nameliehe sithen ye hau seid to them as ye musten nedis seie to them and it mygten not be left unseid that the dewe and rigt literal undirstonding of holi Writ for trewe feith to be had laymen musten fetche at the Churche that is toseie that the al hool Clergie of Dyvynite or of the more and wittier party thereof And redily y know so moche of her wittis and of her counseilis that ellis if ye hadde not so seid to them ye schulden labour in vain as for to bringe them into the obedience into which ye ben about by writing of this present Book Also resoun thereto money thus The Churche or the Clergie in delyvering to peple feith which is in holi Writt alleggith for thilk delyverance holi Writt and expowneth holi Writt into thilk feith so delyvered Wherefore the Churche in that biknows that he hath thilk feith of holi Writ and so not of him silf principali Forwhi not of him silf originali or groundeli but of the seid holi Writ eer and bifore and therefore of holi Writ originali and groundeli And so as anentis al feyth conteynyd in holi Scripture the same Scripture schulde be principal bifore the Churche Confirmacionn to the same may be this If the Churche hadde of him silf principali groundeli and foundamentali al the feith which is conteynyd in holi Writt the Churche wolde not and ougte not for to leene to holi Writt as for grounding and foundamental teching of thilke feith neither wolde sende eny askers into holi Writt or wolde labore to expowne holi Writt to them into thilk feith But the Church wolde and ougte to seie to such askers of rigt feith Bileeve ye to me for that I seie this to be rigt bileeve And the Churche wolde not fetche to such askers auctorite of a thing longer and of lasse auctorite to the purpos than the Church is Wherfore the Church as it seemeth bi his owne pretencioun or interesse to expowne holi Writt in to teching which is trewe feith must nedis knowleche that he takith holi Scripture for his better worthier higer and groundier foundament of the Feith which Feith the Churche techith by holi Writt and bi the exposicioun of the same holi Writt And therfore opene it is that ye have not seid amys in this youre now spoken seiyng to laymen Into the othre contrarie side Fadir manye skilis now be maad that the
Churche is principalier and cheefer than is holi Writt anentis eny feith taugt by holi Writt and that for VIII Argumentis which y can make thereto Wherefore y donte not but that trouble and discencioun schulen be bitiwixe Lay Men and Clerkis yhe and bitwixe summe Clerkis and othre Clerkis upon this whether holi Writt or the Churche is chefir and of more power havyng anentis feith is conteynyd in holy Writ ni lasse thanne ye Fadir answer to thilke VIII Argumentis and so y can not se but that the mater of this discencioun muste nedis be brougte forth in utteraunce and conicacioun Sone y am redi to heere thi VIII Argumentis and for to answere to them yf I can Peraventure in the answering to them schal growe in sum thing wherebi schal be clerid what comparisoun is to be hadde bitwixe holi Writt and the Churche anentis al feith conteynyd in holi Writt And bi so moche y am the leefir for to heere thi Argumentis and for to answere to them bi hou moche thou hast now seid and trouthe is that the treuthe which is now occasioun of the comparisoun making bitwixe holi Writte and the Churche mygte not be left unseid and untoold to the Lay Peple neither to Clerkis And that cause bifore bi thee alleggid Fadir agens this which ye hau allowid bifore in the X. Chapter to be trewe that holi Writt is such a ground and foundement of oure Cristen general Feith that noon gretter or bettir or surer to us ground or foundament is for oure Cristen general Feith written in holi Writt y may argue by VIII principal Argumentis of which this is the first Nothing is to be seid ground to us of oure feith without which thing oure feith mygte have be sufficientli groundid and witnissid But without Holi Scripture now had Feith mygte habe be to us sufficiently groundid Wherfore holi Scripture is not to be seid ground of another thing without which the othre thing may be and the seconde premysse is to be proved thus Thoug the Apostlis hadde not write eny word yet thei mygten have taugt to othre Clerkis and lay folke the al ful hool feith sufficientli to thbihove of the peple as to ther therof the leerning reporting and remembring whithe Clerkis and lay folke so taugt of the Apostlis and outlyving to the Apostlis mygten have taugten othere Clerkis and lay folke the same al hool feith sufficientli which surviving and outlyvyng her Techers mygte have taugte othere folke bothe of the Clergie and of the Layte the same hool feith sufficientli whiche folke so taugt also surviving and outlyvyng her Techers mygten have taugt the same al hool feith sufficientli to othere and so forth into this present dai without eny writing maad delivered to folke upon the same feith so taugt And if this had be doon thanne the feith of ech Leerners hadde be sufficientli ynoug groundid in her Techers and in no Scripture therupon maad Wherfore it folowith that Scripture is not ne was not the ground of feith to eny persoonys bileeving That this be trewe which is bifore takun in the profe of the seconde premysse that thoug the Apostlis hadde not written eny word thei mygten have taugt the al hool ful feith to peple sufficiently y may argue thus In tyme of the oold Lawe it was so that al the bileeve conteynyd in thillâ— Lawe was taugt by mouth and mas leerned by mouth For whi Exod. the XIII Chap. whanne it is seid of the paske day that it schulde be kept yeerli by the Lawe thanne renning it is seid ferthe anoon aftir this And thou schalt telle to thi sone in that day and schalt seie This is it what the Lord dide to me whanne y gede out of Egipt and it schal be as a signe in thi honde and as a memorial bifore thi igen and that the lawe of God be ever in thi mouth For in a stronge honde the Lord ledde thee out of Egipt c. Also soone aftir there whanne it is bede that the peple of Iewis schulde halowe to God ech first gendrid thing that openeth the wombe among the sones of Israel as well of Men as of Bestis thanne it is seid anoon aftir thus And whanne thi sone schal aske of thee to morewe and seie what is this thou schalt answere to him In a stronge honde the Lord ledde us out of Egipt of the hous of servage For whanne Pharao was maad hard and wolde not delyver us the Lord killid al the first gendrid thing in the londe of Egypt fro the first gendrid of man til to the first gendrid of bestis Therefore y offre to the Lord al thing of mawle kinde that openeth the wombe and y agenbie alle the first gendrid thingis of my sones Therefore it schal be as a signe in this honde and as a thing hanged for mynde bifore thi igen For in a stronge honde he ledde us out of Egipt Also lyk sentence to this is written Deutro VI. Chap. of the paske daie keping and Josue IV. Chap. of the XII Stoones taken out of the water and sette on drie lond into perpetual remembrance that Jordan was dried Also Deutr. IV. Chap. it was seid thus Forgete thou not the wordis which thin igen sigen and falle thou not from thin herte in alle the daies of thi lyf Thou schalt teche tho to thi sones and to thy sones sones Telle thou the day in which thou stodist bifore thi Lord God in Oreb whanne the Lord spake to me and seid c. Also Deutro XI Chap. it was seid thus Putte these wordis in youre hertis and soulis and hange ye the wordis for assigne in hondis and sette ye bitwixe youre igen teche youre sones that thei thenke in tho wordis whanne thou sittist in thi house and goist in the wey and liggist doun and risist Thou schalt write tho wordis on the postis and gatis of thi house that the daies of thee and of thi sones be multiplied in the lond which c. Wherefore bi like skile in tyme of the newe Lawe the al hool feith mygt have be taugt bi word of mouthe fro oon to an othre into this present day sufficientli Ferthemore into prof or into confirmacioun of the same seid seconde premysse availith this that we seen in summe Monasteries the kunnyng and the fulfilling of certeyn usagis and customes be had forth in persoones of the Monestarie and be continued bothe in knowing and in fulfilling sufficientli fro the first Fadirs of the Monestaries unto this present day and that without eny writyng maad upon the same usagis but bi discente of word oonli fro persoone into persoone Wherfore in lyk maner the kunnyng and the using of al oure hool feith mygte have be hadde and lad and contynued sufficientli bi mynde and bi teching of mouthe fro Fadris and Prelatis into her Children and Parischens
without eny writyng to be maad therupon The seconde Argument is this If it had be done in dede as is next above argued that it mygte so have be doon that is to seie if it had be so doon that the Apostlis hadden taugt bi word manye Clerkis and manye of the lay folke the hool al ful feith sufficientli these Clerkis and laifolk surviving and outlyvyng to the Apostlis hadden taugt bi word the same al hool ful feith to othre Clerkis and laifolk succeding aftir the deeth of the Apostlis and that sufficienli and so forth into this day thanne the feith so taugt bi word and so descending bi word fro persoonys into persoonys into this present day sufficientli hadde be sufficientli groundid in the Clergie so taugten to othere Thoug therwith a Scripture hadde be maad and delyvered forth bi the Apostlis upon the same feith â—o bi word taugt to othere But so it was indede that the Apostlis taugten othre Clerkis the ful al hool feith bi word sufficientli and the Clerkis so taugt of the Apostlis sufficientli taugten othere Clerkis succeding aftir them the same al hool feith and that bi word sufficientli and so forth continuali into this present day Wherfore the al hool ful feith bothe in the tyme of the Apostlis and alwey ever sithen was groundid sufficientli in the Clergie for the tyme beyng and lyvyng and bi the maner now seid teching and delyveryng And thanne ferth it folowith thus If the Clergie for the tyme being bi ther such now seid teching and delyvering was and is sufficient ground for our feith for al tyme sithen the daies of the Apostâ—lis it folowith at the leest that for to loke aftir or sette eny othere thing as is Scripture every othere thing to be ground of the same feith after Cristis teching bi word and sithen the teching of the Apostlis bi word is no nede The first premysse of this secunde principal argument is open ynoug to be trewe and the II. Premysse of the same argument schal be proved thus Crist bade to hise Apostlis Matth. the last Ch. thus Go ye therefore and teche ye alle folkis baptizing them in the name of the Fadir and of the Sone and of the Holi Goost teching them to keep alle thingis whatever thingis y have comaundid to you and also Mark the last Chap. Crist bede to hise Apostlis thus Go ye into al the World and preche ye the Gospel to every creature and anoon aftir it is seid there thus Thei forsothe goyng forth prechiden every where But so it is that the Apostlis hadden not fulfilled this now seid Comaundement maad to them bi Crist in lasse than thei hadden prechid bi word of mouthe sufficientli al the hool feith necessarie to be had of the peple For whi al the hool feith necessarie to be had is included in the Gospel of God that is to seie in the message of God which message God sent into the world Wherfore sothe it is that the Apostlis prechiden bi word of mouthe to othere Clerkis and folkis al the hool ful feith sufficientlâ— and so the secunde bifore maad principal premysse to be proved is trewe The III. principal argument is this If the Apostlis hadden taugt manye Clerkis and manye of the laifolk the hool al ful feith bi word of mouthe principali and these Clerkis and laifolk survyvyng and outlyvyng to the Apostlis hadden taugt bi word principali the same hool feith to othere Clerkis and to othere folk aftir the deeth of the Apostlis and so forth into this day thanne the al hool feith so taugt bi word of mouthe principali and descending bi word principali fro persoonys into persoonys unto this present day hadde be principali groundid in the Clergie whilis the Clergie so taugt othere thoug therwith had be a Scripture maad and delyvered forth bi the Apostlis to othere upon the same feith But so it was in dede that the Apostlis taugten othere Clerkis the hool ful feith bi word principali and tho clerkis so taugt of the Apostlis bi word principali taugten othere clerkis succeding to them the same al hool feith and that bi word principali and so forth contynueli into this present day Wherefore the al hool feith bothe in the tyme of the Apostlis and alwey sithen was groundid principali in the Clergie for the tyme beyng and lyvyng and bi maner nowe seid teching and delyveryng And thanne ferth it folowith thus If the Clergie for the tyme veyng bi ther nowe seid such teching and delyveryng was and is the principal ground for our feith for al tyme aftir the daies of the Apostolis it folowith at the fulle that to loke aftir or seche aftir or seie Scripture to be the principal ground of our feith or that Scripture schulde be a principal ground thereof or more necessarie and better grounding of the same feith thanne is the Clergie of the Church aftir the daies of the Apostlis is waast ydel vanite and untrewe The first Premysse of this III. principal argument is pleyn ynoug to be trewe And for profe of the II. premysse of this III. principal argument may be maad the same argument which bifore is maad for profe of the II. premysse of the II. principal argument and that bi the rehercid Textis of Matt. the last chapter and Mark the last chapter The IV. principal argument is this The Church of Crist which be foundid on erthe and of which he is the heed is alwey and altymes oon and the same as S. Paul witnessith where he seith that to man to have by the lawe oon Wyf undeptabili signifieth Crist to have oon Church for his spouse And the same witnessith the Clergie bi the profis or sequencis whiche he singith in the Masse of Dedicacioun Feest day and in the VIII day of the same Feest and this same is comounli allegoriesed upon thilk Text Cant. Oon is mi Dove But so it was that in the tyme of the Apostolis the Churche of Crist in erthe bi his principal partly which was the Clergie was of so greet worthinesse and auctorite and dignite that he thanne more groundid the Feith of Crist than Scripture groundid feith of Crist thanne For whi the Apostlis thanne beyng the Clergie of Cristis Church groundid more Cristis Feith than ther writyng maad and writen bi them groundid as thanne the same Feith in as moche as the effect of a cause dooth not so moche in to another effect as doith the cause of the same effect into the same other effect aftir good Philosophie Wherfore it seemeth folowe that the Church of Crist nowe being and at al tyme a this side the Apostlis for the tyme being is and was of great worthinesse auctorite and dignite that he now more groundith the Feith of Crist than Scripture groundith now the same Feith Sithen oon and the same Churche is nowe and thanne and therfore bi like skile
for to understonde what he redith in the newe Testament though he not leerne the same Feith bi eny general Counseil or eny multitude of Clerkis tokider to be gaderid thoug peraventure he schal have nede at some while and in some textis of the seid Scripture seche to have expositioun hadde bi the eldist party of the Churche joyned to the Apostlis and lyvyng in tyme of the Apostlis as soschal be taugt in the book of Feith in Latyn and in the book of the Chirche Verily as y may trowe thoroug al the tyme of werre during these XL. yeer bitwixe Ynglond and Fraunce wiste y not scant III. or IV. men whiche wolden accorde thorug our in telling hou a toun or a castel was wonne in Fraunce or hou a batel was doon the though thilk men were holden rigt feithful men and trewe and thoug ech of them wolde habe swore that it was trewe what he tolde and that he was present and sawe it Wherfore bi all resoun in-lyk maner it wolde have be and was in dede of the report of the dedis and wordis of Christ eer thei were writen bi the Evangelistis And that in dede it was so therynne witnessith Luk in the prolog of his Gospel and seith that therfore he was movid for to write the Gospel which he wrote And so bi lyk skile for the same cause the othere Evangelistes gave them to writing Hou ever therfore mygte it have be wel and trewe of oure Feith if it schulde have come to us bi reporte of heering and bi mouth speking without therof the writing Also what that ever eny counseil of Clergie or eny Clergie without gadering into counseil techith as Feith even the Clergie referrith his so maad teching of Feith into holi Scripture And therfore needis the holi Scripture is more worthi ground for oure Feith than is the Clergie of the hool chirche on erthe And if thou wolt wite of what Scripture y meene â—ertis it is the writing of the oold Testament and of the newe Testament For it witnessith al the Feith or ellis at the lest wel nigh al the Feith which Crist sechith of us Yhe and the writing of the newe Testament confeermeth al the oold Testament in that that the writyng of the newe Testament referrith us oft into the writyng of the oold Testament as Matt. XXVI ch Mark XII and Mark XIV Johne I. Luke XXIV Johne V. XVII.XIX and XX. and in manye placis of the Epistlis of the newe Testament Ferthemore sone not oonli the writyng of the al hool Feith in the Gospels is so necessarie to the peple being a this side the Apostlis but also the same writyng maad and writen of the Apostlis were rigt necessarie as bi wey of kinde and of resoun to the same Apostlis that bi the writyng of the Apostlis whiche thei wroten thei himsilf migten holde in mynde the multitude of tho trouthis there writen And that bi recurse to be maad of them into the seid writyng left that therof the perfigt mynde schulde bi kinde falle away from them whilis thei were so moche in dyverse troublis occupied And so therfore ful opene it is that the writyng of oure Feith is more necessarie ground to us for oure Feith than is eny congregacioun of Clerkis biganne sithen the deeth of the Apostlis For answer to the Textis bifore alleggid of the oold Testament in the first argument it is to be seid that thoug bi tho Textis it is had fadris schulden teche bi mouth ther sones and ther sones sones the lawis of God and the benefits of God. Yitt bi tho Textis it is not hadde that thilk to be doone bi mouthe schulde have be sufficient teching to tho sones and sones sones without writing and therfore tho textis maken not into the entent into which the first argument them alleggith Namelich sithen in the processis of the same Textis it is had among that it is bede with al this that the fadris schulden teche ther sones bi mouthe it is had in the last of tho Textis that is to seie Deutron XI that tho same fadris and alle the peple schulde have Goddis lawis and Goddis benefeits in writing For whi it is seid there that thei schulden have tho lawis and benefits bifore ther igen And this is ynoug for answere to tho Textis More thing according to this answer and confeermyng it thou maist see soone in the booke of leernyng in thi vulgar tunge But thanne fadir if it was so necessarie writyng to be had upon Christen Feith whi was writyng of oure Feith so long tyme deferrid eer it was maad by the Apostlis as that Matthew wrote his Gospel in the VII peer aftir Cristis ascencioun and Mark wrote in the X. yere aftir Cristis ascencioun as may be had bi croniclis of Martyn and Luk wrote aftir othere writers of the Gospelis as he seith him silf in the prolog of his Gospel And Jon wrote aftir alle the othere as manye men trowen Also whi wrote not ech Apostle as wel as summe Also whi wroten not thei to ech Cuntre Sone answer to thi first questioun may be this Our Lord is wisist and he is for to lede us into oure kunnyng to be had in profitabilist maner alwey rediest And for as myche as peple to know bi experience hou necessarie it was to them for to have their Feith writen was to them more profitable than for to knowe it without experience therfore God so schope that the Feith schulde bi a notable time be prechid oonli bi word to the peple that thei mygten therbi take experience that preching of the al hool Feith bi word oonli were not sufficient without therof the writyng and thanne that therfore the peple schulde desire to have the Feith writen and the Apostlis schulden se the same treuthe bi experience and schulden consente for to write to the peple the same Feith which bifore bi parcellis thei prechiden bi word An othere cause mygte have be this A preciouse thing whanne it is ligtli and soone gotten without long bifore goyng desrie to have it schal be the lesse sette bi whanne it is receyved For as myche as the writyng conteyning oure al hool Feith is preciose and ougte not be sette litil bi neither be feyntli and unworthili receyved therfore God so schope that it was long of the peple desirid eer thei it receyveden as for lyk skile God differreth ful holi mennys boonys for that bither long desiring and priyng and abiding aftir it thei schulden the more joie have and the more thanke God whanne thei it receyveden An othere cause rennyng herwith mygte be that the Apostlis hadden not grettist leisers for persecuciouns that thei mygten anoon in the bigynnyng have writen and peraventure longe tyme in the biginnyng the Apostlis prechiden not neither mynystriden to the peple but a fewe articles of Feith as were these of Crists
may dispense with this that Poul ordeynyd a bigam to not be Deken or Prest 1 Thim III. ch and with this that Poul ordeynyd a widowe to not take perpetual videwite undir boond eer sche be of LX. Winter and but if sche hadde be wyf of oon man 1. Thim IV. ch yhe and revoke these two pointis bicause that the Pope is of lyk auctorite and of juresdictioun with ech or with the grettist of the Apostlis yitt herof folowith not that the Clergie now lyvyng or the Pope now lyvyng may dispense with this that Scripture techith as the positive ordinaunce of Crist and that he may revoke eny of tho ordinauncis Forwhi so revoke and dispense mygte noon of the Apostlis And so thoug the Chirche now lyvyng be evene in auctorite and power with sum parti of Scripture as with ful few parties of Scripture as in this forto make positive ordinaunces lyk as holi Scripture bi power of the Apostle maad and for to revoke thilk positive ordinaunce of holi Scripture maad by the Apostle yitt he is not evene in auctorite and power with al the Scripture of the Newe Testament neither with manye othere parties therof To thi sixth argument y answere graunting the first premysse that the Chirche now lyvyng hath power forto expowne and interprete and declare the trewe undirstonding of holi Scripture And y deny the second premysse that even peer hath no power into his even peer Forwhi the sugget hath some power upon his Sovereyn as for to loke upon him forto speke to him and forto warne him of hise harms and forto defend him and such othere And so the Chirche now being yhe and ech thrifty wel sped studient in Divinite hath power forto declare and expowne holi Scripture yhe and ech good Grammarien hath power to construe Scripture so that as the urri dewe literal undirstonding we schulden aske and leerne of a greet leerned sad Divine rather than of anothir youngir and lasse leernyd Divine so we schulde aske and leerne it of the universal or general hool Clergie rather than of eny perticuler persoone or persoonys save in the execeptioun spokun of in the first parti of this book in the seventh ch and in othere chap. aftir there folowing And therfore as it folowith not herof that ech thrifti Divine and ech Gramarien is more worthi for to grounde Feith than is holi Scripture so it folewith not that the Chirche now lyvyng or the Clergie now lyvyg are more worthi forto grounde feith than is holi Scripture Sone manye kindis of Powers ther ben The even Peer hath no power of constreynyng upon his even Peer that is to seie forto make his even peer to do what he wold not do in thilk kind of werk in which thei ben evene peers and yitt oon evene Peer may revoke and relese that the othere evene Peer ordeynyth or biddith to be do or doith indede as we seen that oon executour revokith and relesith what the othere ioined to him executour ordeyneth biddith or doith namelich bi the Lawe of Ynglond and in this case is ech Pope with ech of the Apostlis As for answere to thi VII principal Argument y seie that power forto interprete expoune and declare which is the rigt sense of Scripture is not but a ful litil power upon Scripture as power forto construe Scripture aftir rulis of gramer is a ful litil power upon Scripture but yitt moche lasse than the othere power now spokun Forwhi so bi these powers no thing is takun awey fro Scripture what he had bifore neither eny thing is sette of the newe to Scripture what Scripture hadde not bifore neither eny thing is commaundid to be or not to be agens the comaunding the or nylling of Scripture And that bicause this seid power of interpreting expownyng declaring and construyng is not but a power of kunnyng oonli for to schewe and make open the thing of Scripture which is in Scripture al redi bifore thoug priveli and hid rigt as the Prest in Lent tyme drawith the Lent veil and therbi makith open to the peple what was bifore in the Auter alredi thoug not seen of the peple Wherfore the first Premysse in thi VII principal Argument is untrewe and to be denyed whanne it is seid thus Whatever thing nedith to have upon him an Interpreter or Expowner or a Declarer nedith to have the same thing as his overer and worthier And whi this is untrewe it is now seid Forwhi ellis a Deltene yhe the Perisch Clerk were worthier than the Prest stonding at the auter whanne the Clerk drawith aside the Lent veil And also if the seid first Premysse were trewe thanne Scripture were worthier than sche her silf is and sche were overer to hir silf which is repugnaunce For whi Scripture ful oft expowneth hir silf bi as moche as bi the reding of Scripture in oon parti a man schal leerne which is the trewe undirstonding of Scripture in al othere parti wherynne he doutid or unknewe bifore Also Sone the Iugis which the King makith in his rewine for to juge alle cause aftir the Lawe which he and his Parlament malten ben not so worthi forto grounde rigt wisnes in causis as the seid Lawe is Forwhi al that thei han to juge rigt wisnes in causis thei han of thilk Lawe and yitt the same seid Iugis han power bi ther greet kunnyng for to declare what is the trewe entent of the Lawe writen or not writen whanne othere not so kunnyng persoonys in the Lawe as thei ben dougten therynne or not so fer seen therynne And therfore bi lyk maner in this present purpos it is that thoug the Clergie or sum of the Clergie bi ther greet leernyng have power or kunnyng forto declare to simpler folk which is the urri sense and undirstonding of Scripture yitt herof folowith not the Clergie or thilk persoone of the Clergie so declaring is worthier in wei of grounding what Scripture was ordeyned to grounde bi his dewe undirstonding of treuthe than is the same Scripture in him silf for so to grounde For certis it may be that sum oon simple persoon as in Fame or in State is wiser forto knowe juge and declare what is the trewe sense of a certeyn portioun of Scripture and what is the treuthe of sum Article and that for his long studying laboring and avising therupon than is a greet general Conceil For whi ful of it is seen that oon persoon in a general Conceil redressith al the Conceil fro that that thei wolden ordeyne as y have rad If oon symple persoone had not agenstonde bi hise resounis a general Counceil wolde have ordeyned that Prestis schulde have be weddid to Wyves if thei wolden And also y have rad in the tre departid storie that if Finucius hadde not recleimed in the greet Counceil of Nice there hadde be ordeynyde that
wel which is never bigilid namelich if he write myche or teche myche For as holi Scripture seith in myche spechis defaut is not wanting But that the seid Doctour was in this conceit bigilid so y may schewe thus In the tyme of Austyn and of othere holi Clerkis aboute Austyns tyme the comoune crede hadde not withynne him this seid article Crist in his deeth of bodi descendid to hellis as y prove in the book of feith in Latyn And no man may seie that the Apostâ—is settiden thilk article in the comoun crede a this side the daies of Apostlis Wherfore nedis it is trewe that neither bifore neither aftir Austyns daies the Apostlis settiden thilk article into the comoun crede And so the grounde Foundemente and cause whi the seid Doctour held the seid article to be a feith is not trewe that is to seie that the Apostlis puttiden thilk article into the comoun crede and that the Kirke may make noon such article of feith is bifore schewid in of this present chapiter the for-heed That in the tyme of Austyn and of othere holi Fadris about Austyns tyme the comoun crede had not this seid article it is opene bi diverse and manye omelies and expo-siciouns which Austyn and the othere seid Fadris maden expownyng the comoun crede in ther daies rennyng And that fro article to article bi and bi fro the first unto the last and thei leeven unspokun of the now seid article And also thei overleepen this article Caetera desunt An Alphabetical TABLE of the more Obsolete English Words to be found in the Treatise with their Significations A. AGens against Aghe against Agenbie redeem Agens metith opposeth Algatis in all respects Aligting facilitating Anentis concerning Anoon presently Apocriâ—is Apocryphal Apower able Ari Arlus Assoilid refuted A this side since Auter Altar Aviseable deliberate Avisement deliberation B. Bede commanded Benefetis benefits Berith behaveth Bi by Bifelle beâ—el Biknows acknowledgeth Bileeve belâ—ef Birden burden Biried buried Bisi bulsie Bisidis besides Bitaken delivered Bitooke delivered Boondis contents Boonys gifts graces Brennyng burning Brent burnt Buidingis commands C. Cast him set himself Certis certainly Chargeose expensive Chauncis accidents Cheâ—â—r superior Clepid called Comberose cumbersom Combre loud Comonute socâ—ety Conicacioun examination Coude could Courseli hastily D. Deed dead Deeme judge Dekene Deacon Demed considered Departid divided Departith divideth Dewe due Discencioun dissention Doome judgment Dougten doubtful Dowte doubt Dressing beating Dunte â—ame Durid lasted Dwelliden dwelt Dymme dim E. Ellis else Ennok Enoch Eny any Erthe earth Esili easily Evene equâ—l Expowne expound F. Fadir father Fadris fathers Feende devâ—l Felle happened Fer far Ferthe forth Fier fire Finucius Paphnutius Folowing consequence Folowingli consequently Forheed foregoing part Foundement foundation Fro from G. Gede went. Gendrid born Goostli spiritual Govun given Grete great Groundeli fundamentally Groundier firmer Grow in intervene H. Hadde had Han have Hangement hanging Han have Heed head Heere hear Hemsilf themselves Her their Herden heard Here that whereas Here 's heirs Hige high Hise his Holde hold Holi holy Hondis hands Hool whole Hyve company I. Igen eyes Impresseli implâ—citly Ion John. Ioon John. Iugis Judges K. Kinde nature Kindeli natural or ordinary Kirke Church Kunne can Kunnyng knowledg Kuntre countrey L. Leefir more willing Lesingis lies Lettris letters Liggist lyeth Likli likely Litil little Longid to belonged Lyf life Lyk like Lyvyng living M. Maad made Mannys many Mawle male Mede Salvation Mennys mens Mensioun mention Mete agens oppose Mo more Moche much Money many More greater Morewe morrow Mowe may Myche much Mygte power Mygten might Mynystriden administred Myraclus mâ—raculous N. Namelich namely Ne neither Nede necessity Nedis necessarily Niâ—asse unless Noon none Notabili notably Noumbre number Nylling nulling O. Omelies Homilies Oold old Oon one Oonli only Oonys once Openli maniâ—estly Othre other Overer superâ—ours Owen ought P. Pacchis and cloutis additions Parischens Parishioner Paske Passeover Peces mele pâ—ecemeal Perâ—it perfect Persoonys persons Physisien Physitian Poulis Pauls Prechiden preached Premyssis propositions Pretense pretended Prie pray Privey private Processe passage Proficied prophesied Prologgis prologues Puplischid published Purveied provided R. Radde read Recleimed opposed Redi ready Releef and rescaâ—l poorer and meaner sort Renne run Rennyng running or currâ—nt Rennyng herewith concuring to it Resoned learned Resoun reason Reule rule Rewine room Rightwisnesse justice Roos rose Route multitude S. Saaf safe Sad grave Sadnesse gravity Save the caase solve the question Scant scarce Schai shall Schapide prepared Sche she Schewe shew Schipp ship Schope intended or ordered Schortli shortly Schotte slew Schulde should Scole school Se see Seche seek Seie say Servage bondage Settid resolved Settiden placed Seyntis Saints Sigen did see Sikir secure Sikirli securely Sithen since Slider uncertain Sone Son. Sooth truth Sothe certain Sotheli certainly Sowdan Soldan Stabili firmly Stirid stirred Suffraunce permission Sugget subject Sum some Summe some Sunken in drawn in Synnys Sins T. Take mark be shewed Takun assumed Teche teach Thanne then Thei they Thennes thence Theuke meditate Thi thy Thilk that or the said Tho those Thorug through Tho that who Tiâ— to unto Togidere together Tre three Trenys lamentations Tretid treated Treuli treuly Trew true Trouthis truths Trowe believe Tungis tongues Twey two Twies twice V. Uce use Uerri very Ueyn vain Uidewite widowhood Unbigilefulnesse veracity Undeptabili undoubtedly Undoutabili undoubtedly Unto tyme unâ—â—l Unwist unknown Urri true W. Waast vain Waisching washing Wee l well Weie way Wel prisid well esteemed Weren were Werkis works Werre War. Weved complained Whanne when Whicchecraft witchcraft Whilis whilst 100 Wintre 100 years Wiste know Withoute forth external Withynne forth internal Witti learned Wittis undirstanding Wittyngis testimonies Wolden would Wole will. Worching working Worschipid worshiped Worschipid esteemed Wyf Wife Y. Y I. Ydel idle Ye you Yere year Yhe yea Yitt yet Ynoug enough Ysidir Isidore Yvel evil FINIS * Tract in Ioan. 96 97. †Lib. Strom. passim ‖ De Praescript Haeres * Lib. 3. cap. 2. lib. 2. cap. 3. Quia non possit ex his S. Scripturis inveniri veritas ab his qui nesciunt Traditionem Non enim per literas traditam illam sed per vivam vocem Ibid. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apologetic in fine Prologi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post medium * Dissuasive from Popery Par. 2. lib. 1. Sect. 2. †Sed tum S. Doctrina hujusmodi auctoritatibus philosophorum utitur quasi extrantis argumentis probabilibus auctoritatibus autem Canonicae Scripturae utitur propriè ex necessitate argumentâ—ndo auctoritatibus autem allorum doctorum ecclâ—siae quasi arguendo ex propriâ—s sed probabilibus Inniiitur enim fides nostra revelationi Apostolis Prophetis factae quì canonicos libros scripserunt â— non autem revelationi si qua fuit aliis Doctoribus facta
and comprehende them sufficientli in mi witt and in my mynde Wel Sone thanne ferthe thus Take thou thilk Feith which is a knowing whereynne we consenten in oure undirstonding to a treuthe being above oure capacite to fynde and knowe and therfore we knowen it bi this that God it affeermyd and take thou the Feith which is the Article or the Treuthe in this now seid maner knowun and certis never neither of these II. Feithis the Clergie or the hool Chirche may make of the newe at his owne wil. Forwhi it is not in the power of the Clergie neither in the power of the hool Chirche forto make such an Article to be trewe or to be untrewe as it is not in the Chirchis power forto make this to be trewe or to be untrewe that Marie conceyved a Childe in her maydenhode or this that Crist was deâ—d and roos agen unto lyf and so forthe of othere Articlis of Feith in this seid maner and kind And therfore it that al the Clergie or the hool Chirche may do heraboute is denouncing and declaring and defynyng to the sympler parti of the Chirche what is in ever either of these now last seid maners and that this is to be take for suâ—h seid Feith and that this othere is to be take for such Feith and so forthe of othere lyk But alle wise men may soone se that fer is this fro power to make eny thing to be such seid Feith and that the Chirche makith not a thing to be such Feith in this that he decreeth decerneth jugith determyneth and witnessith and publisâ—hith a thing to be such a Feith â—esoun wole that the wiser parti of al the hool multitude of Cristen Men take upon them forto teche and enfoorme auctoritativeli the simpler parti which thing ougte be take for Feith and which not and that into greet aligting and esiyng and suring to the simpler parti and â—o doith the Clergie to the Lay parti And of more strengthe than this is y se not that the determynacioun of the Chirche is But agenward take thou Feith which is the knowyng wherynne we consenten in oure undirstonding to a treuthe which we fynden not in oure resonyng other wise than for a creature which for sufficient evydencis we trowen not therynne to lie it affeermyde and take thou the same Treuthe so of us trowid and bileeved which also is Feith and ever either of these Feithis may be maad of new of the Clergie Forwhi the Clergie may make now first a Fastyng day and an Holi day which never weren bifore And of this making and ordinaunce risen up these II. Treuthis which never were bifore this day is to be fastid and this day is to be halowid Now manye of the symple peple mowe leerne these II. Trouthis of the Clergie that is to seie thei mowe leerne and knowe that this day is to be fastid and this day is to be holowid which thei witen not whi save for this that the Clergie seien so and affeermen so to them And therfore it is in the power of the Clergie to make into them such Feith as is now seid Fadir this maner of Feith whiche the Chirche may make is of noon othere kind but as is the credence or Feith which ech housholder may make to hise yong Children and hise rude and symple Hyves and to his Hondmaydens and Boond Men not myche witti to resone and therfore these Feithis whiche the Clergie may make ben fer fro the hignes and worthines of Feithis whiche God to us makith And therfore Fadir lete us speke her aftir as we hav spoken bifore of tho Feithis which we hav bi affermyng of God for suche ben algatis necessarie to oure helpe Sone y assente wel that we schulen so speke and therfore aske therof what thou wolte Fadir y aske this owith the Clergie or the Chirche bileeve as Feith eny Article which is not expressid in the litteral sense or undirstonding of holi Scripture and which is not folowing out of eny Article in holi Scripture but if he have forto it bileeve and trowe bi this Argument whatever God affeermed or schewid or revelid is trewe This Article God affeermyd or revelid Wherfore this Article is trewe And but if he have sufficient evydence for Treuthe of the II. Premysse as bi such a Premysse whatever the Apostlis or othere undoutabili trewe heerers of God or sum undoutable myracle or sum undoutable inspiracioun or sum undoutable appering without forth or withynne forth to eny persoone or sum long uce of bileevyng in the Chirche without eny bigynnyng knewen therof witnessid God to have affeermyd or revelid or schewid God it affermed revelid or schewid So it is that the Apostlis or sum other undoutatable credible heerer of God or sum undoutable myracle or sum undoutable inspiracioun or sum undoutable appeering withynne forthe or without forth or sum seid longe uce of bileeving in the Chirche witnessid that God affeermyd or revelid this Article Wherfore treuthe is that God affeermyd thilk same Article And yitt fer ther upon the II. now seid Premysse he muste have notabili likli evydencis in Argument and so likli that to the contrarie is not hadde neither hopid to be hadde eny evydence so likli And sotheli Sone as may ful openli be deducid if al what is seid of Feith in this present Book be wee l takun undirstonden and comprehendid whatever Article the Clergie or the hool Chirche bileeveth as Feith and hath not upon the same Article this seid processe of evydence and of prof he in so bileevyng is over hasti and usurpith and presumeth ferther than he schulde and upon whatever Article the Clergie can have the said processe of prof it the Clergie may bileeve as Feith without perel And if the Clergie have such a preef as now is ensampled upon sum Article not writen openli in holi Scripture neither folowingli out of eny Article so writen the Chirche so hath upon these trouthis that this holi lyver aftir his deeth is acceptid into salvacioun and to be reverencid and worschipid and folowid as for a savyd Soule and moche lovyd and worschipid of God and so of many Martiris Confessouris and Virgins othere and dyverse fro the persoonys of the Apostlis the Chirche hath the now seid prof and that bi help of Myraclis wel tried and examyned bi sufficient trewe witnessing or bi open at fulle schewing Thoug the Chirche nedith not seche help of Myraclis for the Apostlis to be doon and that bicause Crist seid to them Thus joie and be ye glad for your names ben writen in Hevenes And thanne therof folowith this to be take for an Article of Feith Thomas of Cantirbiri is a Seint Joon of Bridlington is a Seint in the said dew undirstonding of this word Seynt and so forthe of othere whose lyvyng and for whom the myraclis doon be wee l examyned and tried
bi witnessis sworne notwithstonding that pretense Myraclis and pretense Inspiraciouns and pretense Appeeringis of God or of Aungels withynne forth and without forth and legendis or lyves of Seyntis and othere stories whiche ben writen and hadde in â—ame ben ful slider and unsure groundis forto grounde upon them Feith that is to seie a treuthe passing nature and revelid bi God without passing greet trial of them For certis among them a diligent wise ensercher schal fynde sumtyme Supersticiouns sumtymes Errouris agens sure knowen Treuthe sumtyme Heresies agens the Feith and sumtyme contrariete bitwix hem silf as forto putte out in special where and hou oft it were â—ver longe here And therfore thoug the Chirche suffre manye suche to renne forth and be redde and be takin as wise men wole juge and fele of them the Chirche is not so hasty forto determyne autoritativeli them to be trewe Nevertheles alle tho whiche the Chirche takith into greet and perfigt examinacioun and ther aftir jugith and â—erreeth and determyneth autentikli to be trewe ben nedis to be take for trewe in lasse than sufficient prof be made into the contrarie and unto tyme thilk prof be maad and knowe as y seid bifore in the Ch. of the first parti of this Book But yitt that the Apostlis bitoken not out and bisidis holi Scripture eny Articlis unwriten to be bileeved for necessarie Feithis thoug summe men so comounli holden y may argue bi rigt notable evydencis of whiche the first is this The Apostlis bitoken not to cristen men eny Articlis to be bileeved as such seid Feith bi eny such wey which the Apostlis knowen to be no spedeful and sufficient wey forto in it bitake eny Articlis to be bileeved as so greet Feith But so it is that the Apostlis knewen wel that to bitake to the heering and mynde of the peple oonli without writing eny such Articlis forto be of them bileeved was no spedeful and sufficient wey Wherfore the. Apostlis not so bitoken The II. Premysse of this Argument may in this wise be proved Thilk wey was wel knowen considered and aspied to be insufficient and unspedful which was bi the Apostlis remedied and left and leid aside But so it was that this seid wey for to belyvere eny Articlis as such feith to the peple bi heering and mynde oonli without writing was left and leid aside and remedied bi this that thei wroten the Gospels and Epistlis to the peple Forwhi ellis thei hadden no sufficient cause for to so write And Luk in his prolog unto hise Gospel meneth the same Wherfore it folowith that the seid wey was wee l knowin and considered and aspied to be insufficient for the seid entent to be sufficientli sped Also the seid second premysse mygte be proved thus The Apostlis maad so wise bi the holi Goost forto overse and knowe Scripturis of the oold testament mygte soon knowe and remembre hou that manye trouthis Adam seide and taugte to hise sones and hise ofspring over it that is writen in the Bible Wherof no man in the tyme of the Apostlis coude eny thing seie and thilk maner it was knowun of the Apostlis to be trewe that Noe and Abraham seiden and taugten manye treuthis to ther here 's not writen whiche no man coude reherce in tyme of the Apostlis and al for that thei were not writen And in lyk maner it was trewe of David and of Solomon auentis ther heerers so that noon of ther wordis be knowun than tho ben writen And if we wolen come neer hoom Joon the Evangelist seithen the last ch of his Gospel that mo myraclis Crist dide than be writen in this Book which if thei weren writen al the world thoug it were turned into bokis schulde not take and comprehendo And that of al tho myraclis not writen in the Gospels not â—on is of us now knowun Wherfore it folowith that so wyse men as weren the Apostlis in goostli necessarie maters and so fulfilled with the holi goost and also wel putte into good aviâ—is bi ful witti Clerkis convertid into Cristen Feith knewn well that this wey forto delyver necessarie feith to peplis bi word and heering and mynde oonli without that of the writing was insufficient to the peple The second evydence is this If the Apostlis hadden lete renne eny Articlis undir necessarie feith to be bileeved without prof of the Scripture this entent and dede of the Apostlis schulde have be better knowen and holden of the Chirche which was in tyme of grete Constantyn the Emperor than of eny Chirche being aftir tho seid daies For so it was the Chirche in the daies of Constantyn holde not trowid not and considerid not that the Apostlis so left without writing eny Articlis to be takun as necessarie feith Wherfore no Chirche aftir the daies of Constantyn owith so holde The second premysse y may prove thus In the daies of the greet and first Constantyn Emperour there was maad an universal Counceil of all Cristen in Nice of Bityne in which universal Counceil was gaderid the Latyn Clerkis and the Greek Clerkis togider for this entent principali to declare the trewe feith in the article upon which Ari errid and folowingli forto putte out in an expresse Crede the substauncial pointis and articlis of oure feith as is opene in the stories clepid ecclisiastick storie and tripartid storie or ellis thus The Churchis storie and the third departid storie which stories ben the worthiest and moste credible of eny othere save the Bible And therfore so thei dide and maad a Crede which in the seid second book is writen But so it muste nedis have be that if the Chirche in tho daies hadde knowen or trowid that the Apostlis had delyvered to the peple eny articlis undir heering and mynde oonli the Chirche in thilk seid general Counseil gaderid for to point and articlee maters of our feith wolden rather have sette forth in writing of the Crede than maad tho seid articlis which the Apostlis left out of writing than tho of whom expresse mencioun is maad in the writing of the Apostlis And that fer as myche as to the mo nâ—de remedie is rather to be goven than to the lasse nede And the nede to putte tho Articlis undir writing was ful greet as soone aftir appere Wherfore the Chirche then gaderid hadde no conceite that the Apostlis leften eny suche Articlis of necessarie feith which the Apostlis not wroten And in lyk maner as it was in the first seid general Counseil of Nice that thei pointiden out Articlis of bileeve to alle Cristen peple into a foorm of a Crede so dide anothere greet general Counseil aftir at Constantynopil and manye othere provincial Counseils as apperith in the book clepid Decrees of Counseils rehercen the II. now seid Credis and in noon of them so making and pointing