wrytteÌ by saynt Peter and a boke of actes with a reuelatioÌ which are not alowed to be scripture Enoch wrote a boke of the which Iudas iÌ his epystle spake and also Tertulian Manye dyuers De habitu muliâbri other bokes were ascrybed vnto the apostles and euangelystes beynge put forth in theyr names and bearynge theyr tytles whiche in dede eyther they neuer wrote or els the holy gooste moued not them to make them or thought it not good nor necessary to haue them receyued and vsed amonge chrysten people which thing he opened taught the holy apostles and other the beleuynge people of and frome whom the certeyne knowledge whych is the holy scripture and whych is not doth come as S. Cypryan sayeth thus wrytyng In enarrâ symbo apâ Quae sunt noui ac veteris instrumeÌti volumina quae secundum maiorum traditionem per ipsum spirituÌ sanctum inspirata creduntur etecclesiis tradita competens videtur in hoc loco euidenti numero sicut expatrum monumentis accepimê° designare That is to wyt Whiche are the bookes of the newe and olde testament that accordynge to the elders tradition are beleued to be inspired by the holye gooste and delyuered vnto the churches it semeth mete to assigne or note in thys place by an euidente noÌbre lyke as we haue learned of the fathers recordes or bookes Then streyght he recyteth the numbre of the bokes whyche are reckened to be holy scrypture Wherby it appeareth yet ones agayne that we knowe not what bookes be to be iudged estemed gods worde but by tradition of the apostles and oure auncetours or elders whom the holye gooste sayeth saint Cyprian that blessed martyr taught that thinge by inspiratioÌ It foloweth therfore that yf thou wylte beleue nothynge wythout wytnesse of the scrypture that thou causte beleue nothynge of the gospell to be scripture nor no other parte called scrypture and so all the fayth wholly muste neades at ones by that one deuellish opinioÌ cleane peryshe Wherfore cease asking where it is wrytten in the scrypture in thinges at the lest receyued generally of Christen nations and gyue credence vnto the catholyque churche whose authoritie as it is moost certeyne and sure so it is verye longe and greate as this chaptre shall proue to the by goddes grace sufficientlye ¶ The auctoritie of christes catholike churcch of and vpon the Apostles traditions and veryties not written in the scripture AS touching the authorite of christes catholyke or vniuersal church I entende at thys tyme to be very briefe and shorte The olde and auncyent wryter saynt Ireneus Iâeneus lib. 5. cap. 4 whyche was scholer to one Polycarpe saynt Iohan the euangelystes disciple thus wryteth of the churches auctoritye We ought not to seke yet the truth at other the which it is easy to take of the churche seyng that the apostles haue brought al thinges beloÌgyng to the truth in it most pleÌteously as it were into a rich treasure house or store house so that euery man that wyll maye receyue of it water of lyfe Here thys holye martyr sendeth vs to the catholyke churche to learne the truthe sayeth we maye not seake it but there onelye Thys churche neyther doth approue any thynge agaynste the fayth good lyuynge nor suffereth any thing agayust eyther of theÌ to be Tomo â Epist 119. kept as s Austen testifyeth If thys churche through the whole worlde do teache anye thynge Epist 118. quiÌ ita facieÌduÌ sit disputare inquit August insoleÌtissime iÌsaniae est yâ is but that it must so be done to reasoÌ or dispute it is most proud Tâen was Luther madde as many other are that folowe him nowe madnes Thys sayeng of saynte Austen declareth many meÌ both to be proud and very madde also whyche do reason stubbornely and spytefullye agaynste dyuers thynges obserued kepte through the whole church these many hundred yeres Oure Lorde make theym meke humble and wyse that they maye acknowledge the hygh and certeyne authoritye of Chrystes catholyke churche agaynst the whyche no Aug. de trinita lib. 4. cap. 6. quiete man hath or wyl as S. Austeyne testifyeth iudge saint Austen intreating of the christenyng agayne of them that were baptysed or christened of an heretyke thus wryteth Thoughe there were no exaÌple of this matter taken out of the holye scrypture yet the veritie of the same âib 1 cap. 33. contra âresconium graÌmaticuÌ scriptures is holdeÌ of vs in this thynge when we do that whyche hath pleased the whole churche wheÌ the same scriptures authoritie commeÌdeth setteth forth so that foras much as the holy scripture can not deceyue vs who so euer feareth to be deceyued by the darkenes of thys questyon whether one baptysed of an heretyke shââlâe be chrystened agayne or not let hym aske councel of the same catholike church whom wythout al doubt the holy scrypture coÌmendeth Hytherto this great clerke saynt AusteÌ whyche wylleth vs to aske couÌsaile of christes catholike church in thys doubtefull question of baptyme of the which the scripture speaketh not and therfore al thynges can not be proued by the scrypture whyche we muste both beleue / do also thoughe many men vngodly / and falsely saye they may The same AusteÌ / which sayed he wolde not beleue the gospel / except the authoritie of the catholyke churche shulde moue hym / in another place defineth / declareth / what is the catholike churche sayeng I beleue Tomo 10. sermoneÌ de teÌpore 131. the holy churche catholike that is to saye whyche is spred and dyspersed throughe all the worlde because the churches of dyuers heresyes for that cause are not called catholyke that they what churche is called the catholike church are conteyned in theyr places and countreyes Hec vero a solis ortu usque ad occasum usque vnius fidei spleÌdore diffunditur That is Thys the catholyke churche is scattered abrode wyth the shynynge of our faythe from the sunnes rysyng vntyll the goyng done The donatystes whyche were a certeÌ kynde of heretykes in Numidia aboute the yere of oure Lorde thre hundred fyftye thre affyrmed that the church or congregation of christen people was no where but with them as Luther and hys scholers are not asshamed to booste of theyr flockes which is agaynst the nature and name of the catholyke churche of the whiche VinceÌtiê° lirynensis which was aboue aleuen hundred yeres before this VinceÌtius lirinensis gallus tyme wryteth after this sorte I haue often with great studye asked of very many men both wel learned and godly also by what rule or sygne I myght discerne the truth of the catholyke fayth from the falsite And I had almoste euer this aunsweare that whether I or els anye other wolde espye out the gyles or deceytes of heretykes and auoyde theyr snares and abyde sownde and hole in a sownde faythe he oughte two wayes by goddes
that zachary whom chryst sayed that Mat. 23. the iewes murdered betwene the temple and the aultare was S. Iohan baptistes father prouiÌg by certen bokes dreames which were apocriphi because theyr makers were hyd and not knowen that he was therfore sleane because he publy sshed our sauyours coÌmynge Hoc quia de scripturis inquit hieronimus non habet autoritateÌ eadem facilitate coÌtemnitur qua probatur That for as moche as it hath not auctoritie of the scryptures is with the same easynes despysed by which it is praysed or aproued Loo we se that the holy father saynt hiecome mente of that one thynge which was proued onely by bokes of none auctorytie what is this agaynste the apostles tradicions or to proue that we are bouÌd to beleue and kepe nothyng but onely that whiche is expresselye written in the scrypture Do the churches traditions hange and depende of bookes the autours wherof be vnknowen Haue not I declared that scrypture approueth the apostles vnwrytten traditions and that they taught or ordeyned diuers thinges by the motion and inspiratioÌ of the holy goost which they lefte to the churche vnwrytten and so they remayne hytherto and shal styll whyles the world dureth Now to make an ende of this boke I exhorte euery man and woman to be ware of erroneê° doctours and yll bookes which do teache and auauÌce any learnynge contrary to the fayth of the churche of chryste / that is yâ deare spouse of our sauyour bought with the shedynge of his moost precious bloude and therfore hath euer bene so tenderly beloued of hym that he hath not suffred hyr wholly to erre in any weightye point of our religion nor hereafter wyll permit to erre accordyng to his êmes sayeng hel gates yâ is syn and heresye shal not preuayle agaynste hyr Who that leaneth to this sure pyller the church shall be euer in the ryght waye ouercome all heresye to the great coÌforte of his soule / at the length throughe the helpe of god lyuiÌg deuoutly he shal come to endles Ioyes of heauen which our saniour Iesu Chryste purchased for all his seruauntes to whom with the father the holy goost be honoure glorye for euer AmeÌ â Another tradition of the apostles ⧠The catholyke and vniuersall churche of chryste our sauyoure hathe beleued almoste this xv huÌdred yeres euen sence our ladyes deceace that her body is in heauen and yet there is no scrypture to proue that poynte wherupoÌ it must neades folowe that this beleefe came vp fryste by the holye apostles tradition especially sence no man can tell whaÌ by whoÌ it was fryste of al begone brought iÌ to the church ¶ Saynt Hierome sayeth vnto Theophilus Scito nobis nihil esse antiquiê° quaÌ nec christi iura nec patrum transire terminos That is in englyssh Knowe thou that we do set by nothynge more then nother to passe ouer Chrystes lawes nor the fathers lymytes or determinations â Hieronimê° vigilaÌtio OiÌa coÌtra ecclesiaÌ dogmata reprehendo et publica voce damno I do reproue al doctrine that is agaynste the churche and condempne it with an open voyce Theophilê° hieronimo Optamus sifieri potest in diebus nostris catholicam fideÌ et ecclesiae regulas cum subiect is nobis populis custodire et omnes nouas sopire doctrinas We wysshe or desyre yf it maye be to kepe with the people vnder vs the catholyke fayth and the churches rules and to brige a sleape al newe doctrine â Imprinted at LoÌdon in paules churche yearde at the sygne of the maydeÌs hed by Thomas petit M. D. XL vii
Armenes Albanenses the anabaptistes which denye that chyldren shuld be baptysed and chrystened before they can beleue in chryste Origen also whiche was with Origines Li. 5. coÌmeÌt in episto ad romanos in lesse theÌ .cc. yeres after chrystê byrth testifieth that it is a tradicion of the apostles to chrysten chyldren sayeng Pro hoc et ecclesia ab apostolis traditionem accepit etiam peruulis baptismuÌ dare That is to saye For that originall synne the church also hathe receyued a tradicion of the apostles to giue baptisme vnto children What can be more playnly wryten theÌ this is to proue that it is a playne tradicion of the apostles to chrysten infantes or chyldren But to be shorte saint Dionise the apostle Paules discyple affyrmeth manyfestly that it came from the apostles to baptyse Dionisi de ecclesiastica hierar ca. 7 âartez tyse chyldren whose wordes are these But that the chyldren / whican not yet vnderstande godlye thynges are made partakers of the holy baptisme of the hyghest signes of the halowed coÌmunioÌ it appearethe to the paynems a thinge reasonable to be scorned as thou saidest yf the bysshops do teach godly thiÌges to herers not mete they teache in vayne the holy tradicions to them that do not vnderstaÌde that which is more to be laught at as they thynke other do renouÌce or forsake the deuyl for theÌ and do go in to or begyn yâ the holye couenauÌtes Then anon after a fewe wordes thus he saieth Verum ea de re ista quoque dicimus que sancti praeceptores nostri ex pristina traditione edocti ad nos deriuaueruÌt Aiunt enim quod est verissimum infantes si sctaÌ lege formeÌtur ad sacrum prouehendos habitum omni errore liberos et vitae exortes iÌpurae istud cuÌ piissimis ducibus nostris in mentem venisset visum est admittere infantes hoc modo etc. That is thus much in our tonge But of thys thynge we also say these thynges whyche our holy maysters saynt paule and Hierothe instructed of the olde tradition haue brought vnto vs. For they saye the whyche thynge is most trewe that the infantes or chyldren that can not yet speake yf they be formed or made in facioÌ wyth the law of lyfe must be aduanÌced or promoted vnto an holy state beynge free from all errour and wythout parte or out of felowshyppe of vncleane life Whan thys thynge came to the mynde of oure remembraunce most godly ducers capiteines or leaders the apostles it semed to theÌ to admyt the infaÌtes chyldreÌ after thys maner to be christened Then streyght he declareth howe they are christened sheweth that the godfather doth answere for the chylde saying I renounce the deuyll / and beleue / promysynge that he wyll teache him to beleue forsake the deuil when he shall come to vnderstaÌdyng Which wordes do declare that it came also by the apostles tradition that godfathers do aunswere for the chylde when he is christend and not onely that infantes are christened Therfore we do no we se playnly that the baptisme or chrystenynge of chyldren was taught the church by the holy apostles wythout any scripture or wrytynge and it oughte to be beleuedand kepte as well as anye other thynge whyche is manifestly sette forth in the scripture and therfore as many men as wyll not fal headlynge in to the damnable heresy of the anabaptistes whyche denye that chyldren shulde be christened let them leaue demaundynge and requirynge in euery poynt of our belefe expresse scipture sence thys necessary thinge hangeth onely vpoÌ the apostles tradition wythout anye scripture that can proue it sufficiently whyche thynge Luther Melancthon and other the lutherans are compelled to graunte though they neuer so much crye out scripture scripture and saye that nothynge oughte to be beleued and kepte necessarylye wythout manifest scripture settynge it forth For when thys matter of christenynge chyldren is layed to theyr charges they haue nothynge to aunswere but are streyght enforced to graunte it to be a tradition of the holy apostles But of thys I haue nowe sayed I suppose sufficiently and therfore I wil reherse yet moo traditions of the apostles to the full coÌfusion of them that wyll beleue nothynge wyth out an auctoritye of the scripture Saynte Hierom sayeth To. 2. â0 50 Pa. 4. whych thyngethe church doth practyse that in tyme of necessitie laye men and women maye baptyse chyldren whych thynge cometh by tradition because it is generally vsed through christendome and was not fyrste made by anye councell Also it August Jann cometh of the apostles tradition that the water in the fonte stone is halowed before the child be christened in it for saynt Dionyse Paules disciple beynge wyth the apostles and instructed De eccle Hierar ca â part 2 of them as he sayeth ofte hym selfe thus speaketh of that matter The byshoppe goynge to the temple in the whyche is the fonte eius aquas sancta prece et inuocatione sanctificans itaque in eas ad crucis effigiem sanctissimum infuÌdens vngueÌtum illas hocmo do perficit That is to saye He halowed the fontes water wyth an holye prayer and wyth an inuocation powrynge into them thryse the mooste holye oyntemente after the fourme of the crosse by thys waye or fassion doth make them perfecte These saynte Dionyse saynte Paules scolers wordes do shewe playnlye that then the byshoppe dyd vse to halowe the water in the The font is halowed vpon Easter eueÌ because that baptisme hath his vertue of christes death ro 6 quicuÌque etc and vpon witsonday euen because the vertu of baptime cometh of the holy gooste which came downe at witsonday Math. zille vos baptizabit in spi etc Basiliê° de spi s ca. 27 Ciprianê° lib. 1. epist 12. Quomo do auteÌ muÌ dare et saÌcrificare aquaÌ potest qui ipse imdê° est et apud queÌ soi sânoÌ est Lege Augst lib. 6. dâ bap coÌtre donatistas trast in Io. 80 et ad JanuariuÌ eÌpi 118 ClemeÌs lib. 3 recogni fonte and put in to it oyle thryse makynge a crosse therein whyche no doubte was caughte by the holye Apostles wythout wrytynge as saynte Basyll and other auncient doctours do witnesse whose wordes shall be anone alleged and therfore men that wolde not that the font shulde be halowed before chyldreÌ shuld be therin christened and wyl beleue nothynge not conteyned in the scripture are farre deceiued and oughte to forsake that yll and peryllous opinion lest they perish at length therby for euer whyche oure Lorde forbydde Saynte Basyll also rehersynge certeyn traditions in hys booke of the holye gooste thus wryteth of the halowynge of water in the fonte stone Consecramus autem aquam baptismatis et oleum vnctionis Praeterea ipsuÌ qui baptismum accipit ex quibus scriptis Nonne a tacita secretaque traditione The englysh maye be thys But we do consecrate or
and vpoÌ this matter agaynste Heluidiê° alledged not one texte of the scrypture to proue this truth but onely dyd make answere to the auctorities that Heluidiê° mysse toke for his purpose the which he did as Erasmus In argumeÌ to epistoâe illius sayeth truely because the scrypture spake nothyng of that thynge but it was set forth and lefte to the church by the holy apostles tradicion Certaynlye yf the prophet Ezechiels texte alleged before of Bullynger coulde haue proued that our blessed ladye was a virgyn to the ende of her lyfe saynte Hierome wolde haue alledged it to that purpose synce he expowned that whole pphet and therfore for as moche as he dyd not recyte it to yâ ende it may appere that he sawe that it made nothynge at al to proue that thyng But this of this veryte vnwrytten delyuered from the apostles to vs by mouth wtout any expresse worde of scrypture speakynge therof Further we beleue as iÌ dede we are bouÌd The crede of the apostles to do that the holy .xii. apostles made a certayne crede called in latyn symboluÌ apostoloruÌ as S. CypriaÌ affirmeth expowning it because euery one of them made an artycle therof and yet it can not be proued by the scrypture that they made any suche Rufinus aquiliensis saynte Austen In exposâilliê° August sermo 10. de penteco c. in ramis palmarum Lyprianus in symbo apost ait Tenet fidel traditio saÌctaÌ ecclesiaÌ diuers other do wytnesse that the apostles wrote that crede thys article I beleue the holye church catholyke whyche is coÌteined in it can not be proued by any texte of the scrypture If we shulde beleue nothynge that is not expressely namely set forth in the holye scrypture then we shulde not beleue that christ the sonne of god is equall wyth hys father of the same nature substance power for Ariê° denyed it because he saw nothyng in the scrypture namely to proue it as saynte Athanasius wrytynge agaynst hym affyrmeth playnly Lib 2 dispâ in arianos Where fynde ye sayed Arius thys worde homousios that betokeneth one that is of lyke or the same substaÌce in al the scripture Dasillê° cp 78. Si vero quis dixerit exaiteta essentia et substaÌtia esse filiuÌ euÌ reprobat as detestatur catholica et apostolica ecclesia O. did est satis ad illius hereseos explosionem was he not as foolyshe as many nowe are many now as then he was / which do euer aske where fyndeste thou that in the scrypture Saynt Athanasius and the great councel holden at Nicea wyth as manye as haue written against yâ heresie which holdeth yâ the sonne is not equal wyth hys father haue made answeare vnto the arryans that albeit this worde or name homousios signifiynge that christe the sonne is of one nature and substaunce wyth hys father is not put forth expressely in gods holy worde yet the scrypture alloweth and proueth the thynge it selfe in dyuers places the which they iudged to be sufficyent as in dede it is not in thys matter oneâââ but in sundrye other as that there be three persons in the trinitie though it be not expressed in the scripture and therfore Sabelliê° denyed it yet yâ scrypture doth fully and plenteouslye set the thynge it selfe forth Also that the holye gooste procedeth from the father and the sonne is not namely expressed in the scripture and for that cause the grecians and the Armenes denyed it and yet the scrypture proueth that thynge sufficiently as it is expowned of the holy doctours Wherfore it is peryllous to demaunde for the beliefe of euerye thynge receyued of vs where it is wrytten in the scrypture or howe can it be proued by the holy scrypture syth it is ynoughe that the scripture is not against it beynge receyued of the catholique churche or that the scrypturs dothe sette it forth as it is vnderstande and expowned of Tertulianê° de corona militis the holye churche and her doctours catholike In this matter concernyng the askyng of scrypture for the proufe of euery thing I wolde that euerye man wolde marke wel what the eldest latine doctour of christes church Tertulyan sayth therin whose wordes are these Cum quaeritur cur quid obseruetur obseruari interim constat ergo nec nullum nec incertum videri potest delictuÌ quod coÌmittitur in obseruationem suo nomine vindicandam et satis autoratam consensus patrocinio That is to say When it is asked whyany thynge shulde be obserued it is euydente in the meane season the it is obserued Therfore it may seme some faulte a certen synne that is coÌmitted agaynste an obseruation whyche is to be defended by hyr name is sufficyentlye authorysed by the defence of consente These wordes do rubbe some men of thys oure tyme vpon the gall as also do Tertuliande corona militis those whyche now folow in thys olde authoure Quale est autem vt quis tuÌc in questioneÌ prouocet obseruationem cum ab ea excidit et tunc requirat vnde habuerit obseruationeÌ cuÌ ab ea desiit But what thynge is it sayeth he that anye man shulde then cal in to question or doubte an obseruation when he is fallen from it And then requyre froÌ wheÌse or wherof he had the obseruation when he hath lefte it Do not dyuers men euen after thys sort now among vs chrysteÌ people For we do forsake fastynge and dyuers other thynges longe kepte of al chrysten nations before we were borne / and then we call them in doubte / and aske what autoritie they be of and how they may be proued by scripture It is an easy thing to aske where is it written that we shulde faste the lent obserue any feastes kepe many other thynges not playnly namely set out in scrypture but we maye aske of them where is it wrytten that these thynges oughte not to be obserued ExpostulaÌtesenim scripturae patrocinium So reasoneth Tertulian in parte diuersa praeiudicaÌt suae quoque parti scripturae patrocinium adesse debere That is For they / askyng a defeÌce or an eayd of scrypture in the coÌtrary part do iudge before that the scryptures defence oughte to helpe theyr parte Habemus obseruationem inueteratam quae praeueniendo statum fecit Hanc si nulla scriptura determinauit certe coÌsuetudo corroborauit quae sine dubio manauit detraditione Quomodo enim vsurpari quid potest si traditum non sit priê° Tthus maye be the englyshe We haue an olde obseruation whych coÌmyng before hath made a state or a certayntie in it Thoughe no scrypture hath determyned thys obseruation yet at lest the custome hath streÌghthened it or made it stronge whyche doubtles came of tradition For how maye any thynge be obserued or kepte yf it be not fyrste taught or delyuered by tradition Hitherto Tertulyan whyche was aboue M. ccc yeres xl before
haue lefte vnto you by tradition And in 1. Lor. 11. another place I teach so and so haue deliuered by tradition in yâ churches Lo thys olde doctour doth not onely affirme that al thinges are not wrytteÌ in the scripture but the apostles left suÌdry thiÌges vnto the churche by tradition he also doth allege paule in two places for his purpose Origen Homâ 5. in Numeros agreeth with thys whiche was aboue M. ccc yeres passed sayeng In ecclesiasticis obseruationibê° suÌt noÌnulla eiusmodi quae oiÌbus quideÌ facere necesseeÌ nectameÌ ratio coruÌ oiÌbê° patet That is There be some thiÌges in the churches ob seruatioÌs of that same sort that which al meÌ must nedes surely do yet that reasoÌ or cause of theÌ is not opeÌ to al meÌ For exaÌples he putteth that we do knele when we do pray whiche Basyll also affirmeth to Despi âa ca. 27. haue come of the apostles tradition sayeth yâ as ofteÌ as we do knele downe rise vp againe in our prayers by that dede we do shew that we fel downe for syn vpoÌ the earth that by hys humanitie which made vs we are called agayne in to heueÌ Also OrigeÌ recyteth the custome to pray our faces being turned towarde the east part affirming that the cause therof is not easely knowen of euery maÌ though I haue already declared by Basyll Damascene why it is done OrigeÌ furthermore reciteth yâ maner or fascion to coÌsecrate to receiue the blessed sacrameÌt of the aulter the wordes / gestures orders or demauÌdes aÌsweares that are made in baptisme which he sayeth cannot lyghtly be expowned Et tamen haec oiÌa operta et velata portamê° super humeros nostros cum ita implemê° ea et exequimur vt a mag no poÌtifice atque eiê° filiis tradita et coÌmeÌdata suscepimê° Which thus in englyshe sowneth And yet we do beare all these thynges vpon our shulders couered hydde when we do so fulfyll them do them as we haue receyued them delyuered by tradition coÌmitted of the great byshop christ hys chyldren the apostles Se we not here that after Origens mynde christe the great byshop hys sonnes the holye apostles taught the church those thinges aboue tecited of hym yet there is no scripture makyng any meÌtion of them at al doth not thys proue that some thynges necessary to be done are left to vs by the apostles traditioÌ without scripture But I wyll go forth towarde an ende Ciril writeth verye playnlye in thys behalfe agaynst the lutherans sayeng Fidei De tecâa âi de ad theodosium saÌctissimuÌ traditioneÌ quae ab ip sis saÌctis apostolis ad nos êuenit in dignuÌ eÌ iÌmodica ratiocinatione inquirere quae humanaÌ meÌteÌ exceduÌt sed neque in mediuÌ êferre sicut quidaÌ periculose definiunt et dicuÌt quod haec quideÌ recte se habeant haec auÌt aliter That is to saye It is vnmete to search out with to much reasoning the moost holy tradition of the fayth that came from the holy apostles to vs the which thynges do excede mans wytte but it is nother coÌuenient to coÌmune of them opeÌly or to cal theÌ in to question lyke as certen meÌ determyne perillouslye saye that these thynges are well but these other wise Our lorde wold that thys seÌteÌce touched not the quicke of many meÌ thys tyme rubbed them not on the gal to make theÌ to kycke / wynse Well let thys passe Tertulian which was very nygh the apostles tyme wryteth De carona militiâ thus plainly of traditions sayenge after he had recyted dyuers thinges kepte by tradition onely HaruÌ et aliaruÌ eiusmodi disciplinaruÌ si legeÌ expostules scripturaruÌ nullaÌ inuenies traditio tibi prae tendetur autrix coÌsuetudo coÌfirma trix et fides obseruatrix Rationem traditioni coÌsuetudini fidei patro ciÌnaturaÌ aut ipse perspicies aut ab aliquo qui perspexerit disces Interim nonnullam esse credes cui debeatur obsequium That is to say If thou doest requyre a lawe of the scryptures of these and such other learnynges thou shalte fynde none the tradition shall be alleged to the fyrste inuentoure or maker the custome a customer / and fayth the keper Eyther thou thy selfe shalte perceyue or els shalt learne of him that hath perceyued that reasoÌ shall defende the traditioÌ custom and fayth In meane season beleue thou some reason to be to the whiche obedieÌce is due Againe a lytle after hewriteth after this maner His igitur exeÌplis renuncia tum erit posse etiaÌ non scriptaÌ traditionem in obseruatione defendi coÌfirmatam consuetudine idonea teste probatae tuÌc traditionis ex per seuerantia obseruationis That is Therfore by these examples it shall be openly shewed or reported that a tradicion not wrytten may be defended in the obseruiÌg of it coÌfirmed by custome a mete wytnesse of the tradicyon then tryed or approued by the coÌtinuance of the obseruynge I spake not of many other suche godlye and notable seÌteÌces whiche this auncyente doctoure hath in his bookes lest I shulde be tedious to the reader Saynt Ireneus Ireneê° lib. 3. the scholer of polycarpe saynte Iohan the euaÌgelystes disciple thus speaketh of traditions Quid si de modica aliqua quaestione disceptatio esset noÌne oporâebat in antiquissimas incurrere ecclesias in quibus apostoli coÌuersati sunt et ab eis de praesenti questione sumere quod certum et reliquidissimuÌ est Quid autem si neque apostoli quidâ scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quam tradiderunt his quibus coÌmittebant ecclesias Cui ordinationi assentiunt multi gentis barba rorum eoruÌ qui in christum creduÌt sine charactere vel atrameÌto scriptum habentes per spirit um in cordibê° eorum salutem et veteruÌ traditionem diligenter custodientes That is What yf there shulde be reasoniÌg of a litle or a meane questioÌ ought not men to runne in to the eldeste churches / in the whiche the apostles were coÌuersaunte and to take of them as touchyng the questyon present that whyche is certen and most manifest But what yf the apostles had not lefte to vs anye scryptures muste not we neades folowe the ordre of traditioÌ which the apostoles taughte them to whome they coÌmytted the churches Vnto the whiche ordynaÌce many do consente of the barbarous people of them whiche do beleue in chryste hauyng the saluatyon wrytten in theyr hartes by the holye gooste without letters or ynke and diligently kepynge the elders tradition Agayne he sayeth this Cum auteÌ ad eam iterum traditione quae est ab apostol is atque per successiones presbiterorum in ecciesiis custoditur prouocamus eos qui aduersantur traditioni Dicent se noÌ soluÌ presbiteris sed etiam apostolis exiâteÌtes sapientiores synceram inuenisse
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 argumeÌt 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 meÌnes coÌscience 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 traditioÌs 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 coÌtrarye 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 traditioÌs not wrytteÌ some men of the hebrues called iÌ that Cabala toÌgue 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 coÌtemnitur 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 bouÌde of necessyte to beleue theÌ or to kepe them wherof it foloweth that we are not bouÌd 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 Hieroâs mynde where I examiniÌg and wayenge diligentlye saynte Hieroms commentaryes there haue founde that he mente another thing For he recyteth some mens opinion to haue bene
¶ A brief treatyse settynge forth diuers truthes necessary both to be beleued of chrysten people kepte also whiche are not expressed in the scripture but left to the church by the apostles traditioÌ Made by Rychard Smyth doctour of diuinite reader of it iÌ Oxford I wyl kepâââ¦aâ fayth beyng an olde man in the whiche I was borne a chylde S. Hierome to PaÌmachiê° and Oceanê° Entre ye in to couÌsayll and it shal be dasshed speake ye a worde and it shall not be done because god is with vs. Esaye .viii. M. D. xlvii CuÌ priuilegio ad imprimenduÌ soluÌ â§ What is the argument or matter of thys booke IN thys booke good christen reader I do handle that matter which is now in this our tyme vndoutedly one of the most special poyntes that are in controuersye question and debate betwene vs the catholiques them that be our aduersaryes For vppon thys poynte hangeth nyghe all theyr whole holde to abolish extincte and take cleane awaye sundry dyuers godly necessary thynges whiche not onely nowe are / but haue bene also euen froÌ the apostles tyme beleued and kept in christes catholique churche For many men nowe commonly aske where we fynd in scripture that maÌ is bound to fast to kepe anye holye daye to honoure the mooste blessed sacramente of the aultare and so almoost of euery good thynge in lyke wyse Therfore when I sawe what howe great dycay of the fayth and of christen religion coÌmeth of that vngodly opinion / whiche affirmeth that euery necessary truth is wrytten in the Bible or holye scripture I thoughte it good nedeful to confute and reproue that perillous belefe and to declare the cleane contrary which is that many thynges necessary both to be beleued and also obserued of vs christen people are not expressely wrytteÌ in the new and the olde testamente but are lefte to vs by the holy apostles and other the auncient fathers and godly mennes tradition Wherfore take wel in worth geÌtle reader thys myne indeuour and laboure whiche I haue taken to auaunce and set forth the truth of Christes religion that therby thou myghtest be confirmed in the truth / which hast not yet fallen from it and they that are gone from any one poynt of truth herein expressed maye see theyr errour retourne agayne vnto the truth through goddes styryng and grace / to whom be all honour glory worlde with out ende Amen Vnum est crimen quod nunc vehementer damnatur ac punitur diligens obseruatio traditionum patruÌ D. Basilius epistola .lxx. One offence or faulte there is whiche is now sharply coÌdempned punished the diligent obseruyng or kepyng of the fathers traditions Saynt Basyll ¶ The preface to the gentle reader OVr sauyoure Iesus Chryst good chrysteÌ reader came in to this wretched myserable worlde takynge our nature on hym in the wombe of the moost blessed and gloryous virgyn Mary his mother / to beare wytnesse vnto the truth as he affyrmed saynge to Pylate Ego in hoc natus suÌ et ad Iohan. 19. hoc veni in mundû vt testimoniuÌ perhibeâ veritati That is to saye I am borne therfore I came therfore in to the worlde that I maye beare wytnesse vnto the truthe Seynge therfore that chryste the truth it selfe came to testyfye and defende the truthe suffering for it deth most sharpe shamefull to the ende that we myght knowe the truth and the truth at the length myght delyuer vs from all errour and miserye Iohan. 9. as he him self doth say Is it not mete that we folowe his example therin and defende the truth to the vttermost of our power not fearyng to dye therfore Yf nede shal require as our sauyoure hath already done For the dyscyple is not aboue his Mat. â0 mayster nor the seruante greater then his lorde If we be the folowers of Chryst we shall be partakers of glorye and honor with hym whiche he obtayned Rom. 9. throughe death and passyon sufferynge as saynte Paule wytnesseth Heb. 2. and vpon the other syde yf we deny him beyng the truth whiche we shall do not defendynge the truth he wyll denyvs before his father As he seyth Mat. 10. hym selfe Lactancius a very olde wryter sayde to Tullye the great Oratour Quid profuit Lib. 2. de Orig. errotis ca. 3. vidisse te veritateÌ quâ nec defensurus esses nec secuturê° What hath it profyted the sayth heâ to haue sene or perceyued the truth / whiche neyther thou shuldest defeÌde nother folowe Socratis carce teÌ times ideoque patrociniuÌ veritatis nô audes suscipere At morteÌ vt sapiens conteÌnere debuisti That is to say Thou doest feare Socra tes presoÌ and therfore thou darest not take on the the defence of the truth But thou oughtest to haue dispysed deth as a wyse man Are not good christen reader many men nowe among vs chrysten people in lyke dreade Do not we greatlye feare to defende the truth lest we shuld suffre for it ympresonynge yea yâ lesse is lest we shulde eyther lose therby our goodê promotions or els not come vnto theym We do forgette the greate and dreadefull thretnynges of God set furth in scrypture agaynste them that wyl not teach preach maynteyne and defende the truth Sayed not the holye prophete Esaye Ve mihi quia taecui Woo Cap. 6. to me bycause I kept sylence dyd not boldly reproue the wicked kynge Ozias Howe manye men now feare this gods curse Wo to you that say yll is good and good is yll puttyng darkenesse Cap. 6. lyght and light darkenes puttynge bytter in to swete and swete in to bytter Do we not so I pray the good chrysten reader as ofte as we do hyde dyssemble the truthe for feare or any other carnal affeccyon / and set it not forth to the edifyenge of the people God also curseth theÌ Hiere 23. by the mouthe of his Prophete Hieremy sayenge Vae pastoribê° qui dispergunt et la cerant gregem pascuae meae That is to say Wo be to the shepeherdes which do scatter abrode rente the flocke of my pasture This curse toucheth not onely yll pÌachers whi do fede theyr flocke with erroneus doctrine but also al other that do suffre heresyes to be taughte the people do not agayne saye the teachers of theÌ neither defend the truth according to that grace whyche God hath gyuen them Whom the prophete Ezechiell in the personne of god thus curseth terribly sayng Ve pastoribê° Cap. 34. Israel qui pasâebant semeâipsos Wo be to the shepeherdes of Israel Beware yt that are ââ sent from your âures or beyng ther preach not the worde of god to the flocke which did fede them selues It foloweth Dothe the shepe fede the shepeherdes Ye haue eaten the milke and are clothed wyth the wolle ye haue kylled that whyche was fatte but ye haue not fedde my
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 daÌpnation as it shal be hereafter proued not one lye by Gods worde but also by certeyne generall couÌcels The auctoryte of the catholyke church of chryst and the auncyent doctours expouÌdyng 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 demauÌdynge where that is fouÌde in the scrypture or how can ye proue it by the scrypture / which vngodlye doctrine was brought vp by the waldeÌses 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 expouÌdynge the seconde psalme of the sawter vnderstaÌdeth by these Quare fremuerunt gentes wordes that our sauyoure gaue coÌmauÌdement 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 QuaÌuis Moises veteris testamenti verba in literis condidisset tamen se êatim quedaÌ ex occult is legis secretoria mysteria septuaginta senioribus qui doctores deinceps manerent intimauerat Cuius doctrinae etiam duÌs in euangeliis meminit diceÌs Super cathedraÌ Moisi c Doctrina ergo horuÌ mansit in posterû que ab ipso scriptore legis accepta in hoc seniorû numero et seruitio coÌseruata est Which wordes are this moch in englysshe Though Moyses had writtteÌ the wordes of the olde testameÌt yet he opened seuerally or apart vnto the lxx elders which shuld remaine afterward doctours or techers certayne more secrete mysteries of the hydde thiÌges 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 ClemeÌt saynte Paules coÌpanyon in preaching Episc i. A. the gospell affyrineth that saint Peter the Apostle did teach that men ought to obey the bysshops coÌmauÌdemeÌtes in all lefull thiges though they dyd other wyse lyue bearynge in remeÌbraunce 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 coÌmauÌdementes 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 dissimulaÌda 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 coÌmauÌdeineÌtes are to be dyspysed or dissembled without his peryll because that he shall suffre by gods iudgmeÌt the paynes or tourmeÌtes of fyre euerlastyng which shall dispyse the churches decrees or determiniations Here we se that saint ClemeÌt affyrmed that he lerned of Saynte Peters owne mouth that the dispysers of the churches ordinauÌces 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 ordynauÌce shuld bynde vs to the obseruynge therof vpon arye suche payne and that nothynge was necessarye to be done of vs excepte it were commauÌded in the holy scrypture Whether ought we to beleue of these two / Luther or saynt Clement the apostles Paules coÌpanyon 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 coÌmauÌde any thyng to be done / whiche is not conteyned in the holye scrypture To that I answere that saynt Hylary and S clemeÌt yea saynt Peter of whoÌ S. Clement lerned that that texte made for the obseruynge of the churches ordynauÌce 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 meÌnes shoulders Which wordes do declare that our sauiour commaunded the people his disciples to obserue do those thiÌges whych the scribes and pharisees dyd bynde lay vpon meÌnes 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 burdeÌs mens preceptes doctrynes whiche they taught for theyr owne profyte Saynte Bernarde testyfyeth Homiliâ 66. in câââ 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 praecipieÌteÌ dicenteÌ Que dicunt facite That is to wyt They whiche haue not obeyed theÌ as bysshops haue bene gyltye of dysobedyeÌce yea againste our lorde hym selfe coÌmauÌdyng and saynge Do ye that thynge which they byd you do Wherof it is manifeste that
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 eleueÌth chaptre Caetera auÌt 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 CoriÌthians 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 Traditiââ 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 sacrameÌt of the aulter before other meates fastyng Non sciet maritê° quid aÌte oeÌm 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 sacrameÌt is euer takeÌ of men yet being fasting Ex hoc eniÌ placuit spuÌi sctoÌ vt iÌ honoreÌ taÌtisacra meÌti iÌ os xpÌiani priê° corpê° dominicuÌ iÌtraret 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 sufficyeÌt 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 sacrameÌt 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 coÌmyt 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 huÌc locum That is to saye in englysshe And therfore christ coÌmauÌded 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 sacrameÌt which ordre christ left to his discyples to make publysshe To be shorte saynt AusteÌ recytethe strehghte waye there saynt paules wordes Caetera cuÌvenero 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
Lib. 9. cap. 38. in latine tripertita historia For he thus wryteth Aegiptii vero Alexandriae vicini thebaidos habitatores sabbato quidem collectas agunt sed non sicut moris est sacramenta percipiunt naÌ postquaÌ fueraÌt epulari et cibis oiÌbus adimpleti circa vesperam oblatione facta coÌmunicant The englysshe may be this The Egipcyans nygh or neyghbours to Alexandria and the inhabytans of thebays a couÌtrey of Egipt gather collectyoÌs for the pore vpoÌ the saterday but they receyue not the sacrameÌtes as the maner or custome is for after they haue eaten at feastes or banketes and are fylled with all meates they do take they re hosle or ryghtes aboute the euentyde when the sacrifyce of the masse is done But to let this passe who can denye but that it cometh by the apostles tradicyon that chrysten people do receyue the sacrameÌt of the aulter onely of the preestê as Tertulyan testyfyed with in C.lxxiii after Chrystes passyon Tertulianê° de corona militis sayeng Eucharistiae sacrameÌtuÌ nec de alioruÌ quam praesidenti iÌ manu sumimê° We do receiue saÌith he the sacrameÌt of the alter of none other mens hande theÌ of theyrs He meaneth the preestes that haue auctorytie or rule This he wrote entreatiÌg of tradicions and customes obserued then without scrypture Also it cometh by the apostles tradicyoÌ without wrytynge that water is myxed with wyne in the chalyce when a preyst sayeth masse For chryste him selfe toke as saynte Damascene wytnesseth the cup or chalyce mengled withe water and wyne / and gaue it to his apostles sayng vnto theÌ Drynke of this al. Where fynde we this truth and thynge that Chryste dyd in the scrypture Dyd not chryst teach his apostles to meÌgle water and wyne together at masse and they taught the churche the same by mouth withoute wrytynge The blessed martyr S. CypryaÌ aboue M. ccc yeres hath testifyed that thynge thus wrytyng But brother knowe Lib 2. eps 3 that we are admonyshed that in offeryng the chalyce our lordes tradicyon be kepte nother an other thynge be done of vs then that which our lorde dyd before vs. That the chalyce whyche is offred to his remeÌbraunce be offred myxed with wyne When the water is myngled with the wyne in the chalyce the people is ioyned to chryste as one with him the multitude of the beleuyng is coupled knyt to hiÌ in whome they haue beleued The which couplynge conyoinyng together of water and wyne is so myxed in our lordes chalyce that the water and wine so mengled can not be seperate or disseuered Wherof the churche that is the people set in the churche faythfullye and stedfastlye contynuyng in that whiche it hathe beleued nothynge can seperate from chryste that it cleaue not abyde alwaye in gods loue In that same Epystle he wrytethe moch more largely of this tradityon wherby water wyne are myxed togyther at masse in the chalyce and what it betokeneth of the whiche I also haue spokeÌ more plenteously in my boke of the sacrifyce of the masse yet I wyl not let passe vntouched this blessed martyrs wordes wryten in his sermoÌ of washyng of fete where he declareth that Chryst dyd instytute the holy sacrameÌt of the aulter hiÌ self and that the apostles inspyred with the holy gooste dyd adde therunto other dyuers thynges For thus he sayeth Ipse suÌmus sacerdos sui est sacrameÌti institutor et autor iÌ caereris hoîes spuÌm saÌctuÌ habuere doctoré sicut par est spuÌi saÌcto et chricto diuinitas ita in suis institutis aequa est autoritas et potestas nec minus raruÌ est quod dictaÌte spuÌ sâcto Alias ââtum apostoli tradiderunt quam ê ipse tradidit et in sui coÌmemorationem fieri praecepit That is to say The hyghest preest hym self was the ordeyner and the fyrste maker of hys sacrameÌt in other thynges men had the holy goost a teacher and lyke as the deite or godheade of Christe and the holy goost are equal eueÌ so they haue equall auctoritie and power in theyr ordinaunces and that is as excellente that the apostles haue taughte or lefte by traditioÌs as that which he taught and commaunded to be done in hys remembraunce These wordes of saynte Cyprian do shewe that after hys mynde whyche was a man both excellently well learned vertuous also christ dyd institute and fyrst make the holy sacrameÌt of the aulter and the apostles taughte of the holy gooste ordeyned the other thynges belongynge to the comelye and semely consecratynge of his bodye and bloude and receyuynge of it whyche they lefte to the church of Christ vnwrytten as it is already proued by saynt Austen Finally Cyprian sayeth that the apostles traditioÌs perteynynge to thys sacrament are of lyke auctorite power and excellency as Christes owne ordinaunces are and therfore they muste nedes be shamefullye deceyued whyche wyll beleue nothynge excepte it be expressed playnlye in the scripture Another traditioÌ of the apostles belongyng to this holy sacrament is that the blessed body of Christ is kept and reserued in the pyxe or boxe at churche because that custome is hath bene in Christes churche kepte throughe all the worlde where good christen men be and therfore beinge not as in dede it is not ordeyned and inacted by anye councell it muste nedes come by tradition from the churche after saynte Ianuatio epist 118. Austens mynd Of thys custome we reade in the historye of the churche compiled by the auncient wyrter Eusebiê° whyche recytynge Lib. 5. cap. 25. certen sentences out of Ireneê° the disciple of saint Polycarpe saynte Iohan the euangelistes scoler sayeth that the bishop of Rome dyd vse to sende the blessed sacrament solemly to straunge catholyke by shoppes which came thyther Now shuld any such costome be so sone after Christes departynge and the apostles death of the whych S. Iohan the euangelist wrote IX yeres and aboue after Christes ascension after the whiche tyme Ireneê° was within lesse then an hundred yeres excepte the apostles had tanght the church that lesson Of thys custome to reserue the bodye of christe in the pyxe saynte Nierom and saynte Ambrose wrote as I haue more largelye declared in my boke of Hiero Rustico etambrosiê° in ora funebri de obitu fratris suâ satyri the sacrameÌt of the aulter Adde yet to these another tradition of the apostles belongynge vnto the masse sacrameÌte of the aulter which is that at masse the preest prayeth for the soules departed out of this worlde which thyng the holy apostles dyd ordeyne to be done as saynte Damascene Sermonâ ê deâââtis witnesseth saying The apostles our sauiours disciples haue coÌmaunded or ordeyned that a remembraunce shulde be made of theÌ that were dead in the dreadful lyuely sacrameÌtes Saynt Chrisostome also affirmeth in diuers places of hys bokes that the apostles ordeyned that the Ad antoâh pop homilia 69
chylde when he is chrystened to be put wholy vnder the water couered hole with water as S. Dionise here affyrmeth yâ therby Chrystes buriall may be fullye represented The which thiÌg some gentyll men wyl not suffre to be done vnto theyr chyldren though it myght ryghte well be done without anye ieoperdye of the chylde In which thyng they do not well breakynge the laudable custome of the churche comynge euen frome the apostles and especiallye beynge so reasonable agreyng with the scripture and representynge the buryall of Christe very perfectly But I wyll go forwarde to the rehersal of mo traditions of the holy Apostles It is a custome that when the chylde is christened at the font anon is put vpoÌ hym a whyte cloth called the chrysome the whyche came from the apostles by tradition as it shall streight appere by the olde wryters wytnesses of the which one is the historye called in latyne historia tripertita where we read these wordes Praeparabatur baptisma Lib. 11. ca. 14. et vestis conueniens baptiza to Baptisme was prepared and a vesture mete for the baptised Also Lactantius whyche was De res D aboue twelue hundred and forty yeres past thus wryteth of thys whyte clothe whyche is put on the chylde christened Rex sacer ecce tui radiat pars magna trophaei Cum puras animas sacra lauacra beant Candidus egreditur hitidis exercitus vndis Atque vetus vitium purgat in am ne nouo Fulgentes animas vestis quoque can dida signat Et grege de niueo gaudia pastor habet ¶ The englyshe of the verses BEholde O holy kinge a great parte of the victory sendeth forth beames lyke the sunne When the holye lauatoryes do make happye the soules cleane The white hooste goeth forth of yâ bryght waters And purgeth yâ olde vyce in the newe ryuer The whyte apparel also signifieth the shynyng soules the shepeherde hath ioyes of the whyte flocke Thys LactaÌtiê° declarynge the custome to put vppon the person baptised a whyte garmeÌt that it sheweth as a tokeÌ that the soule is made whyte froÌ the filthines of synne Ambrosius de ââs qui mysteriis initiantur lib. 1. ca 7. IdeÌ habet in baptisme That whyte clothe also maye signify the manumissioÌ or the deliuerauÌce of the soule froÌ the bondage of the deuyll to the fredome of christe whiche is gotteÌ in baptisme For TertuliaÌ in his boke recytyng in an ordre De res carnis the tokeÌs of manumissioÌ or making a maÌ fre of a bonde maÌ reherseth a whyte vesture amonge theÌ They that were baptised at Easter dyd vse to weare all the easter weeke that white vestures vpoÌ yâ soÌday next folowing they dyd put theÌ of for yâ cause that weke sonday were called of the olde fathers Septimana et dominicai albis yâ weke soÌday in albis That this vsage custome to cloth the childe christened wyth a white vesture came by traditioÌ froÌ the apostles Dionise paules scholer declareth makynge meÌtioÌ of it with these wordes AssumeÌtes baptizatuÌ sacerdotes iÌduuÌt Dionisi de ecclesie hierar cum veste muÌdiciae coÌgrua That âs The preestê taking to theÌ the party baptised do put on hym a De ecclesie hierar ca. â par 3. vesture agreable with cleanes Agayne he sayeth Deinceps ita initiatuÌ candeÌ tes induuÌt vestes After ward theyputon him so instructed in thinges concerninge religion whyte vestures Where shuld this paules disciple lerne this but of him the other apostles whoÌ he oft called duces suoâ his leaders Is it to be supposed I beseche the good reader yâ this custom receiued of yâ church in the apostles tyme came froÌ any other teachers then the apostles Therfore embrace gladly receiue this other as the apostles traditions and ceasse for shame yâ vngodly bablyng / that nothing is to be beleued done excepte it be set forth expressed in the scripture This auncient doctoure Dionise speaketh also of coÌsecratyng halowing oyle creame of the anoyntynge of Cap. 3. ê 3. et ca. 4. ête 3. lib. 1. aduersê° Mar. theÌ that are christened w e it Tertulia also sayinge god wassheth his with water anoynteth theÌ with oyle Dionise thus hath of that De ecclesie hierar ca. 4 par 3 oyle Vnde vt opinor iââta sacratioreÌ seÌsuÌ traditione diuina sancti nostrae sacerdotalis fuÌctionis duces honestissimuÌ illud vngueÌti coÌsecran di munê° teleteÌ ab effectu rei quae in eo perficitur nominaÌt That is to say Wherof as I suppose the holy leaders of our preestê offyce after a more holy sense by gods traditioÌ or teaching do call that most honest office of coÌsecrating oyntmeÌt a perfection or making a thing perfect of the effecte of the thing which in it is made êfect Lo here Dionise playnly affyrmeth yâ the apostles gaue a name vnto yâ preestes office by yâ which he doth halow yâ oyle therfore it must nedes folow yâ that thing was in vse brought vp by theÌ through christes instructioÌ or the De spi âââ cap. 27. holy gooste Basil speaketh also of the anoyntynge theÌ yâ are baptised saying We do halow yâ oyle of anoynting NoÌne a tacita secre taque traditione Do we not of a styl a secrete traditioÌ Ipsam porro olei iÌuÌctioneÌ quis sermo scri pto proditê° docuit That is Further what speache put forth by wrytyng hath taught yâ innoynting lib. 1. epi 12. of oyle CipriaÌ in like facioÌ writeth of yâ anoyntinge of theÌ yâ are baptised saying Vngi quoque necesse est euÌ qui baptizandê° sit vt accepto chrysm ate id est vnctione esse vnctê° dei et habere in se christi gratiam possit It is also âayeth he necessary yâ he which must be baptized be anoynted yâ anoynting being taken he may be the anoynted of god haue in hym the grace of christe As yf he had sayed excepte he be anoynted with oyle wheÌ he is christened he can not be the anoynted of god nor haue in him the grace of christe wherby he declared how necessary a thing it is to be anointed with oile in baptisme receiuing yet there is no scripture setting any such thyng further thou seest therfore good reader yet ones agayn some thyng necessary to be both of vs beleued kept of the which scripture speketh nothing at al. Moreouer there are yet diuers other thinges not expressed in the scripture whyche we are bound both to beleue also to kepe of the whiche thys is one yâ the bishop haloweth the aulters before masse be sayed vpoÌ them of the whiche Dionise maketh meÌtioÌ saying Diuiui altatis conse cracioneÌ sanctissimoruÌ mysterioruÌ lex sanctissimi vngueÌti castissimis infusionibê° perficit That is The lawe of the holyest mysteryes doth make perfecte yâ halowing De ecclesie hierar ca. 4 par 3.
must be appoynted âaâha 6. or dedicate to hym for prayer or worshyppyng of hym Anone after damascene sheweth another reason and cause why the we pray toward the east / sayng Because God made Paradyse towarde the easte in to the whiche he brought AdaÌ the whiche offending he banished out therof and made hym dwell in the west contrary to the easte Antiquam igitur patriam requirentes et ad ipsam suspirantes deum adoramus scz ad orientem Therfore we requyryng the olde countrey Paradyse of heauen signifyed by the earthlye paradise a place of much pleasure and feruently desyrynge to come vnto it do worshyppe god or pray to hi towarde the easte After certeyne tokens of the excellencye of the easte taken out of the scripture rehersed in the ende of that chap tre Damascene thus hath NoÌ eÌ auÌt scripta haec apostoloruÌ traditio nam multa sine scripto nobis tradita sunt That is to saye But this the apostles traditioÌ is not wrytten for manye thynges are delyuered to vs or taught vs wythout writing Are not these playn wordes of thys auncient doctour to the coÌfusion of all them that are not ashamed to speake agaynst traditions and affirme that nothynge ought to be beleued and kept that is not expressed in the holy scrypture Heare nowe what saynte Basyl sayeth De spi s cap. 27. of thys matter Vt ad orienteÌ versi precemur quae nos docuit scriptura That is what scripture hath taughte vs to praye turned toward the easte Athanasiê° like wise which was aboue M. CC. yere synce affyrmeth that the holy apostles dyd teache christen men to praye towarde the east These are hys wordes Why do we christen people pray towarde the easte and the Iewes toward the south He answereth thus We muste defende this thinge other wyse to the Iewes and other wise expowne it to the Gentiles To the Iewes we saye that we pray toward the easte because the holy goost so taughte vs by the prophete Dauid sayinge Adoremus ad locum vbi steterunt pedes tui domine That is Let vs O Lorde worshyppe the or pray to the towarde that place where psai thy fete stode And the prophete zachary sayeth And oure lordes fete shall stande in the mounte or hyll of olyuete agaynste Hierusalen whyche is in the easte Thys maye be a shorte answere sayeth he to the Iewes But to the gentiles we saye that we do praye towarde the easte not that god is closed in there or is onelye there but forasmuche as he is named lyghte for that cause we hauing a respecte to the ligiâ of the sunne created do nowe worshyppe not that same lyghte created but the maker of it by the lokynge towarde it Thys is the annswere to the gentiles but lette the faythfull people of Chryst learne yt. Hac de causa beatissimi apostoli fecerunt Christianorum ecelesias intendere versus orientem vt ad Paradisum respicientes vnde cecidimê° scilicet ad veterem patriam et regionem nostraÌ petamus deum et dominum nostraÌ reducere nos illuc vnde eiecti exulamê° The englysh may be thys The mooste blessed apostles for this cause haue made the churches of chrysteÌ people to bêde or loke to warde the Caste that we lokynge towarde Paradyse from whense we fell verily shulde desyre God and oure Lorde to brynge vs thyther againe to the olde countrey and oure region from whenâe we caste are banyshed Lo thys holye and blessed auncyent wryter Athanasius a man of excellent vertue and lernynge affyrmeth that the apostles taughte christen people to praye towarde the Caste and sheweth the reason why we so do as saynte Damascene hath done Saynte Basyll moreouer De spi t. cap. 29. sayeth Ipsam fidei professionem qua credimus in patrem et filium et spiritum sanctum c quibus habemus scriptis That is Of what scripture haue we the profession of the fayth by whyche we beleue in the father and the sonne and the holy gooste He concludeth that it cometh by tradition onely I passe ouer manye traditions of the Apostles nowe vsed iÌ the masse as that the preest senseth wyth frankenceuse the aulter washeth hys handes at masse sayeth confite or sheweth the bodye and bloude of Christe ouer hys heade to the people of the whyche Dyonyse speaketh that was saynt Paules scholer De ecciesie hierar ta par .. 2 Also that the people seynge the bodye and bloude of Christ shewed them do worshyp the same Saynt Dyonyse also wryteth Lap. 3 qte 3. de spi s cap. 27 Another tradition yet is rehersed of saynte Basyll sayinge Vt signo crucis eos qui spem collocarunt in Christum signemus quis scripto docuit That we do marke wyth the signe of the crosse them that haue put theyr truste in Christe who hath taughte by wrytynge Tertulyan wryteth also of thys affyrmynge that it is a tradition and not wrytyng in the scripture Whose wordes De corona militis are these Ad omnem progressum at q promotum ad omnem adituÌ et exitum ad vestitum et calceatuÌ ad lauacra ad mensas et lumina ad cubilia etsedilia quacun q nos conuersatio exercet frontem crucis signa culo terimus That is to say in englyshe At euerye goynge forth and aduancynge profytynge or mouynge forth at euerye accesse comynge to or entry and goynge out at apparelyng and showyng or puttynge on of showes at bathes or baynes at the tables and lyghtes at the entrynge in to the chambers and seates or places to syt on what so euer coÌuersation setteth vs on warke we make a signe of the crosse in oure forheade Saynt Athanasius sayeth that Lib. 2. de incat ver Saynt Athanasius sayeth that by the signe of that crosse al witchcrafte or sorcerye and the acte or crafte of poysonynge is put awaye yf it be vsed in fayth and Lib quest quest 38. deuoutely Also he sayeth Legem Mosis videntes daemones non timent neque tremunt quod ea non sit operata salutem Crucem autem videntes saepe tremunt fugiunt euanescunt That is to saye in englyshe The deuylles seynge Moses lawe feare not nor tremble not because it hath not wrought mannes health but seyng the crosse they ofte quake flee vanysh away Of the which it fyrste came that meat / drynke and other dyuers thynges are blessed wyth a signe or a figure of the crosse Damascene also Lib. 4 ca. 22 sayth The crosse is gyuen to vs upon our forhead and that it is a shelde a buckler and a cote of armure agaynste the deuyll Adorandum igitur est hoc signum Of the signe of the crosse therfore thys sygne sayeth he muste be worshypped of vs gyuynge to god the reuerence and the deuoute honoryng Qui haÌc adoraÌt participes siÌt christi crucifixi They that do worshyp this fygure of the crosse let them be
lerne this poynt but of his mayster saynt Iohan Tertulyan whiche was with in lytle more then C. xx after chrystes death affyrmethe playnlye that this cnstome came by tradicyon without scrypture For he recytynge certeyne tradicyons thus wryteth Die dominico ieiunium nefas ducimus That is We do thynke or suppose fastynge vpoÌ the lordes daye sonday to be vnlefull before god Also Hierom Aduersê° lu ciferianos hath the very same his wordes It is therfore not lefull nor staÌdynge with gods law to fast the sonday excepte a man fast many dayes togither as Moyses He. lias christ dyd in the which this is included yet it is aganyste no law of god wrytten wherfore it must neades folowe that it is agaynste gods lawe vnwrytten coÌmynge by the holye apostles tradicyon vnto chrystes church Which taught the chrysten people to forbeare fastynge on that daye in honoure of Chrystes resurrectyon whiche brought vnspeakable toyes of gladnes in to the vorlde and therfore it is mete that chrysten meÌ that day abstayne frome fastynge whiche is a kide of mourning as chryst sayed Mathewe ix But of this I haue sayed I suppose ynoughe the learned men maye reade of this matter more in S. Austens booke and in other of of the old doctours Moreouer that Easter day is kepte it is a tradicion of the apostles For Socrates thus wrytethe in the Histo trip lib. 9. ca. 38. historie called in latyn tripertita historia Nec apostolê° nec euaÌgelia accedentibus ad predicationem iugum seruitutis imponuÌt sed festiui tateÌ paschae et alias celebritates honorandas esse dixeruÌt That is to say Neither the apostle nor the gospelles do laye the yocke of bondage vpon theym that come vnto the preachynge of the gospel but they haue sayed that the feaste of Easter and other solemne dayes are to be honoured Anone after he concludynge the treatyse of the matter thus sayth Mens namque fuit apostoloruÌ non de diebus sancire festiuitatuÌ sed coÌuer sationem rectaÌ et dei predicare culturam Mihi ergo videtur quod sicut multa alia per prouincias ad coÌsuetu dinem venerant sic paschae festiuitas tradita sit eo quod nullus apostolorum hiÌc aliquid sanxisset That is For the apostles mynd was not to make any lawe concernynge feastes but to preache good coÌuersaryon and the worshyppynge of god Therfore it appeareth to me that as manye other thynges throughe the prouinces countreys or realmes came vnto a custome so also the feaste of easter is taughte or delyuered by traditioÌ because non of the apostles dyd inact or make any law therof But the canons of the apostles theÌ selues declare that this feast of Easter was of theyr ordynaunce thoughe they wrote no lawe and dyd coÌstitute none ordynauÌce of it in theyr epistiê For these are theyr wordê Si quis episcopus presbiter aut diaconus Canone 8. sanctuÌ paschae dieÌ ante aequinoctium vernale cuÌ iudae is celebrauerit abiiciatur That is to say in our tongue If any bysshoppe preest or deacon do kepe holy w e the iewes the feaste of easter before the daye be as longe as the nyght in the sprynge tyme let hi be caste away despysed or renuÌced Do not these wordes manifestly shew that the apostles assygned what season of the yere Easter day shulde be kepte yt must neades herof folowe the they instructed by the holy goost or els of our sauyour chryst hym selfe ordeyned that feaste to be obserued of vs chrysten people and they lefte the same by tradicyon vnto the church without puttiÌg it into the scrypture Of this feast Ianuario episto 118. and certayne other speaketh S. Austen sayeng Quae non scripta sed tradita custodimê° quae quidem toto terraruÌ orbe obsernantur daÌtur intelligi vel ab ipsis apostolis vel a plenariis coÌciliis quoruÌ est in ecclesiis saluberrima autoritas coÌmendata atque statuta retineri sicuti quod domini passio resurrectio et ascensio in caeluÌ et aduentus spiritê° saÌcti de celo anniuersaria solemnitate celebrantur per vniuersuÌ orbeÌ In the englysh this it is Those thynges whiche we do kepe not wryten but delyuered or taught by mouth the whyche sothelye are obserued thorowe the whole worlde they be to be vnderstand that they beyng commytted and decreed or ordeyned eyther of the apostles or of the full and general councels the autoryte of the which is in the church moost holsome as that our lordes passyoÌ his resurrection and ascensyon and the commynge of the holye goost from heauen are kept holy daye yerelye throughe all the world Here it appeareth playn lye by saynt Austen that these holy dayes whiche then were and yet are obserued and kepte thorowe all chrysten nations were ordeyned eyther by the holye apostles or els by generall counsayls whose aucthoryte is most holsome in chrystes churches or coÌgregatyons of the faythfull though we now set very lytle by them because they plucke oure heresies by the rootes but these feastes were not set vp fyrste by anye generall councell as it appeareth in the couÌcels and espicyally Easter daye when christe rose of the whyche the apostles before al councels not wrytteÌ in the scripture spake as I haue declared alreadye therfore they muste nedes by saynte Austens rule aboue mentioned come of the apostles traditioÌ Wyth the whyche that agreeth ryght well that saynt Iohans scholer Ignatiê° coÌmaunded the people not to sette naughte by theyr holye daies sayinge Dies festos no lite ihonotare Do ye not dishonour Epist 4. the holye dayes meanynge no doubte the dayes chiefelye afore here recyted apperteynynge to christes death resurrectioÌ asceÌtion and the coÌmyng of the holy gooste vpoÌ whytsonday of the which saint Gregory NaziaÌzene Sermone de pencecoste S. Hieroms mayster thus wryteth Honoremus diem in aduentu spiritus sancti That is to say Let vs hononr the day in the coÌymng of the holy goost Also saynt Cipryan sayeth Celebramus taÌ nos Sermone de spi scioÌ quam iudaei quinquagesimuÌ diem sed illi in typo nos auteÌ in veritate non tam significamê° quam agimê° PentecosteÌ igitur celebrantes commemorauimus que olim sub Mose in veteri testameÌto sunt acta et quae sub Christo facta sunt post cuius assensioneÌ in caelos spiritê° saÌctus visibiliter super apostolos in linguis igneis aparuit That is As well we christeÌ people as the Iewes do kepe solemne the fyfty day after Easter but they iÌ a figure we iÌ the truth do not so much signify as do it in dede Therfore we kepynge whytsondaye holye haue remembred the thynges / whych were ones long seÌce done vnder Moses in the olde testameÌt and also the thynges whyche were done vnder Christe after whose ascension in to the heauens the holye gooste appeared visiblye vpon the apostles in fyry toÌges Finallye saynte Hierom
our dayes whose sayeng maketh much for traditioÌs for thynges vsed in the church of christ without manifeste scripture for them Nowe where some lerned meÌ haue supposed As Iohan ceciê° BuÌde riê° and other certen and set also forth in theyr bokes that the goinge downe of our sauiours blessed soule with his godhead in to the place where the olde fathers soules remayned before christes death called libê° patruÌ to coÌfort theÌ to shewe the he was come in to the world by his birth had dyed for theÌ to deliuer theym thense is not expressed in the scripture I thynke that therein they were greatly deceyued as no man is cleare from all erroure especiallye they that write vpon goddes holy worde which onely is without al lyes and errours as the wryters of August ad hieroni it onelye were in that theyr dede not deceyued in any one poynte I say the they whyche affyrmed that descensus Christi ad inferna the descendynge downe of christ to hell is a truth not wrytten in the scrypture were playnlye deceyued therein because manye textes of the scrypture do proue that thing euydently of the whiche these are the chyefe Dauyd sayeth in the parson of our sauyour Psal 19. chryste Non derelinques animam meam in inferno O father thou wylt not leaue my soule in hell Howe could this haue bene truely sayed of chryst to god his father excepte his soule coupled with his godhead had desceÌded in to hell or the place where the fathers were before chrystes coÌmynge and death Also we rede these wordes in the sawtre Abstraxisti Psal 29. de inferno animam meaÌ Thou hast O father taken my soule oute of hell I let passe other Act. 2. Ephe. 4. auctorites puing the same because these two are sufficyent for to proue this purpose which is that the scrypture maketh meÌ tion that christ defeeÌded or went downe in to the place where the fathers soules remayned abidyng and lokyng for his comyng thither to them after his death wheÌ his body laye in the sepulchre Nowe to make ones an ende of this treatyse I wyll breyfely declare that the certayne knowledge of the holy scrypture coÌmeth by tradicyon without any other auctorytye then of the catholyke churches the fathers of christê relygyon that lerned of the apostles which were the very trewe scryptures wrytten by the inspiracion and styrynge of the holy goost which were not though they were putforth in the euangelystes or apostê names Saynt Austen in dyuers places of his The euangels and other the holy scripturs are not assuredly knowen to be gods worde but by the churche of chryst bearynge wytnesse there vnto workes and namely iÌ these that nowe do here folowe affyrmeth the the auctoryte of the holye scryptures dependeth and hangeth vpon the iudgement of the vniuersal or catholike church Fyrst this hath he lib .vii. coÌfess Scripturas saÌctas ecclesiae catholicae coÌmendat autoritas That is to saye The auctoryte of the catholyke churche setteth forth the To. 6. epist coÌtra fuÌda Mani holy scryptures Agayne more playnly this he wryteth Quid faceres dicenti non credo euangelio Ego vero non credereÌ euangelio ni Hiero contra vigilantium Quid necesse est in manus sumere ê ecclesia non recipit si me catholicae ecclesiae authoritas coÌmoueret That is to say What woldest thou do to hym that saith I beleue not the gospel I trewly wold not beleue the gospel except the auctorytie of the catholyke churche shulde moue me It folowethe anone there I muste neades beleue the boke of the apostles actes yf I do beleue the gospell because the catholyke churches autorytie coÌmendethe to me of like sort both those scriptures TertuliaÌ also affyrmeth Tertilianê° prescript the same thus wrytynge Quid apostoli predicauerint id est quid illis christus reuelauit et hiÌc praescribam non aliter probari debere quaÌ per easdeÌ ecclesias quas ipsi apostoli condiderunt eis predicaÌdo tam viua quod aiunt voce quam per epistolas postea That is What the apostles haue preched that is what chryste hath reueiled or opened to theÌ I wyl note or determyne also hence or therof that it ought not otherwise to be proued then by the same churches or sayth full companyes whiche the apostles them selues buylded preachinge to them as well with a lyuely voyce as they say coÌmenly as afterwarde by epystles Besyde this in another boke he wryteth after this maner Tertilianê° lib 4. aduer sus martia nem Habemus et Iohannis aluÌnas ecclesias NaÌ et si apocalipsin Marcion respuit or do tamen episcoporum ad origineÌ recensitus in Iohan nem stabit autoreÌ Sic et caeterarum generositas recognoscitur Dico apud illas nec solas a postolicas sed apud vniuersas quae illis sacrameÌti societate confaederantur id euaÌgelium lucae ab initio aeditionis stare quod cum maxime tuemur Eadem autoritas apostolicaruÌ ecclesiarum caeteris quoque patrocinatur euangeliis quae proinde per illas et secunduÌ illas habemê° IohaÌnis dico Mathaei et Marci Thus may be the englyshe of these wordes We haue also churches of s IohaÌs scholynge or bryngynge vp in learnynge of the gospell For though marcion doth refuse the reuelation or apocalipse yet the ordre of bysshoppes nombred or rekenyd to the begynnynge shal hold with Iohan that he is the autour or maker of it So also the nobilite or strength of the other scryptures is knowen perfectly I say yâ that gospell hath stande for Lukes from the makynge or puttynge forth of it at these churches nother onelye with them that were the apostles but at or with all them holly which are confedered or ioyned to theÌ with feloshyppe of a sacrament othe or sygne of a holye thynge the whiche thinge we do chyefly defende The same autorytie of the apostles churches defendeth also the other gospels froÌ iniurye the whiche therfore and after or by them we haue I say Iohas Mathewes and Markes Hitherte the auncyent wryter Tertulian whose wordes declare yâ the apostles tradicyon teacheth vs / whiche are the gospelles of chryste and the trew scryptures where there is no scryptures to proue them by and therfore he that wyll beleue nothynge withoute scrypture let hym tel me why he Mark this reader beleueth any one boke of yâ scripture to be true scrypture syth no texte of the scrypture can testifye that it is scrypture in dede Wrote not I praye the reader Bartylmewe a gospell and Nychodemê° another as storyes do tell whiche are not receyued for anye parte of the scrypture By what auctorytye is this done wherfore doest thou rather giue credence vnto Lukes gospell whiche neuer sawe chryste then to saynte Bartylmewes whiche was one of the twelfe apostles Eusebiê° testifyeth that an euaÌgel Lib. 3. ca. 3. or gospel was iuged to haue bene
Basyll proueth a truth concernyng the holy goost to be godby saynte Llemente Ireueê° Dionisius AleraÌdrinus Eusebiê° palestinê° origin Affricanus historicus Gregori NaziaÌzane saynte Paule good chrysten reader / wytnesseth that Chryste sente some doctours for the edifyeng of the churche not onelye by preachyuge of the scrypture to the people but also by the true and godly openynge and expowning the same I wyl alledge certayne of the eldeste best learned of theym that men maye perceyue the more clerely and perfectlye that all thynges whiche we muste beleue and do are not expressed and publyshed in and by the byble scrypture but that dyuers thynges which ought to be beleued and kept of vs do come and defende also of and vpon the blessed apostles of chryst the churches tradicyon without any texte of the scripture speakynge of them I haue alre dye rehearsed some sentences of saynte Basyll Chrysostom Damascene Theophilactê° which therfore I neade not now again to recyte except it be iÌ other wordes then they be alredy rehearsed as nowe I wyll allege here saynt Basyll godly and notable saiges which he hath in a boke of the holy goost thus wrytyng Basilius de spe s ca. 27. Dogmata quae in etclesia predican tut quaedam habemus e doctrina scripto predita quedam rursê° ex apostolorum traditione in mysterio id est in occulta tradita recepim us QuoruÌ vtraque pareÌ vim habentlad pietateÌ nec his quisquaÌ contradicit quisquis sane vel tenuiter expartus est quae sint iura ecclesiastica Nam si coÌsuetudines quae scripto proditae noÌ sunt tanquaÌ haud multum ha bentes momenti conemur reiicere imprudentes et ea daminabimus que in euangelio necessaria ad salutem habeÌtut imo potiê° ipsam fidei predicationem ad nudum nomeÌ coÌ trahemus These wordes may be turned in to englysshe after this maner The lawes ordinauÌces decrees statutes or coÌmaundementes for all these the greake word dogmata signifieth whiche are preached or publysshed in the churche we haue certayne of doctrine set furth in wrytyng eftsones or agayne we haue receyued certayne by the apostles tradicyon in a mysterie that is in secrete deliuered Of the which two bothe haue lyke streÌgth power or vertue to the knowledge the honour deuote worshyppiÌg or loue of god nother anye man coÌtrary to them truely who soeuer hathe proued or learned by experience yea barely or poorely which are the lawes power auctorite or ryght of the church For yf we shuld endeuour or labour to caste away the customes whiche are not put forth in wrytyng lyke as not hauyng moch pyth or not beynge of moche value we shall also vnwards condemne those thynges whiche are in the gospell had necessary to saluaty on yea we shall also abridge or Vnum est crimen ê nunc vehementer daÌnatur ac punitur di ligens obseruatiotra diâyonââ pa trum basilius Episto 70. drawe togyther the same preachynge or publishyng of yâ fayth vnto a bare or a naked name This saynte Basyll rehearsyng streight many thynges set forth withoute scrypture by the apostles tradition of the whiche I haue spokeÌ before Thou maest note here good reader dyuers lessons agaynste the lutherans bearynge vs in hande that all thynges are wryteÌ in scrypture which we must neades beleue kepe but pryncypally that this blessed doctoure affyrmeth that those thynges whiche the apostles lefte without scripture or vnwryten haue lyke efficacye vertue to the honorynge and lo uynge of god as haue those thiges whiche are wryten in scrypture and that because bothe of them cometh by the inspiracyon of the holy goost which styrred both the apostles and the euangelistes also to write that which is wrytten and the apostles in lyke maner to leaue certen thinges vnwrytten by tradition vnto the church the which was done as S. Basyll wytnesseth that such thiÌges shulde remayne hyd or secrete lest they shulde be knowen of the rude and vngodlye folke and therby myght be despysed vtterly But this shall be ynough of saynt Basyl though he wrote in this mattier moche more Saynt Hierome thus writeth AdiluciniaÌ of traditions to luciniê° demaundyng of hym whether men ought to faste the saterday and dayly receyue the sacramente of the aulrer Sed ergo breuiter te admonendum puto traditiones ecclesiasticas praesertim quae fidei non officiant ita obseruandas vt a maioribus traditae suntâ Nec aliorum coÌsuetudineÌ alioruÌ more contrario subuerti Vnaquaeque prouincia suo sensu abunder et praecepta maioruÌ Roma 19. leges apostolicas arbitretur That is to wytte But I thynke thou Roma 14. must be warned bryefly that the traditions of the churche prynrypally those whych caÌ not hurt the fayth So are to be obserued as they are taught or delyuered of the elders or auÌcient fathers Nother other mennes custome ought to be subuerted or turned vp so downe by the contrary custome of other Let euerye countrey haue hys owne iudgement and iudge the auncetours or elders coÌmaundementes the apostles lawes I passeouer manye Lege enim in eccleseasteÌ ca. 10 et in Mat. cap. 21. like sentences of saynt Hieroms whyche he wrote in thys matter left my boke shuld be ouer loÌge Austen hath very much of thys matter in suÌdry of hys bokes of the which some is alleged before out of his epistle wrytten to Ianuarye where he sayeth those thynges whyche are oblerued through the hole world without wrytynge came eyther from the apostles or els froÌ the generall couÌcels whose autoritie is most holsome in christes church Alâo to one Casulane he thus hath intreating of the saterdayes fast In his rebê° de quibê° nihil certi statuit scriptura diâina mos populi dei vel instituta maâoruÌ êlege teneÌ da suÌt That is to saye In these thynges of the whyche the holy scipture hath ordeined or stablished nothyng certeÌ / the custome of gods people or the elders ordinaunces are to be kepte for a lawe Luther and hys disciples teache nâeÌ to breake the fathers ordinauÌces preceptes lawes saye that wtout manifest wytnes of the scrppture we shuld be bounde to beleue do nothyng Austen here affyrmeth the clene Lib 2. Tââ coÌtrary whether ptye wylt yâ beleue good christeÌ man Epiphaniê° also which was aboute M. cc. yeres seÌce coÌfirmeth my purpose sayeng Oportet auÌt et traditione vti NoÌ eniÌ oiÌa a diuina scriptura accipi possuÌt qua ppter aliqua sacris seripturis aliqu a traditione faÌcti apostoli nobis coÌmeÌdauerunt queÌadmoduÌ dicit saÌctê° apostolê° Sicut tradidi vobis Et alibi Sic doceo et sic tradidi in ecclesiis etc. That is But we must of necessitie vse tradition For al thinges caÌ not be taken of the holye scripture / wherfore the holye apostles coÌmitted to vs some thinges by the holye scripture some by traditioÌ lyke as paule sayth As I
veritatem Euenit it aque neque scripturis neque traditioni consentire eos But whan we do stere or exhort them / which are agaynst the truth agayne to that tradition which is of the apostles and is kept in the churches by successyon of the preestes they wyll say that they beynge wyser not onely then the preestes but also theÌ the apostles yâ haue fouÌde out the pure truth It hath therfore happended that they do consente neyther to the scryptures nor the tradityons Seest yâ not reader here a playn difference betwene tradicions yâ scryptures he coÌcludeth thus Traditionem itaque apostoloruÌ per totum mundum manifestataÌ in ecclesia adest oiÌbus perspicere qui vera audire velint That is to saye Wherfore all men whiche wyll see the truth maye perceyue the apostles tradicion declared in the churche throughe all the whole world But of saint Ireneê° this may be sufficieÌt for my purpose Nowe let vs see what saynt Clement Paules coÌpanion in preachynge the gospell hath wrytteÌ in this poynt which is nowe intrauerse and questyon betwene me and the lutherans Eusebyê° the olde wryter of the churches Lib. 5. ââ 6 storye thus wytnesseth of hym Clemens scripsit epistolam ad corithios exprimeÌs in ea apostolorum traditionem quam nuper ab eis ipse susceperat Clement wrote sayeth he to the corinthians an epystle expressyng in it the apostles tradicion whiche he of late had receyued of them Also another clemens bysshppe alerandrya which was as he sayth him selfe Eusebtê° wytnessynge shortlye after the apostles thus wrote of the apostles In libello quem scripsit Eusebiê° lib. 6. ca. 11. de pascha inquit eusebiê° confitetur extorqueri sibi a frarribê° vt ea quae a presbyteris et successoribus a postolorum voce sibi sola traditasunt describeret in libris et posteris traderet In his boke sayeth Eusebiê° of eastur clement coÌfesseth that his brethren gat of hym by force or with greate difficultie that he wolde wryte in bokes and de lyuer to his successours or them that shuld come after hym those thynges whiche were taught hi by voyce onely of the preestes successours of the apostles Loo this bysshop beynge very nygh to the apostles tyme coÌfesseth that he learned by voyce onely certeÌthynges of the preestes and successours of yâ apostles and lefte them written to them that shuld come after hym and luther bullynger with a greate rablement of an yll heare Do saye the contrary whether wylt thou beleue Epistalâ Ignatiê° also saynte Iohan the euagelystes discyple holdeth with me in this matter saynge Stude âe coÌfirmari in dogmatibus domini et apostoloruÌ That is Applye your myndes to be coÌfyrmed in the ordynaunces of our lorde the apostles That he ment here ordyuannces of the apostles vn wrytteÌ it appeareth fyrst by that that saynte Basyll sayeth dogmata silentur decrees or ordynaces called in greake dogmata aâ not spoken of in wrytynge Secondly B asniê° de spuÌ Cancto cap. 27. it appeareth that ignatiê° saynte Iohan euangelystes scholer wolde men to endeuour them selues to obserue the apostles tradityons vnwrytten by that that he wrote hym selfe a boke of the apostles tradicions as eusebiê° witnesseth sayenge Ignatiê° ââ 3. ââ 36 edocebat populos vt diligentius ettenacius apostolorum traditionibê° inherereÌt quas traditiones cautelae gratia et nequid apud posteros remaneret incerti etiam scriptas a se asserit reliquisse Thus moch it is turned into englyshe Ignatius Mark this well reader saynte Iohans disciple taughte the people that they wolde more dilygently and fastlyc cleaue to the apostles tradityons the whiche traditions he affyrmeth that he lefte yea wrytten to make meÌ ware and leste any vncerteyntie shulde remayne to them that shuld come after Here we se that thys holye Martyr exhorted men to sticke vnto the apostles tradytions very dilygeÌtly and fastely / whych he left behynde him written that they whiche shulde succede or come after him shulde be cyrcumspecte leste they were deceiued of heretikes which might teache some thynge contrarye to the verities vnwrytten that chryste taught his apostles and they other wythout wrytynge Therefore is it not many fest by thys wytnesse that Luther and Bulliger do erre whyche not so ernestly as vnlearnedly vngodlye defende that the apostles wryte all thynges necessarye that they hadde preached to the people Saynte Ignatius saynte Iohans scholer whyche was muche conuersaunte wyth the apostles and was made bysshoppe of Antiochia nexte after saynt Peter wytnesseth that the apostles lefte sundrye thynges not wrytten necessary to be knowen and beleued and Bullynger sayth the contrary whether of them two is more worthye to be receyued and belyued Now shall saynt Deonise the apostle Paules disciple make an ende of thys chaptre whiche as he was taughte of Paule Hierotheus learned manye thynges of the other apostles whych thynge he him selfe affyrmeth in dyuers places of hys booke De ecclesiae hierarchia eueÌ so he wrote playnlye of the apostles traditions lefte by them to the churche wtout writing For thus hehath Substantia accrdotii nostri sacra scriptura est diuinitê° nobis tradita Diouââ dâ eccle hieraâ cap. 1. Porro huiusmodi plena venerationis eloquia dicimus quae a beatissimis nostris patribus a quibê° sacris mysteriis iÌbuti sumê° in sanctis ac theologicis coÌmeÌdata sunt libris Ac pretaerea quaeque ab iisdeÌ sanctissi mis viris sacratiore purgatiore et êpiÌqua quodaÌ modo caelesti hierar chiae doctrina sancti duces ac praeceptores nostri didiceruÌt et ex animo in animuÌ medio intercurrente verbo corporali quideÌ sed quod car nis excedat seÌsuÌ sine literis transsu sa sunt That is to say The holy scrypture gyueÌ or taught vs of God is the substaunce of oure preesthode Moreouer we call suche sayenges full of worshyp honour or reuerence which are wrytten in the holye and diuine bokes of oure mooste blessed fathers of whom we were instructed or taughte the holy secretes or pryuities And furthermore al those thynges which our holy leaders the apostles and oure maisters haue learned of the same moost holye men by doctryne or teachynge more holy more purged and nigh after a certen maner to the heauenly holy gouernaunce or principalitie which are powred froÌ minde to minde or harte to hart the worde runnynge a meane betwene sothlye corporall but such as exceadeth the flesshes perceyuynge or fealyng Saynt Dionyse here putteth manifeste difference betwne the holy scrypture other thynges conteyned in bokes of dyuynytie set forth by holy men affyrmeth that manye thynges came by harte from one to another wythout wrytynge whyche are worthy to be had in honoure and reuerence thoughe the Lutherans despise al such thynges both to theyr owne coÌfusion and other mennes also oure lorde amende thys in tyme. But euery good chrysten man wyll beleue thys saynte Paules scholer rather
et instigaÌte spiritu saÌcto instituta nec dissimulatio negligentiae nec aliqua praesuÌptio valeat perturbare Sed sicut hoc ê exigebat rationis vtilitas oportuit definire ita quod definitum est noÌ debet violari That is to saye The dilygence or studye of your care must be put to or you must be diligent and careful that dyssymulation of neglygence may not moche trouble nor any arrogance those thynges which are ordeyned of the apostles their successours and instructed by the holy goost styrrynge or prickynge forward Also he spake of the iewes ceremonies which theÌ it was vnleful for yâ GalathiaÌs to obserue kepe therfore the obseruing of theÌ was mans tradition That thys is the true / righte meaninge of the apostles wordes it apeareth both by that that anone afterwarde wheÌ he had spokeÌ of yâ iewes choyse of meatê their feastes he calleth theÌ elemeÌta muÌdi elemeÌtes of yâ worlde sayenge If ye be dead with christe froÌ the elemeÌtes of thys worlde why do ye yet put difference betwene meat and meat daye and day etc Also the iiii chapter of his epistle to the Galathians paule calleth the olde lawes ceremonies egena elemeÌta elemeÌtes lackyng somewhat Therfore this pauls letter staÌdeth nothynge agaynst the traditioÌs of the apostles their successours / lefte in the churche froÌ one to another But let thys Pet manê° tradua be sayed for the repeallynge of that argumeÌt They dispute yet further The .v. argument of this sort against traditions Paule sayeth .ii. To .iii. Al scripture geuen by the inspiratioÌ of god is profitable to teach improue informe to instructe in righteousnes that the maÌ of god may be perfect prepared vnto all good workes Then why do we thruste sayeth Vrbanus regius wisely in the churches haÌdes the lawes of men as necessary to christes religion Thys argumeÌt is sone answeared vnto For what argumeÌt I besech the good christeÌ reader is this al scripture inspired by the holy goost is profitable to teach man yâ he maye be perfect made ready to al good workes ergo the scripture coÌteyneth in it expressely al truth and euery thing necessary to be beleued of vs kept May not euery part boke of the scripture be as in dede it is profitable to instructe maÌ yâ thereby he maye be perfecte prepared to all good workê yet not coÌteyne al truth the hole yâ is necessary for our saluatioÌ The .v. bokes of Moses coÌteine a doctrine profitable to yâ purpose so of the rest seuerally yet that notwtstandyng there are sundrye thynges both true necessary not conteyned therin Yea but perchauÌce some maÌ wyl say to me The gospel is perfecte sufficient for to procure oure saluation for Chryste gaue vnto hys churche not botched clowted nor vnperfect lernyng seing there nedeth no addition to be made vnto the whiche is perfecte wherfore shulde men beleue the the scripture coÌteyneth not in it all truth thynges necessarye for our saluation but the diuers thynges come by tradition whiche are both necessary to be beleued of vs also kepte It is very true that the scripture the gospel is perfecte not that it conteineth in it expresselye all truth necessarye to be knowen obserued as I haue proued before in thys my boke but the it is perfecte touchynge the thynges coÌprised thereiÌ coÌteyneth general rules pÌceptê out of the which al thynges necessary for a chrysten mannes religion saluation may be collected gathered thoughe they be not particularly expressely publyshed sette forth therin As for an example The scripture byddeth vs honoure god but vpon what daye Exo. 20. Deute 6. Math. 4. we shulde do it chiefly scripture plainly telleth not leauing that to be taughte the apostles of the holy goost whiche dyd institute the sonday styred of that spirite of al truth as I haue shewed before Also the scripture sayeth the wythout baptyme none caÌ entre in to the kyngdome of heueÌ IohaÌ iii. the holy apostles inspired with the holy goost of that and other sayenges touchyng the necessitye of baptysme ordeyned and taughte wythout wrytynge that chyldren ought to be chrystened may be saued therby Finallye the scrypture coÌmauÌdeth euerye maÌ to take vp beare his crosse mortify the sensualities affections of the fleshe the apostles taught bow that shulde be done by fastynge the lente wensdaye fryday such other This we se therfore that wyth the perfectenes of the scripture agreeth standeth right wel that it coÌteyneth not expressely all truth but that dyuers truthes were opened to the holy apostles by the holy goost / which they lefte vnto the The .vi. argument churche vnwrytten Hytherto of thys Another reason maketh Vrbanê° regiê° vpoÌ Pauls wordes â Cor. 3. sayenge All thynges be yours / whether it be Paule / eyther Apollo / eyther Cephas Wherby sayeth he we do vnderstande the neyther Paule / nor Cephas or Peter hath auctoritie to bynde mens coÌscience / where god byndeth not / therefore we are not bouÌd to beleue or kepe of necessitie any traditioÌ of paul / peter or any other whiche God byndeth not vs to beleue / obserue by his holy word Did euer any maÌ The aunsweare reade / or heare so fonde folysh a reason as this is who wyl not bewayle lameÌt this great bliÌd nes of the lutherans which do reason so vnlernedlye to defende an heresy It is trew the peter paul were the corinthiaÌs for asmuch as they were ministers sent of God for theyr saluation What thaÌ coulde not they yet teache many thinges by mouth onely leaue theÌ weout writing vnto the church the it shulde beleue theÌ to be trew kepe theÌ also But thou sayest that they could not bynde mens coÌscieÌce where god biÌdeth not I graunt the / but of the must it nedes folow that they left nothyng vn writteÌ byndynge mens coÌscience to beleue and obserue it Doth god bynde vs to nothynge vnwrytten in the holy scrypture Haue not I proued the coÌtrarye in this boke Byndeth not theÌ there god mans coÌscience / when where the holy gooste styrreth the apostles to institue ordeyn any thing not coÌpreheÌded in the scripture leaue it to yâ churche vnwrytteÌ Therfore this slender argumeÌt is cleane wypte away as this other shal be grounded lyke wyse vpon the wronge vnderstandyng of these S. Pauls Colo. 2. The. 7. argument wordes to the Collossians Ye beyng dead wyth christ why are ye holden styll with decrees What is this yf it be not plaine wrestynge of scrypture from his true sense Saint Hierom sayed wel that heresye standeth in the Ca. 1. ad Gala. wronge takyng of the scrypture doth ãâ¦ã Dyd not saint Paule in that seconde chaptre to the Colossians playnly speke of yâ olde lawes decres or ordinaÌces which dyd coÌsyste in