thynges theriÌ„ not set furth expressly and namelye whiche euery christen man is bounde to receyue as trewe necessary beleuynge and obseruinge vnder the peyne of euerlastinge daÌ„pnation as it shal be hereafter proued not one lye by Gods worde but also by certeyne generall couÌ„cels The auctoryte of the catholyke church of chryst and the auncyent doctours expouÌ„dyng the scripture Wherby it shal appeare manyfestlye howe they are deceyued that wyll byleue nothynge that is not put forth manyfestlye in the scrypture euer demauÌ„dynge where that is fouÌ„de in the scrypture or how can ye proue it by the scrypture / which vngodlye doctrine was brought vp by the waldeÌ„ses Iohan wicleph IohnÌ„ hulse and Martyn Luther to no small decay of the fayth and Chrystes holy religion whiche euery good catholyke man both seeth and also lamenteth verye greatelye But once to begynne this treatyse / I wyll alledge some textes of the scrypture to proue that the holye apostles of Chryste lefte dyuers thynges in chrystes churche to be beleued kepte / of the which the scripture maketh no mency on at all but they be aucthoryzed by traditioÌ„ and custome onely withoute the scrypture Of the which places this shall be the fyrste of saynte Mathews the .xxiii. Chapiter Then spake Iesê° vnto the multitude or assembly of people / to his discyples The scrybes pharysees haue sytten vppon Moyses chayre seate or benche Therfore all that euer they byd you obserue do but do not after theyr work es for they say do not Saynte Hylarye which was aboue .xii. C yeres past expouÌ„dynge the seconde psalme of the sawter vnderstaÌ„deth by these Quare fremuerunt gentes wordes that our sauyoure gaue coÌ„mauÌ„dement to the people and his disciples to obserue the tradicyons whiche the scrybes and pharyses shuld teach theÌ„ besyde the lawe of God wrytten Hylaries wordes be these in latyne QuaÌ„uis Moises veteris testamenti verba in literis condidisset tamen se ê‘atim quedaÌ„ ex occult is legis secretoria mysteria septuaginta senioribus qui doctores deinceps manerent intimauerat Cuius doctrinae etiam duÌ„s in euangeliis meminit diceÌ„s Super cathedraÌ„ Moisi c Doctrina ergo horuÌ„ mansit in posterû que ab ipso scriptore legis accepta in hoc seniorû numero et seruitio coÌ„seruata est Which wordes are this moch in englysshe Though Moyses had writtteÌ„ the wordes of the olde testameÌ„t yet he opened seuerally or apart vnto the lxx elders which shuld remaine afterward doctours or techers certayne more secrete mysteries of the hydde thiÌ„ges of the lawe of the which doctrine our lorde also made mention sayeng The Scrybes and Pharyses haue sytten c. Wherfore theyr doctrine hath remained afterward or to the world to come the whiche beyng receyued of hym whiche wrote the lawe is kept both in this nombre seruyce also of the preestes or elders Hytherto saynt Hylarye whose wordes do declare sufficyentlye that those thynges / which were then practysed and had in vse among the faythfull / were not then nor are yet all wrytten but euen gyuen froÌ„ one to another as by hande and so are comen to our tyine Moreouer saynt ClemeÌ„t saynte Paules coÌ„panyon in preaching Episc i. A. the gospell affyrineth that saint Peter the Apostle did teach that men ought to obey the bysshops coÌ„mauÌ„demeÌ„tes in all lefull thiges though they dyd other wyse lyue bearynge in remeÌ„braunce our Lordes precepte sayng Do ye the thynges / which they saye or bydde you do but do ye not as they do / for they saye and do not Also he sayeth Our hartes and bodyes muste be prepared vnto the holye obedience of godê coÌ„mauÌ„dementes his byshoppes and preachers / that we may escape the peyne of hel and come to euerlastynge glorye These wordes saynte Clemente testifyeth that he learned of S. Peters mouthe and shewed theÌ„ to saynte James the apostle Aboute the ende of that epystle wrytten to saynt James saynte Clement thus sayeth Hec ergo praecepta nequis credat absque sui periculonegligenda aut dissimulaÌ„da quia iudicio del ignis aeterni cormeÌ„ ta sustinebit qui ecclesiastica decreta neglexerit That is to saye in our speach Therfore let no man beleue that these coÌ„mauÌ„deineÌ„tes are to be dyspysed or dissembled without his peryll because that he shall suffre by gods iudgmeÌ„t the paynes or tourmeÌ„tes of fyre euerlastyng which shall dispyse the churches decrees or determiniations Here we se that saint ClemeÌ„t affyrmed that he lerned of Saynte Peters owne mouth that the dispysers of the churches ordinauÌ„ces shulde be dampned for euer therfore and Marten luther folowyng other heretykê beyng before his tyine / as JohaÌ„ wycleph and Johan Husse was not ashamed to teache that no inennes ordynauÌ„ce shuld bynde vs to the obseruynge therof vpon arye suche payne and that nothynge was necessarye to be done of vs excepte it were commauÌ„ded in the holy scrypture Whether ought we to beleue of these two / Luther or saynt Clement the apostles Paules coÌ„panyon in preachynge which learned this lesson of saynt Peter But nowe as touchyng the tert of saynt Mathewe / which is afore alledged Luther and his scolers do vnderstande it onely of those thynges that are wryteÌ„ in the scrypture that in these thynges onely obedience ought to be gyuen vnto the minysters of the church and not when they coÌ„mauÌ„de any thyng to be done / whiche is not conteyned in the holye scrypture To that I answere that saynt Hylary and S clemeÌ„t yea saynt Peter of whoÌ„ S. Clement lerned that that texte made for the obseruynge of the churches ordynauÌ„ce dyd better perceyue what Christe our sauiour mente by those hys wordes then Luther and hys disciples Agayne I saye that the wordes immediatlye folowynge in that chapter wyll not suffre that letter to be vnderstande onelye of obedience to be giuen to the ministers of the churche preaching goddes lawe For anone after it foloweth thus They bynde heuy and intollerable burthens and lay them vpoÌ„ meÌ„nes shoulders Which wordes do declare that our sauiour commaunded the people his disciples to obserue do those thiÌ„ges whych the scribes and pharisees dyd bynde lay vpon meÌ„nes shoulders them selues and not onely those thynges whyche god hym selfe dyd bynde and laye vpon Lib. 4. Aduersê° martionem mennes shoulders Also Tertulyan vnderstandeth by those heuye intollerable burdeÌ„s mens preceptes doctrynes whiche they taught for theyr owne profyte Saynte Bernarde testyfyeth Homiliâ— 66. in câ—â—â— the same sayenge vpon this texte of S Mathew The scrybes and pharyses c. Qui non audierint eis tanquaÌ„ episcopis inobedientie reifuerunt etia in ipsum dominuÌ„ praecipieÌ„teÌ„ dicenteÌ„ Que dicunt facite That is to wyt They whiche haue not obeyed theÌ„ as bysshops haue bene gyltye of dysobedyeÌ„ce yea againste our lorde hym selfe coÌ„mauÌ„dyng and saynge Do ye that thynge which they byd you do Wherof it is manifeste that
abrogated by chrystes death That Paule spake there of that olde lawe of Moses it appeareth by that the proces of that epistle and chaptre where he speaketh of circumcision Now what argumeÌ„t is this good reader If ye be ledde with the spirite ye are not vnder Moses lawe ergo the traditions of the apostles vnwritten oughte not nor can not bynde meÌ„nes coÌ„science Saynte Chrysostom expowneth it thus He that hath the holy goost and in his liuing and dedes is ruled and ledde by the same doth quenche al yll desires and lustes and therfore he hath no nede of the lawes helpe that by feare of it he shulde lyue well Etiam qui ex sese suo fungitur officio quid opê° habet paedagogo For what nede hath he yâ— of hymselfe doth hys duetie of one appoynted to se hym well ordered as a childe As a horse that runneth fast of hym selfe nedeth not to be spurred eueÌ„ so the ryghteous and perfecte good maÌ„ ledde wyth the holy gooste is not vnder the lawe of god for as much as he doth lyue godly wold so contynew yf there were no lawe to enforce and constrayne hym so to do But what is thys to the holye apostles traditions Yea what maketh iâ— agaynste anye ordynaunce of the churche The beste men that lyue in the worlde haue nede of gods lawe to leade them streyghte in the waye and payth of vertuous lyuynge thoughe they ncade no lawe to compel them for feare of punyshmente to do well and to absteyne from synne After thys meaning and sense Paule saied Justo non est lex posita the lawe is â— Timâ— 1. not made for the ryghteous because sayeth Chrysostome the lawe is made that by feare and threteninge of it synners shulde leaue committyng of synne and be punished wheÌ„ they do amisse and therfore Paule sayed to the Galathians Lex propter transgressiones posita est the lawe is Gala. 3. made for transgressyons to be restrayned and punyshed thereby But of thys sufficient Some men alledge saynte Austen agaynst traditions whiche in a certen epistle to saynte Hierom wolde that we shoulde beleue that the wryters of the holye scrypture onelye neuer erred and gyue no credence vnto any other man be he neuer so holye and well learned excepte he dyd proue by the scrypture eyther by autours or by probable reasons that he sayed the truth and therfore men oughte not to beleue them that teache traditions To thys wyse reason J fyrste saye that seynge saint Austeyne hym selfe sayeth in sundrye places of hys bookes that we muste nedes obserue traditious as J haue declared before it is a great blyndnes or rather malice agaynste the truth to alledge hym agaynste traditions as though he were contrarye to hym selfe Secondarilye J saye that they whiche do set forth the apostles traditioÌ„s do proue theÌ„ by the scrypture other autours and probable reasons also as J haue done in thys booke therfore saynte Austeynes authoritie alledged before holdeth with vs agaynst the reprouers of traditions Thyrdlye J saye that saynte Ansteyne in the sayed epistle resembled and compared the bokes of holy scrypture vnto other bookes compiled made set forth by mans wyt without the reuelation of the holy goost as it appeareth by the tenour of that epystle euidently and therfore he mente nothynge there agaynste anye thynge taught or lefte to the churche of chryste by the holy goostes stirring and in spiration but he called there all suche doctryne holye scrypture that is good godlye though it be not wrytten expresselye in the bible but delyuered by tradition wythout wrytyng Therfore this argumente is soyled clerely Furthermore thys reason is made agaynst traditions of the churche The olde testamente The. 9. argument and the new are as sufficient for chrysten people beleuynge nowe in chryste as the olde testamente onely was for the iewes but the whole fayth vnto the which the Jewes were bound was expressed in the olde testament and the bokes of it / ergo the hole fayth to the whyche chrysten men are nowe bounde is expressely written in the newe testamente and the olde and therfore the faythfull are not bounde to beleue anye thynge not expressed in the Byble / and so there are no traditions vnwrytten necessarye to be beleued of vs christen people Thoughe thys reason do The answeare appeare good and pythye vnto them that are not learned in the scrypture or beynge meanelye learned therein are affectionate and so maryed to the coÌ„trarye opniyon / that all thynge whyche doth anye thynge soune to theyr purpose pleaseth them hyghelye yet in very dede it nothynge serueth for theyr malycious intent partely because the Hebrewes were of longe tyme faithful peple before theyr faith was wrytten by Moyses in hys fyue bokes and yet they were yâ— tyme bounde to beleue the thinges then not wrytten but afterwarde partelye for as moche as after Moyses had wrytten and the other bokes of the law were all wrytten the people beleued many thynges perteynyng both to the faith and also to maners whiche were taught by mouthe onely without wrytynge to the beleefe of the which and fulfyllynge also they were neuerthelesse bounde of necessytie And these traditioÌ„s not wrytteÌ„ some men of the hebrues called iÌ„ that Cabala toÌ„gue cabalaÌ„ because they were receyued by the yonger or later lyuynge people of the elders wtout wrytynge of the olde testament lyke as dyuers dilygente searchers of such thynges haue wytnessed by wrytynge Therfore this argument is answered vnto sufficyently as the next anone shall be god willynge whiche is thus framed of the lutherans vpon these saynt Hieroms wordes Quod ex scriptutis sacris In Math. 23. auctoritatem non habet eadem facilitate coÌ„temnitur qua approbatur That is to say That which hath not auctorytie of the holye scriptures is despised by the same easeynes by whiche it is approued or allowed but all traditions haue not theyr autorite of yâ— scrypture therfore they are as easely despised asalowed which they shulde not be yf men were bouÌ„de of necessyte to beleue theÌ„ or to kepe them wherof it foloweth that we are not bouÌ„d to beleue obserue any of them not wrytteÌ„ in the holy scrypture This reason hangeth altogether vpoÌ„ the yll vnderstanding of saynt Hieroms sentence which mente not by holy scripture that onely whiche is sette forth in the byble expresselye but all doctryne commynge of the holy goostes reuelatyon wrytten in the Byble or not written but taught the apostles and the church of them by mouth onely for els he had writen agaynste hym selfe which in dyuers places of his bookes exhorteth men to beleue and kepe many thynges not wrytten in the scrypture as it appereth before in this boke This is thoughte by a learned maÌ„ to be saint Hieroâ—s mynde where I examiniÌ„g and wayenge diligentlye saynte Hieroms commentaryes there haue founde that he mente another thing For he recyteth some mens opinion to haue bene
Iesu Christe and not a signe of them onelye as I haue declared of late in a boke sette forth of that same matter thus streighte writethe concludynge that treatise and finyshinge that eleueÌ„th chaptre Caetera auÌ„t cuÌ„ venero disponâ that is but I wyll set other thynges in an order wheÌ„ I shal come The greke 1. Cor. 2. letter hathe Ta de lipa os an eltho diataxomae Whych may be thus turned into latine Reliqua vero cuÌ„ venero de cernaÌ„ But the thinges remayning wheÌ„ I shall come to you I wyll ordeyne These wordes of saynte Paule do shewe manifestlye that he wrote not to the CoriÌ„thians the hole maner fourme of receyuynge the blessed sacrament of the aulter but lefte some thynges vnwrytten whiche he taught them by mouth onelye wythout wrytynge when he cam to them and was present wyth theÌ„ and therfore thys texte doth proue that all thynges whyche a christen man ought to beleue and kepe are not set forth in the holy scrip ture but diuers thinges are comen to vs by the holye apostle Paules tradition That saynte Paule thus here mente the holy doctour saynt Austen sayinge to Ianuary Epistola .cxix. By these Traditiâ—â— of the apostles perteynyng to the masse and the blessed sacrament oâ— the aulter wordes of saynte Paule / I wyll wheÌ„ I shal come set other thynges in an ordre we may vnderstande that it was much that he shulde shewe in an epistle that hole ordre of doynge in receyuyng the sacramente of the aulter whyche the whole churche through the world kepeth / to be disposed of hym that is varyed wyth no diuersitie of maners Do not these wordes of saynte Austayne shewe that after hys iudgement whyche was almost in euery poynt of diuinitie most excellente of al doctours whych wrote vpon the scripture saynte Paule dyd not describe and set forth the whole maner and ordre of receyuynge the sacramente of the aulter in that hys epystle nor any other wrytyng but onelye by mouth taughte it the Corinthians Tertulian wrytyng to his wife speakyng of a womaÌ„ maried to a heithen maÌ„ sayeth of receyuyng the sacrameÌ„t of the aulter before other meates fastyng Non sciet maritê° quid aÌ„te oeÌ„m cibum gustes Etsâ— scierit non paneÌ„ illuÌ„ credit esse qui dicitur whiche nowe remayneth in Christes church as come from hym by tradition Wyth the whyche agreeth ryghte well that the whyche saynt Austayne writteth in that same epistle saying Though oure lorde Iesus Christe gaue hys blessed bodye bloude vnto hys apostles after supper yet the whole church may not be blamed that the holy sacrameÌ„t is euer takeÌ„ of men yet being fasting Ex hoc eniÌ„ placuit spuÌ„i sctoÌ„ vt iÌ„ honoreÌ„ taÌ„tisacra meÌ„ti iÌ„ os xpÌ„iani priê° corpê° dominicuÌ„ iÌ„traret quaÌ„ exteri vel ceteri cibi NaÌ„ ideo per vniuersuÌ„ orbeÌ„ mos iste seruatur Thus it is in englyshe For after this tyme of Christes maundy it pleased the holy goost that to the honour of so great a sacramente oure Lordes bodye shulde entre into a christeÌ„ mans mouth before outwarde or other meates For therfore thys custome is kepte through the whole worlde In these wordes good christen reader / there are two thynges speciallye to be noted the one is that saynte Austayne a manne of suche deape knowledge in goddes worde as none hathe bene synce the Apostles time affirmed that it pleased the holye goost the spirite of truthe that we chrysten people shulde receyue the bodye of Chryste in the sacramente of the aulter before we eate any other meate so fastinge The which thyng is not expressed in the holye scripture but rather the contrary for as moch as in it we find that Christ gaue his bodye to his discyples after supper was done wheÌ„ they Math. 26. had eaten the paschal lambe so this custome came in to christes church by the tradition of the apostles whome the holye gooste taught not this poynt onely for the edifyeng of chrystes church but all other truthes necessarye therunto accordyngly as chryst had promysed theym before his deathe Iohan the euangeliste wytnessynge it in his Gospell playnly Is not euen this one thynge touchyng the receyuyng of our hosle fastynge taught by the holy goost without puttyng it in the scrypture ynoughe and sufficyeÌ„t to make vs to beleue that al truth necessarye to be knoweÌ„ beleued and obserued is not expressed iÌ„ the scripture to leaue vngodlye to aske where that or this thynge is set forth in goddê worde snpposynge that excepte Iohan. 16. it can be proued by plaine scripture we shuld neuer beleue it as truth nor kepe it as profytable The seconde poynte worthye to be marked in S. Austens wordes aboue recited is that he saieth it pleased the holy goost that to the honour of so greate a sacrament the bodye of our lorde Iesu Chryste shulde entre in to a chrysten mans mouth before other As doth Luther meates whiche is agaynste them which denye that the blessed sacrameÌ„t of the aulter shuld be honored of vs chrysten men Agayne to saynt Austen whiche thus wryteth in the same epystle Chryst gaue his bodye last after souper to his apostles that therby he myght coÌ„myt vnto theym more strongly the hyghnes of so greate a mysterye / and for that cause he wolde laste fyxe or fasteÌ„ that thynge in the hartes memorye of his dyscyples froÌ„ whoÌ„ he shulde departe to hys passyoÌ„ Er ideo non precepit quo deinceps ordine sumeretur vt apostolis per qnos dispositurus erat ecclesias seruaret huÌ„c locum That is to saye in englysshe And therfore christ coÌ„mauÌ„ded not after what order the sacrament shulde afterward be receyued that he might kepe or reserue this place or rometh to hys apostles by whome he shulde dyspose the churches or companies of the faythfull people Seest thou not here chrysteÌ„ reader that christe dyd not commaunde how and after what maner the sacrament of the aultare shulde be receiued of vs that he myghte leaue that to his disciples whiche afterwarde taughte the churche the fourme ordre maner howe Chrystes blessed body shuld be receiued of chrysteÌ„ people Is then all truth set forthe in the scrypture and nothynge by the apostles tradicioÌ„ Where reade we in all the scrypture the maner order in receyuyng this sacrameÌ„t which ordre christ left to his discyples to make publysshe To be shorte saynt AusteÌ„ recytethe strehghte waye there saynt paules wordes Caetera cuÌ„venero ordinabo I wyll order other thinges when I shal come to proue that the apostles of the which s Paule was one though not of the .xii. dyd set forthe the fassyon / ordre and maner of receyuynge chrystes blessed bodye in the sacrament This custome and maner to receyue the bodye of Chryste fastynge was before saynte Austens dayes spoken of Socrates whiche was one of the thre that made the historye called
halowe the water of baptisme and the oyle of anonyntynge and besyde that hym that receyueth baptisme of what wrytynges Cometh it not of a styll and a secrete tradition Moreouer the custome is that he which is to be chrystoned shulde renouÌ„ce or forsake the deuyll eyther by hys owne wordes or elles hys Dionise godfather for hym of the whych Dionise pauls disciple speaketh as I haue touched before also TertuliaÌ„ whyche was very nye De corona militis the apostles tyme saying AquaÌ„ adituri ibideÌ„ sed et aliquaÌ„to prius sub poÌ„tificis manu contestamur nos renuÌ„tiare diabolo et poÌ„pae et aÌ„gelis â—iê° WheÌ„ we wyl go to yâ— waterof baptisme sayth Tertulian but ther also a litle while first we vnder the hand of the byshop do ê“test that we do renounce or forsake the deuyll and hys pompe and aungels In lyke maner saynte De spiritu â—â—toÌ„ ca. 27. Basyll sayeth of that custom as foloweth Reliqua item quae fuerint in baptismate velut renuÌ„ciare satanae et angelis eius ex qua scriptura habemus NoÌ„ne ex priuata et arcana hac traditioÌ„e NoÌ„ne ex doctrina quam patres n ostri in silentio quod curiosos et otiosos submouet seruarunt The remenant also sayeth he which is done in baptysme as to renouÌ„ce the deuyll and his aungels of what scrypture haue we Haue we it not of a pryuate and a preuye tradicion Haue we not it of the doctrine which oure fathers or elders haue kepte in sylence the whiche remoueth or caryeth far of ydle men and curious The preest asketh of hiÌ„ that is christened whether he do beleue or not but what scrypture haue we for that Saynt Hierome speaketh To. 2. Aduersus luciferâ—anos Ciprianus lib. 1. epist 12. Ipsa inter rogatio quam fit in baptismate testis est veri tatis Credis in vitaÌ„ eternam et remissioneÌ„ peccatoruÌ„ y sanctam ecclesiam of it sayeng Praeterea cuÌ„ solemne sit in lauacro post trinitatis coÌ„fessioneÌ„ interrogare Credis in sanctam ecclesiam Credis peccatorum remissionem Moreouer when it is acustomed in baptysme after confession of the trinite to aske Doest thou beleue in the holye churche beleuest thou remyssyoÌ„ of synnes The chylde that is chrystened is thryse dypped in the water by an auncient custome tradicion withoute scrypture of the which Basyll thus wryteth De spiritu sctoÌ„ ca. 27. I am ter imergi hominem vnde est tradituÌ„ Nowe a man to be dypped thryse iÌ„ the water froÌ„ wheÌ„ce it is taught or delyuered MoÌ„ne ex priuata et arcana hac traditioÌ„e Cometh it not of this pryuate secrete tradicion Of this speaketh De corona militis keth Tertulyan sayenge DehiÌ„cter mergitamur aliquid ampliê° respondentes quâ— dominus in euangelio determinauit That is Ifterwarde we are dypped vnder the water thryse aunswerynge some what more then oure lorde hath determyned in the gospell Note well these wordes god reder agaynste them that wyl nothyng shulde be beleued done but yâ— onely which is coÌ„mauÌ„ded or set forth in the scrypture But s Hierome shall saye his mynde in this matter of baptysme Thou askeste of me where it is written I say in the actes of the To. â— aduersê° luciferianos apostles Et si scripturae autoritas noÌ„ subesset totius orbis in haÌ„c parteÌ„ consensus instar praecepti obtineret Nam et multa al ia quae per traditionem in ecclesiis obseruaÌ„tur autoritatem scriptae legis sibi vsur paueruÌ„t velutiÌ„ lauacro ter caput mergitare die dominico et per omnem pentecosten nec de geniculis adora re et ie iunium soluere multaque alia scripta non sunt que rationabilis sibi obseruatio vindicauit That is Although there were no auctoritye of the scrypture the consente of the whole worlde vpon this parte shulde opteyne lyke a coÌ„maundemeÌ„te For many other thynges also whiche are obserued in the churches by tradicioÌ„ haue vsurped or by vse taken to theÌ„ the auctoryte of a lawe wryteÌ„ as in yâ— lauatory of baptisme / to dyppe the heade thryse / vpon sonday and al the tyme betwene Easter and wytsontyde neyther to honour god knelynge nor to fast and many other thynges ar Note this not wrytten which a reasonable obseruatyon hath chalenged to hyr This saynt Hierome hath spoken to the great reproch of al those that saye nothynge shulde be beleued and kept excepte the scrypture made therof some meÌ„cyoÌ„ Also here we se that it is not a new thynge to aske where it is wrytten in scrypture and that s Hierome thought the custome tradicion of christes church sufficyent for the auctorite and defence of sundrye thynges without the scrypture But to saynte Dionise s Paules disciple whiche thus wryteth of this matter Pontifex ter illuÌ„ a quis imergit hac trinaillius mersione et emersione tres beatitudinis diuinae personas inclamans The bysshoppe dyppeth him thryse vnder the water De ecclesi hierar ca. â— part 2. callynge vpon the thre persons of yâ— godly blysse with this threfolde dyppynge in to the water and dryngeth hym oute againe Though the saing of s Dionise Paulê scoler be sufficieÌ„t to proue that it came frome yâ— apostles by tradicyon that in baptysme the chylde is put vnder the water because he was in the apostles time and learned the truth of chrystes religion of theÌ„ of S. Paule and Hierotheê° his maysters yet for a fuller prouffe I wyll brynge hyther the apostles owne wordê out of theyr canoÌ„s Cap vâ—â—â— whiche are euen these If anye bysshop or preest do not vse thre mersions or dyppynges of one mysterye / but do ones dyppe the chyld in baptisme which semeth to be gyuen in our lordes death let hym be deposed For our lord sayde not to vs baptyse or chrysten ye in my death but you goynge teach all people baptysige theym in the name of the father De eccle Hier ca 2 part 3 and the sonne / the holy goost Fynally saynt Dionise Paules scoler declarethe what is signyfyed by the dyppynge the chylde thryse vnder the water iÌ„ the font saynge Proprie et coÌ„uenieÌ„tissime mersio illa qua totus homo aquis operitur ad imaginem mortis ac se pulturae informis accipitur That is to say in englyssh That dydpynge by the whiche the whole man is couered with water properly and moste conueniently is receyued to the ymage or forme of chrystes deathe and buryall which was without fourme or shape The puttynge of the chylde when he is chrystened thryse vnder the water betokeneth chrystes death thre dayes buryall as the takynge of the child out of the water sygnifyeth to vs chrystes rysyng vp againe Excepte the chylde be very lyk to take death therby or any â—â—â—able harme from death Therfore as chrystê bodye was hydde cleane in his graue or sepulchre so ought the
of gods aulter wyth most chast powrynges on it of moost holye oyle manye men can not abyde that hymnes and psalmes shuld be songe in the churche vnto the honour of god the styrryng of the herers vnto greater deuotion when at the begynnynge of christes churche in the apostles tymes christen people dyd vse to synge songes vnto the honoure of god to encorage theÌ„ selues to be the better disposed as we may reade in one Pliny whych Plenius secundus in epist ad traianum was not chrystened and yet he spake of that thyng saying Affirmabant autem hanc fuisse suÌ„maÌ„ vel culpae suae velerroris quod essent soliti stato die ante lucem conuenire carmenque christo quasi deo dicere secuÌ„ inuicem Thys in englysh But they affyrmed that thys was the chyef poynte eyther of theyr faut or of theyr erroure that they were wounte to assemble and come togyther before day vpoÌ„ a daye appoynted and saye with theym selues one to another a verse or a metre vn to chryste as to God And to coÌ„fyrme this matter more surelye I wyll brynge forth the wytnes of one Phylo which was a iewâ— borne and tourned to Chrystes fayth He beyng in chrystê tyme and his apostles thus testifyeth of chrysten mennes songes and hympnes sayde and songe vnto god as Eusebious hath wryten Euse 〈◊〉 secuÌ„do â—â— 17 Agathense consilium cap. 30. aboute twelfe huÌ„dred yeres passed Vnus ex iiÌ„bus in medio coÌ„surgens psalmum honestis modulis concinebat et praecineÌ„ti vnuÌ„ versicu luÌ„omnis multitudo respondebat That is One of them al rysing vp iÌ„ the middes dyd syng a psalme or a song with semely measures all the multitude dyd answere hym syngyng before or fyrst one verse as a chauÌ„â— doth in a qurie Hyther Philo settynge forth the begynnyng of chrysteÌ„dome / the ordynaunces of the church wheÌ„ it fyrst begon and dyscrybed the begynnynge of the apostles tra dicions and therfore the custom of syngyng verses psalmes hines and other songes is not to be set at naught hauynge theyr begynnynge of the apostles by tradicion Adde to these verytes vnwrytten this also yâ— the preest at masse vseth certayne prayers to coÌ„secrate the hoost to turne it through the almyghty power of god and the workynge of the holy goost in to Chrystes verye bodye which wordes are not in the scrypture but came vp by the apostles tradicion and teachynge De spi s cap. 27. by mouth onely They are thought of saynte Basyll to come as I sayde by tradicyon Lib. 2. ca. 19 whose wordes are these Inuocationis verba quuÌ„ ostenditur panis eucharistiae et poculum benedictio nis quis sanctoruÌ„ nobis in scripto reliquit Nec enim his contenti sumus quae coÌ„memorat apostolus aut euangelium verum alia quo or et ante et post dicimê° taÌ„quam multum habentia momeÌ„tiad mysterium quae ex traditione citra scriptum accipimus The wordes sayth Basyll of inuocation or callyng for helpe wheÌ„ the bread or fode of the sacramente of the aulter is shewed ouer yâ— preestes head to the people at masse and the cuppe or chalyce of blessyng who of the holye menne hathe lefte vs in wrytynge For we preestes be not contented with those wordes whiche the apostle saynte Paule dothe remeÌ„bre or the gospell but we do saye other also both before the coÌ„secratioÌ„ and after as hauynge moche pythe or bcynge of great effecte to the mysterye or sacramente which wordes we haue receyued of tradicyon without wrytyng Hytherunto S. Basyll playnly disprouyng theyr opinion whiche say that all thyng which we are bouÌ„d to beleue or do is coÌ„teined in the holy scrypture Of the wordes De ettle hierar ca. 7 patte 3. of consecracyoÌ„ the holy Dio nise saynt paules dyscyple thus wryteth At vero efficientes consecrationis preces fas non est scripto interpretari neq ipsaruÌ„ arcanum siue illas quae ex deo fuerint virtutes eÌ„secreto in publicum efferre Sedsicut nostra habet sacro sancta traditio vbi eas sacratioribus instructionibus hauseris at q ad sacra tioreÌ„ habitum capatioreÌ„ q intelligentiam diuino a more sacris q actionibus coÌ„summatus euaseris ad su premaÌ„ ipsarum sciam subueheris di uina lu ce radiatus That is this moch to saye in englysshe But it is not lefull before god to expowne or translate by wrytynge the prayers which made the con secratyon nother to publyshe or vtter openly the pryupte of theÌ„ either the vertues which ar done Eherfore the masie eughte not to be in the engiysshe tongae but lyke as oure holy tradicyon hath after that a man hath lerned them with very holy or halowed institutioÌ„s being made perfecte is comen vnto a holyer state and an vnderstaÌ„dige more apte to perceyue throughe or by the loue of god and holy dedes he shall be caryed vp or promoted to the hyghest knowledge of them when he hathe bene made bryght or shynyng lyke the sunne beames with Gods lyghte Doest not thou here se playnlye good reader that the prayers vsed of the preest whê he doth coÌ„secrate the host of breade at masse came of the holy tradicion of chrystes apostles that it standeth not with gods law to vtter abrode amoÌ„g the lay people the prpuyre of theÌ„ by expownynge or translatynge theym with wrytynge Saynte Dionise dyscyple testifyeth that the holy apostles vsed certayne sygnes and ceremones in the celebracyon of the blyssed sacrament of the which scrypture speaketh not these are his word traÌ„stated out of greke in to latine Ne in ipsa quideÌ„ sctiÌ„ssimoruÌ„ sacrameÌ„torum celebratione sancti illi nostrae ceu legalis traditio his magistri diumis at q honestissi mis abstinuere signis That is to say Chose mayiters of our tradiction belongynge to the lawe dyd absteyne frome godlye and moost honeste sygnes no not in celebratynge of the moost holye sacramentes Vpon the whiche texte of saynte Dionise Pachymeres whiche was aboue M. yeres sence thus hath Theologiam quae per figuras diuinis oracu lis ttadita est TelesticeÌ„ asserit di onisius vt quae per sacerdotum institutioneÌ„ ceremonias tradat sacramentoruÌ„ coÌ„prehensas signoruÌ„ involucris dionise He affirmeth that diuinite which is expressed by tokens or taught in the holy scrip ture by figures tobe figuratiue because it teacheth or deliuereth ceremonies of the sacramentes by the preestes institution whiche ceremonies are coÌ„preheÌ„ded or conteyned in couerynges of sygnes The heades of the aulters are set towarde the easte we do praye tournynge our faces towarde the easte the which thynge comethe by the apostles tradicyon as dyuers autours do wytnes of the whiche saynte Damascene is one sayenge We do praye towarde the easte not by chaunce but because god is lyght that may be vnderstande and the sunne of ryghteousnes christ is called in the scripture orieÌ„s the east the east
the place of the wounde anone it was ful of bloud water Ther vpoÌ„ they sayed that they wolde proue whether anye myracles shuld be wrought therby for as much as christes freÌ„des sayed yâ— manye myracles were done by him They broughte the water bloud to their synagoge caused sicke folke to be washed with it amonge the whyche there was a verye aged man whiche had the palsey or the losyng of his membres eueÌ„ froÌ„ the tyme of his birth He as sone as he was washed with yâ— water bloud was streight hole rose out of his bed weÌ„t home TheÌ„ yâ— people brought thither al diseased sicke persons the blind the halt the lame the deafe the dome the lepers with all other as sone as they were washed with the water bloud they were forth with deliuered froÌ„ their diseases The which wheÌ„ yâ— people sawe they beleued in our sauiour iesu and praysed him highly After this A thanasi which wrote aboue M. cc. yeres passed telleth yâ— a christeÌ„ maÌ„ had this ymage of christ leftit thorow negligeÌ„ce behind him in syria wheÌ„ he departed thence wheÌ„ he was examined of the of the Metropolitaine of yâ— citie he coÌ„fessed the Nicodemê° which came to iesu by night made it with his owne haÌ„des gaue it to gamaliel pauls schole scholemaister wheÌ„ he died gamaliel when he sawe yâ— his death approched drew nighe gaue it to Iames Iames to symeon symeon to zacheê° so froÌ„ tyme to time it continued in Hierusalem nigh vntil yâ— citie was destroied whyche was the .xliii. yere after christes asceÌ„sion in to heueÌ„ For about ii yeres before the destructioÌ„ came by Titê° Vaspasianus the faythful and disciples of christe were aduertised by yâ— holy gooste to depart froÌ„ HierusaleÌ„ in to the kyngdome of kynge Agrippa so they did carying with them al the thinges that did belong vnto christes religion amonge the whiche was that christes ymage which remayned in syria til this day when my father mother dyed I receyued it by the ryght of an heire and do now possessee the same Hytherto I haue recyted saynte Athanasius wordes entreatyng of thys marueylous storye whyche I haue rehearsed here the meÌ„ may se both that ymages haue bene longe in Christes churche the God hath wrought by them great and straunge myracles to the greate comforte of christen people and finally that men shulde be wyse that they do not mysuse the ymage of christe and hys sayntes leste they feele gods vengeaunce therby Now to go forwarde I wyl recyte yet a fewe thynges moo that are receyued and vsed by tradition in christes church without writing of the which thys is one that we The lentes fastynge do faste the lente For albeit it hath authoritie as saint Austen Aug. Ianu. epist 118 affirmeth of Moses and Helias fasting in the olde law also of christes in the new which fasted fortye dayes yet it cometh to the churche by the apostles tradition yâ— it is coÌ„maunded to be kept and obserued fastyng For saynt In epist ad Marcellam Hierom this wryteth Nos vnam quadragesimaÌ„ secuÌ„duÌ„ traditioneÌ„ apostoloruÌ„ toto aÌ„no teÌ„pore nobis coÌ„gruo ieiunamê° That is We do fast one leÌ„t accordiÌ„g to the apostlê tradition in a time mooste mete for vs of al the hole yere Lo hieroÌ„ saieth the the holy apostles dyd or dayne and institute the faste of the lent and we folowynge Luthers blyndnes saye that the apostles taught nothynge which they wrote not afterwarde and do dyspyse this faste vtterlye preferrynge herin our owne carnall iudgementes and flesshely yea bestly lustes before the auctoryte iudgemeÌ„t of s Hierom whiche as he sayde hym selfe fasted wonderfullye moch euen so he sayth the apostles taught the feaste of lent by tradicyon Of the which one theophilê° wrote thus before S. Hierome whose boke Lib. â— he translated out of greake in to latyn NequaquaÌ„ diebus quadrage simae sicut luxuriosi diuites solent vini poculuÌ„ suspiremus neque in procinctu et prelio vbi labor et sudor est necessarius carniuÌ„ edulio delectemur Qui auteÌ„ leguÌ„ precepta custodiunt vini vsum repudiant et esum carniuÌ„ That is in oure language Let vs not syght for or greatly desyre wyne in the lente dayes as ryot ous rych men are wont neyther let vs delyte iÌ„ eating of fleshe iÌ„ the state of an army when they be ready to gyue battayle and in battayle where laboure and sweate is necessarye They that do kepe the commauÌ„dementes of lawes do refuse or forsake the vse of wyne and the eatynge of flesshe This we se that lente was aboue twelfe huÌ„dred yeres synce fasted and that deuote meÌ„ dyd absteyne both froÌ„drynkyng of wyne also froÌ„ eatyng of flessh in it How wel this is nowe kept of chrysten people it neadeth not me to tell but rather to lamente and bewaile the greate and exceadyng ryote and gluttonye whiche is nowe vsed bothe in eatynge of flesshe and dryukynge of wyne of the whiche I haue spoken more largely in my boke of fastyng But that lente fastynge came from the holy apostles saynt Iohan the euaÌ„gelistes Epist 4. dyscyple Ignatiê° maye wytnesse sayenge QuadragesimaÌ„nolite pro nihilo habere imitationem eniÌ„ continet dei coÌ„uersationis That is to say Esteme not lente for naught for it conteyneth the folowyng of gods conuersatioÌ„ Where or of whom learned Ignatiê° saynte Iohans scoler this coÌ„maundement of the lentê fast yf he learned it not of his mayster saynt Iohan or of the other apostles This blyssed martyr saynt Iohans discyple byddeth or coÌ„mauÌ„deth vs to faste the lent Luther and his scholers lyke be lye gods or whose bely is theyr god and ryotous epycures do teache vs to breake it whether partye ought chrysten people to beleue and folowe Saynt Ignatiê° coÌ„mauÌ„deth vs also to tast the wensday and fryday sayng Quarta vero sexta feria ieiunate reliquias pauperibus porrigentes Faste ye the wensday the frydaye gyuyng the remenaunt or scrappes to the poore Seest thou not good chrysten reader that the frydaye oughte to be fasted and the wensdaye after the apostles doctryne which this saynt Iohans discyple wrote Why therfore sayest thou that the apostles taught nothynge but that only which they wrote afterwarde in the holy scrypture Ceasse for shame that foÌ„de babliÌ„g Leaue of that vngodly doctrine which poysoneth the soule bryngeth it to vtter confusyon yf it be not forsaken in tyme. Theophylê° sayeth Habemus quadragesimam ab apostolis institutam et ordinataÌ„ We haue the lent institute ordeyned of the apostles Wherfore oughtest not thou rather to beleue hym then lewde lyenge Luther was not he both godly and excellently learned as saint Hierome was whiche testifyeth the same that tyme when this matter was nothynge deubted of were not these doctours nerer the apostles tyme by more theÌ„ M. c.
to the clergie do take wiues if they wyl but onely the readers singers Which were two degrees in yâ— church among yâ— clergie at yâ— season whoÌ„ onely yâ— apostles coÌ„mauÌ„ded to mary yf they wolde excluding cleane froÌ„ marrying preestes deacons and subdeacons Also they ordeyned Cap. 20. coÌ„maunded that none of the clergy shulde be warraÌ„ters or suerties saying Clericê° fide iussionibê° iÌ„seruiens abiiciatur That is Let the cap. 17. et ca 18. clerke which is a suerty be caste away Likewise they taught the church that he whiche had maryed 1. Tomo 3. two wiues a widow an outcast or a coÌ„meÌ„ womaÌ„ shulde not be ê“moted amonge yâ— clergy to holye orders though the apostle paule saying a bishop or preeste muste Tertul. ad vroreÌ„ Apostolê° non sinit digamos pÌ„sidere haue one wife meÌ„t as tertuliaÌ„ sayth yâ— bigamê° shuld not be chosen a preest Of theyr traditioÌ„ it came also that one bishop shuld not giue holy orders to clerkes of anothers diocesis Likewise yâ— orders offices of the church shuld Cap. 36. not be obteined by money that a clerke or a lay maÌ„ coÌ„tynuyng in Cap. 30. playinge at dice or hasarde and a lay man puttyng hys wife froÌ„ hym shulde not be suffered to receyue the blessed sacramente of the aultare But to be briefe I wyll speake no more of them at this tyme but wyll recyte yet a fewe traditions of the whiche thys is one that we beleue that our blessed lady christ our sauiours The coÌ„tynuall virginite of our lady deare mother was coÌ„tinually a virgin til her deth which Eluidius denyed the because he could fynd no scripture to proue it but rather as he supposed falsely the scrypture was agaynst it and therfore saynte Hierom in hys boke made agaynste hym called hym an heretyke though it can not be sufficyently proued by the scrypture that she was a vyrgen vntyll hyr departynge out of thys worlde The which thyng ought to stop theyr mouthes that affyrme all thiges to be expressed in the scrypture whiche we are bouÌ„de to beleue vnder payne of damnatyoÌ„ I am verye sure that no man is able to proue this veryte by any texte of the holye scrypture and yet he that beleueth it not is yf he stande stoburnly in defence therof an heretyke therfore saynte Hierome as I haue sayde already called Eluidius an heretyke which maynteined that our lady had other chyldreÌ„ besyde chryst whom she conceyned withoute man by the holye goost What wyll or can they now here say that requyre scrypture for euery thynge and euer aske where is that or this wrytten The which they neuer can do lernedly in the scrypture Let theym answere to this one poynt or to the chrystenynge of chyldren as to diuers other put forth in this treatyse before Bullynger one of Luthers scholers laboureth to proue by scrypture that oure ladye chrystes most honourable mother was a contynual virgeÌ„ lest he shuld be enforsed coÌ„pelled to confesse that all truth whiche we must beleue is not expressed in the holy scrypture but he laboureth al in vayne as anone hereafter it shall playnly apere For he abuseth these wordes of the prophete Ezechiell to that purpose Porta haec clausa erit et non aperietur et vir non pertransibit per eam c. That is in englysshe this moch to saye This Ezech. 44. gate shall be shytte shall not be opened and a man shall not passe throughe by it Loo sayth Bulliger hath not the prophete discrybed here aptelye ynoughe the holye wombe of the virgyn Mary Chrystes mother of whoÌ„ the sonne of ryghteousnes is born to vs This Bullinger wresteth this prophettes sentence froÌ„ the litteral sence vnto an allygory whiche al lerned men do coÌ„fesse not mete to proue any doctryne beynge in controuersye for the defence of his deuyllyshe heresy Proclus the bisshop of Cizicene sayeth he doth none otherwyse expowne this the prophetes texte What then he doth vnderstaÌ„de yt mystycally by an allegorye Is that sufficyent to proue any kynd of doctrine or to perswade any thynge in questyon and coÌ„trouersye Agayne S. Hierome doth otherwyse expowne it that is to wyt of the gate of the lawe the prophettes For he thus wryteth What gate is this that is alwayes shytte onely the lord god of israel entreth by it Trulye that of the which oure sauyour speaketh in the gospel Wo to you scrybes pharysees hypocrytes wo to you doctours of the lawe which do take away the key of eunnyug ye entre not in youre selues and theÌ„ that are about to go in ye prohibite Of this gate sayeth Hyerome the prophet writeth vnder the name of a booke Erunt verba libri istiê° sicut verba libri signati c. The wordes of this booke shal be as the wordes of a booke sygned or sealed so forth No maÌ„ coulde Apoca. 5. â— open and louse the seales of this booke but he of whome Iohan speaketh in the apocalypse sayng Beholde a lyon of Iudas trybe hath optayned the victorie which openeth the boke and louseth the seales of it For before Chryste came the gate of the lawe and the prophettes and all knowledge of the scrypture was shytte paradise was also shytte which by chrystes death were opened the vele of the teÌ„ple brake the vele In 2â— 2. Cor. 3. taken away al thynges were open and manifeste Hitherto S. Hierome / whose wordes declare that this texte ought otherwyse to be expowned then Bullynger vnderstandeth it to defende his naughty and damnable heresie NotwithstaÌ„dyng saynt HieroÌ„s exposition is mystycal or allegorical and not litteral in dede For to the letter by that gate or dore is mente a certayne gate or dore of the temple that was shytte and no man but the prynce whiche was gods vycar myght enter into the temple at it to offre sacrifices vnto god therfore the prophete sayed Vir non pertransibit per eam A comen man or any other then the chyef or prynce shall not passe through it This is the true meanynge of the letter as it shall easelye apeare to hym that wyll wey and examyn dily gently the texte wythout all affection and corrupted iudgemente and therfore this place of the prophet caÌ„ not proue Bullyngers purpose that our ladye chryst our sauyours blessed mother was a continuall virgyn thoughe it be very trew that she so was and Heluidiê° was iustly estemed of saynt Hierom an heretyke for the denyenge that she coÌ„tinued a vyrgyntyl her deth Moreouer saynt Ciprian expownyng the apostles crede sayth that the prophet Ezechyell dyd set forth the wonderfull maner of our ladyes bryngynge forthe chryste and that he called our ladye blessed saynt marye chrystes mother a gate by a fygure In the whiche place the sayde Cipryan affyrmeth that our ladye was a perpetuall virgyn To be shorte in this matter Saynt Hierome in his hole boke compyled and publyshed of
suê‘stitious superfluous tri feling vayne traditioÌ„s which shulde be more estemed theÌ„ gods coÌ„mauÌ„demeÌ„tes kepte also before them yea gods coÌ„maundemeÌ„tes broken for the kepinge of them such as was the iewes ordinauÌ„ce to wasshe their handes before meate lest by the fylth of the haÌ„des the meat myght be defyled it so defyled myghte defyle the eaters soule and of offeryng also the chyldrens goodes in the temple before the helping of theyr poore fathers and mothers All such plantynges shal be plucke cleane vp by the rotes sayeth chryste but what is thys agaynst the godly holsome and necessarye traditions of christes churche of the which I haue recyted in thys booke the greater part Moreouer they allege S. paule sayeng to the Galathians Cap. 1. But though we or an angel froÌ„ heauen preach saue it that we haue preached that same be cursed or diseuered froÌ„ your coÌ„pany As we haue saied before so say I again If any maÌ„ preache beside it that ye haue receiued let him be cursed or seperate froÌ„ you If he ought to be cursed or put froÌ„ christeÌ„ peoples coÌ„pany that preach ought beside that wich paule preached the people receiued why shulde we beleue or kepe mens traditions which paule preached not nor the people then had receyued them This reason dependeth vpoÌ„ the wronge takyng of saynt paules The aunsweare wordes For he ment not that euery preacher of any thing whiche he had not preached and the galathyans receyued shulde be acursed or seperate froÌ„ theyr coÌ„pany for theÌ„ he had bene cursed hym selfe which preached many thynges that he taught not the galathians Therfore Paule is to be vnderstande of theym that preache any thynge agaynst the gospell which he hadde taught the galathyans and they receyued it but afterward forsoke it receyuyng the olde lawe of Moses and ioynyng it with the gospel of chryst as though they could not be saued by fayth in chryste without the kepyng of those ceremonies then prohibite vtterly This is the true meaning of saynt Paule saynt Austen expo wneth it generally of all doctryne that Lib. 17 cap. 3. contra faustuÌ„ is agaynste the apostles and the gospell established by theyr prechyng And so the greake Para o muste be translated contraquaÌ„ or coÌ„tra quod that is otherwyse theÌ„ or coÌ„trary to that paules purpose declareth none other thynge to be mente of hym whiche was to perswade the galathians to retourne agayne from the keping of the ceremonies of Moyses law and to beleue no false teacher la bourynge to make them thynke that Chrystes gospell were not sufficient for theyr saluatyon with oute those ceremonies Sayeth not saynt Paule that he meruey led that they were so sone turned from the gospell and from hym which called theym to the grace of chryste in to another gospell whiche is not another sauynge that there besome which do trouble you and wolde tourne vp so downe chrystes gospel What nede we anye further declaratyon yet lest some maÌ„ wyl suppose that this is myne owne phansye or dreame let men marke these s Chrysostoms wordes vpon the same letter of paule If any angel come froÌ„ heueÌ„ corruptyng the preachynge of the gospel let hym be coursed Againe Etiam si quid vis labefactarint a nathema siÌ„t yea yf they do corrupte or subuert a litle or what thou wilt / let them be cursed Nec mihi ipsi parco si diuersa predicem Nother I spare my selfe yf I preach or publishe thynges contrary to the gospel This is sufficyente for the full confutacion of that argumente / especially seyng that I haue declared by paules owne wordê dyuers doctours expositions sette forth vpoÌ„ theÌ„ that he taught many thynges whiche he wrote not at al and sainte Paule sayeth not If any man do preach ought be syde that whiche I haue wrytteÌ„ to you or you receyued of me by my wrytyng but besyde that which I haue preached to you whiche maketh nothynge agaynste tradicions or verities vnwrytten which Paule preached more theÌ„ ageÌ„st that which he wrote Marke also reader that Paule spake there to the Galathiâ—s of the gospel that he had preached which in dede ê“perly is the good mery and ioyful tydynges of our saluation by chryste oure sauioure vnto the which mans tradicioÌ„s do not ê‘teyne nor to anye parte therof but as thynges helpinge to the easyer vnderstandynge better fulfyllyng of it and therfore these Paules wordes speakynge of settynge forth another gospel do nothynge at all make agaynste the churches tradicyons They yet procede on reasonynge The .iiii. reason thus vpon saynte paules wordes Videte nequis vos decipiat per philosophiam et inaneÌ„ fallaciam secunduÌ„ traditioneÌ„ hominuÌ„ that is Take ye hede or beware lest any man deceyue you by philosophy and vaine deceite after the tradicion of men Here saynt Paule byddethe men to be ware lest they be deceyued by mennes traditions therfore they are not to be kepte This reason is so weake yea so fonde folysshe yâ— it is not worth rehearsing moch lesse any coÌ„futacion For Paule warnethe men to be wyse leste some man deceyue them by philosophye and voyde crafty haÌ„dlynge theÌ„ after mennes teachiÌ„g and not to be ware absolutely generallye of all traditions for theÌ„ he hadde sayed agaynste his owne instructions gyuen to the corinthians in the .xi. chaptre of the fyrste epystle when he spake of his tradicions as I haue alreadye declared and also when afterwarde he badde the thessalomans stande faste kepe hys tradicions .ii. Thess .ii. Agayne he expowneth his mynde by the wordes nexte folowynge which be parte of the same seÌ„tence and are lefte out of these meÌ„ because they dyd make agaynste theyr purpose after whiche fasshyon the deuyl alledged the scripture as all his knyghtes the heretikê doo It foloweth Secundum elementa mundi et non secunduÌ„ christum That is After the elementes of the worlde and not after chryste which is as moche as yf he sayde Be ware and circumspecte lest any man deceyue you by philosophye vaine deceyte after the tradicyon of meÌ„ in worshyppynge and obseruynge the planettes to whose influences coniunctions the lyenge apostles and false prophettes did referre ascrybe al thynges / as the phylosophers astronomers dyd / not to god as the autour of theÌ„ This kynde of doctryne as it is not after Chrystes teachynge and religyon / so no good chrysteÌ„ man hath or dothe defende it / or maynteneth anye suche tradicyons whiche are properly called mens tradicions for as moche as they be inuented by man onlye without the steringe and inspyration of the holy goost and so are not the apostles and the churches tradytyons but they come chyefely of the holy goost as wytnesseth the blessed martyr Fabian which was aboue M. In epistola ad episcopoâ— orientales ccc yeres past sayenge Cura vestrae solicitudinis est adhibenda vt ea quae sunt ab apostolis eoruÌ„que successoribus ordinata