choyse of meates suche other ceremonies / that were theÌ„ anulled made voyd by chryst For he thus hath If ye be dead with chryste from the elementes of this worlde why do ye yet decree or teach or els as the greke nowe hath Dodmatizesthe are ye taught suche decrees and ceremonyes as yet lyuynge in the world Touche not nother taste nor handle Who seeth not that these wordes do playnlye show that saynte Paule mente of the iewes decrees and ordinaunces perteynynge to theyr olde ceremonies theÌ„ abrogate cleane by chryst and nothyng of the churches decrees or the apostles tradicions It is therfore a greate blyndnes to applye suche textes agaynste the traditions of the churche and they do verye lytle regard theyr soules health that do folowe suche teachers which do so manifestly abuse and mistake the scrypture to kyll theyr owne soules and other mennes by an heresye Some man perchaunce wyll say to me chrysten people are indued with libertye Vrbanns regiê° of conscyence .ii. Cor .iii. whiche nother ought nor can be bound to the obseruynge of any tradicion set vp by man whiche scrypture speaketh not of for theÌ„ we shulde be the seruauntes of meÌ„ agaynst saynte Paules coÌ„mauÌ„demente To that I saye that chrysten men are free and idued 1. Cor. 7. with a certayne libertie froÌ„ the yocke of the olde lawe / and the bondage of synne in which two standeth the lybertye of chrystes gospell not in the lybertie froÌ„ the obseruynge of good and hol some tradytions institute set forth by the holy apostles without wrytynge by mouth onely The obedience due vnto the hyer powers and to the kepyng of theyr lawes standeth not onelye with the libertie of the gospel but yâ— gospeÌ„ll doth also coÌ„mauÌ„d that to be done of vs. They that suppose them selues free frome obseruynge of the apostles traditions by reason of the lyberte of the gospell do agaynst pauls coÌ„maundement vse theyr lybertie to satisfye the flesshes lustes and haue as saynt Peter sayth Gala. 5. 1. Pâ— 2. it as a cloke or a couer of theyr malyce Chrysten people shuld not be the seruauntes of men it is true but what thaÌ„ Wylt not thou therfore be bounde in conscyence to obedientlye kepe thy prynce and kynges ordynauÌ„ces and lawes when Paule biddeth vs to be obediente vnto his coÌ„mauÌ„demeÌ„tes for coÌ„scyence sake It is not therfore holly vnleful Ro. 13. nor forbydden of saynte Paule to be mennes seruauntes but to obey them and to serue them coÌ„mauÌ„dyng any thiÌ„g ageÌ„st the lybertye of chrystes gospell or els any vnlefull thinge the kepyng of the which shulde cause theÌ„ to fall from the benifite of christes deathe and therfore he dyd put them in remembrauÌ„ce that they were bought with a great pryce Thus saynt Chrysostome doth vnderstande this paules texte byddynge that we shulde not be mens seruauntes Saynt paule also he ment that the corynthyaÌ„s shulde not be meÌ„s seruauntes to reyse schismes or diuisioÌ„s so yâ— one of theÌ„ shulde be counted cephas scholer because he was christened and instructed by hym another Apollos Take nowe this text whether way thou wylt it maketh nothyng at al against the traditions of the holye apostles and the church Moreouer wheÌ„ we do beleue certen truthes and obserue theym also whiche the apostles lefte vnwryten by the inspiratioÌ„ of the holy goost / as they dyd manye thynges whiche are aboue rehearsed in this boke what madde manne wyl saye yâ— therby we be mennes seruauntes / and not rather the holy goostê the autour of those tradicyons Some men do suppose that these god the fathers wordes IpsuÌ„ audite heare hym do bynde vs onelye to learne of Mat. 17. drâ—auê° â—eâ—â—ê° chryste the doctoure and teacher of the church and to beleue and obserue nothynge but his doctrine therfore we oughte not nor can be bounde to any thyng not wrytten in the scrypture as though we are not bounde to be leue the apostles teachiÌ„ge in thiÌ„ges not taught afore by chryste or yâ— we ought not to beleue as I haue touched before that chyldren ought to be chrystened albeit we fynde not in yâ— scrypture that euer christ taught that doctrine or els hys apostles but it cometh onely without wytnesse of the scrypture by theyr tradition If thou yet wylt reasoÌ„ further and saye that Chryste sendynge his apostles to preach abrode yâ— gospel in the hole world commaunded them to teache the people what soeuer he had commaunded and therfore men are not bounde vnto any thyng not commaunded of Chryste of the whiche it muste neades folowe that there are no traditions vnwrytten necessarye for vs eyther to beleue or to fulfyll This reason of one vrbanê° regiê° a lutherans makynge declareth the autours ignoraunce or blinde malyce conceyued agaynste yâ— churche of chryst For chryst byddiÌ„ge the apostles teach the people all that he had coÌ„maunded theym dyd not bydde theÌ„ teach nothing more then he coÌ„maunded them For who doubteth but the apostles taught afterwarde manye thynges by inspiratioÌ„ of the holy goost which chryst neuer coÌ„maunded as that the gentyles shulde abstayne from bloudde and meates suffocate or strangled with manye other thynges as it appeareth in theyr epystles and the actes wrytten by Luke the euangelyste But se what kynde of argumeÌ„t is this of regiê° Chryste commauÌ„ded his apostles to preach al what soeuer he had dyd theÌ„ do ergo the apostles lefte nothynge vnwrytten to the church yâ— ought to be beleued or obserued or men are not buunde to kepe the churches traditions This is a wonderfull blyndnes What madnes were it to beleue suche teachers Maye it not be sayde truely of them yâ— blynde leaders they that are Mat. 15. ledde by theim do fall bothe togyther into the den as our sauy our chryste sayed There are other obiectyoÌ„s as fonde and folyshe as these be which because they are made agaynste mannes lawes and constitutions not agaynste the apostles and hole churches traditioÌ„s vnwrytteÌ„ in the holy scrypture I wyll recyte them very compendiouslye as coÌ„pendiouslye confute the same Thys is one of them Paule sayeth Si spiritu ducimini noÌ„ estis sub lege It ye be ledde wyth the The. 8. argument spirite ye are not vnder the law These wordes do proue sayeth the lutherans that no mannes traditions can bynde vs to the obseruinge of theÌ„ yf we do leade our lyues after ryghte reasons and the holy goostes guydynge and styrrynge for els we shulde be vnder the lawe whyche saynt The answere Paule denyeth here Thys auctorytie of saynte Paule proueth nothing more agaynst the churches constitutions ordinaunces and traditions of the apostles that they oughte not to bynde mennes consciences then it doth agaynste the law of god that iuste and good men ledde by reason and the holye gooste shulde not be bounde to kepe it because yâ— paule vnderstode not here the law of man but the law of god whiche rested in ceremonyes was
dialo goruÌ„ the Eorinthyans especyally the vii xi the xii xiiii Chapiters of it comprehende nothynge els but that which was wryten before of Moises and the ê“phetê Where do we rede in Moyses lawe the fourme of chosynge a bysshoppe or a preest and a deacon dyuers other thiÌ„ges wryten by Paule to the bysshoppes Timothy and Tite Paule said verely truelye that he taughte nothynge before the Iewes but Moyses law and the prophetê which they had receiued as true doctrine and by whiche he trauayled to induce them to beleue in Chryste and to repente theyr yl life that they might be saued But wylt thou gather good reder therof that s Paule taught to the faythfull people whiche beleued in Christ and were christened nothynge vtterly besyde thynges conteyned in Moyses law and the Prophetes Nay I suppose excepte thou dote Why then woldest thou gather therupon that Paules tradicioÌ„s lerned by worde or preachynge of the Thessalonians were taken out of Moyses law and the holy prophetes Agayne Bullynger alledgeth s Paules wordes Gala. 1. for that is vngodlye purpose which are these I make knoweÌ„ to you brethren that the gospell whiche I haue preached is not after man For I haue not receyued it of man nor learned it of maÌ„ but by the reuelation of Iesu Chryste But the reuelation of Iesu Chryst sayeth Bullynger wysely dissenteth not from itselfe but Mathewe Marke Luke and Iohan wrote of that same reuelatioÌ„ wherfore it is necessary that saint Paule delyuered withe a lyuely voyce in his sermons the same thynges whiche the euangelistes afterwarde dyd wryte and in wrytynge left to the churche of Chryste and therfore it is not necessary to vnderstande by the tradycyoÌ„s whiche Paule sayed the Thessalonians had learned by his sermoÌ„ or word tradicions not wryten hytherto bablynge Bullynger vtterynge his shamefull blyndnes ignoraunce I wyl not say his malyce conceyued agaynste the truth For must not he be very blynde and ignoraunt in the scrypture whiche wolde reason thus Saynt Paule learned the gospell of Iesu chryst by reuelation the euaÌ„gelistes wrote of by the same reuelation whiche dysseÌ„teth not from it selfe ergo it must neades folow that Paul taughte the Thessalonians nothing by mouth nor vnderstode any thynge els by his tradicioÌ„s delyuered vnto theÌ„ by his word or preachynge but onelye those thynges which the euaÌ„gelistes dyd wryte Dyd not the foure euaÌ„gelistes all wryte by one inspiration and reuelation of Iesu christ and yet one of theÌ„ wrotâ— that whiche another wrote not Peter Iames Iohan and Iudas wrote al by one reuelatioÌ„ of Iesu christ and the holy gooste whych neuer doth ne can dissent from it selfe ergo they wrote all one thyng none of them wrote any thyng whych the other wrote not Is thys a wyse argumente beyng lyke Bullyngers Therfore though saynte Paule receyued and learned the gospell by christes reuelation by whyche the .iiii. euaÌ„gelistes wrote theyr gospelles yet that proueth not sufficiently that paule wrote nothynge but that whych they wrote nor that he preached nothing by mouth onely wythout puttynge it in wrytynge afterwarde but that alonely whyche was wrytten in the euangelistes But lettynge thys passe let vs se what saynt Chrysostom and other say vpon the text of saynt Paule aboue recyted that therby it may euidently appeare that Bullinger other of that secte do mysse construe and vnderstande that sayed letter for the mayntenauÌ„ce of theyr deuelish heresie against traditions Saynt Damascene thus wrytteth Quod autem plurima Lib 4. ca. 17 sancti apostoli tradiderint sine scripto scribit Paulê° gentium apostolê° Ergo fratres state et tenete traditiones nostras quas edocti estis siue per sermonem siue per epistolaÌ„ nostraÌ„ That is thus muche to saye in oure tonge But that the holy apostles taughte verye many thinges without writing Paule the apostle of the gentles wryteth sayinge Therfore brethren stande ye fast and kepe ye our etraditions whyche ye are taught eyther by oure worde or sermoÌ„ or els by our epistle ThaÌ„ he allegeth for that purpose this text of saynt paule I prayse you brethren because in all thynges ye remembre me and ye do kepe the traditioÌ„s as I haue taught you them Chrisostome also holdeth 1. cor 11. wyth the same thynge wrytynge vpon that texte of saynte paule to the thessalonians with these few wordes HiÌ„c patet quod non omnia per epistolam tradideriÌ„t sed multa etiam sine literis Eadem vero fide digna sunt tam illa quam ista Itaque traditionem ecclesie fide dignam putamus Traditio est nihil quaeras amplius The englysh may be thys From thence it is open that the apostles dyd not teach all thynges by an epistle but also many thinges with our wrytynge But as wel those as these are worthy the same fayth or credence Therfore we thynke the churches tradition worthye to be beleued It is a tradition serch or demauÌ„de nothyng more ouer What could ye haue written Marke this wel redrr more playnly against the lutherans and all the hole rablement of them that denye traditions and defende that nothing oughte to be beleued but the onely whych is put forth manifestly in scrpture Truely he is not wel aduised nor godly disposed that wil not rather gyue credeÌ„ce to this auncient godly wel learned doctoure then to the lutherans wryters of late vngodlye and vnlearned Theophilactus also vpon thys same paules text Basyll coÌ„fyrmeth this sayengArbitror apostolicum esse etiaÌ„ noÌ„scriptis traditionibê° inherere paulê° enim inquit laudo vos ê™ mea omnia meministis queÌ„ admo dum tradidi vobis traditiones obtinetis quas accepistis siue per sermonem siue per epistolaÌ„ de spiritu s capi 29. That is I do iudge it perteyning to the apostles doctrin to cleaue vn to traditions yea not wrytteÌ„ For paule sayeth â— prayse you that ye haue remeÌ„bred al my lessons kepte styll the traditions that ye haue receyued eyther by speache or an epistle as I haue delyuered them vnto you sheweth hym selfe to holde wyth the doctrine of traditions saying thus Hic sane perspicuum est pleraque paulum sine scriptis ser mone duntaxat hoc est viua voce non epistolis solum his tradidisse Non enim secus illa atque haec fide digna sunt Itaque et ecclesie traditionem dignam existimemus cui prestanda sit fides vt si quid ab ea sit traditum nihil vltra perquiras The which wordes may be thus turned in to englyshe Therof it is verily playne that paule taught them manye thynges by speache onely that is with a liuely voice wythout wrytynge not onely by epistles For those are no other wyse worthye of credence then these Wherfore let vs iudge the churches tradition mete or worthy to whom credence muste be gyuen so that yf any thynge be taught or deliuered of the church thou searche nothynge further
expownyng the epistle of saynt Paule to the Galathians thus wryteth Cap. 4. after he hath declared that Paule coÌ„maunded the Galathians not to kepe the Iewysses feastes or holy dayes Dicat aliquis Si dies obseruare et menses et tempora et annos non licet nos quoque simile crimeÌ„ incurrimus quartum sabbati obseruantes et parascheuen et dicÌ„ dominicam et ieiunium quadragesimae et paschae festiuitatem et pentecostes laeticiam er pro varietate regionum diuersa in honore martyrum tempora constituta The englysh may be thys Some man may say If it be not leful to obserue dayes and monythes and tymes and yeres we christeÌ„ men do runne in to lyke faulte obseruyng the wensday of the weke and the frydaye and the sonday and the fast of the lent the feast of Easter the myrth of whytsondaye and after the diuersytye of regions dyuers tymes coÌ„stitute or ordeined in the honour of martyrs To that he answereth sayinge To the whyche he that wyl playnly make answere shall say that the Iewes feastes are not the same that oures are For we do not kepe holy the Easter or pasouer of swete breade but the Easter of the resurrection and the crosse Nec septem iuxta morem Israel numeramê° ebdomadas in pentecoste sed spiritus sancti veneramur aduentum Nother we do numbre seuen wekes in whytsontyde after the maner of the chrldren of Israel but we honoure the holye goostes comming Hitherto the holy and ancient doctoure saynt Hierom declarynge playnly that albeit all dayes in the weke be lyke and equal by theyr natures yet some of theÌ„ are appoynted before the other to serue god vpon ceasse from worldly busines and therfore they that do beleue the contrary are deceyued shamefully / but of this sufficient now I wil go forwarde on mine enterprise and rehearse yet mo traditions It is a tradition of the apostles not wrytteÌ„ in the holy scripture that he whyche was baptised or christened of an heretyke or a schismatike deuided froÌ„ the church of christe shulde not be baptised agayne afterwarde because the baptime of an heretike or a schismatike is effectuall of streÌ„gth as yâ— is whiche the catholiques beyng not separate froÌ„ the church do mynistre gyue of the which thynge saynte Austeyne a clerke most excellent of christes church Lib. 2. ca. 7. conâ—ta â—â—â—â—tistas thus speaketh SaluberrimaÌ„ tenet ecclesia consuerudinem in his schismaticis et haereticis corrigere quod prauuÌ„ erat noÌ„ iterare quod da tum fuit sanare quod vulneratuÌ„ est non curare quod sanum Quam coÌ„suetudinem credo ex apostolica traditione venientem sicut multa non inuâ—niuntur in literis â—orum neque in conciliis posteriorum et tamen quia per vnsuersaÌ„ custodiuntur ecclesiam non nisi ab ipsis tradita et commendata creduntur That is The churche kepeth a custome moost holsome in these schismatickes and heretickes that is to saye in theyr christenynge or baptising to ameÌ„d that which was yll not to gyue againe that which was gyuen to heale that which was wounded not to cure the thing hole or sound The which custome I beleue came of yâ— apostlê traditioÌ„ lyke as many other thynges are not founde in theyr wrytynges nor in the couÌ„cels of theÌ„ that came after yet for as much as they are kepte through the hole churche they are not thought or beleued to be coÌ„mitted and deliuered or taught but of them Are not these wordes ynough to stop al bablers mouthes that say they caÌ„ not tel well what against traditioÌ„s vtterly refusing to giue any fayth credence to thyngê not expressed in yâ— scripture Wil they be so folish to beleue Luther before Austen The holy apostles dyd coÌ„demne theÌ„ that wold be baptised or christened of heretikê yet they coÌ„mauÌ„ded the he which was baptised or christened with the baptisme of the church shulde not be baptised or christened agayne as it apereth in their canoÌ„s Wherfore AusteÌ„ Cap. 46. â— 47. iudged right wel that it is a traditioÌ„ of the holy apostles not wrytteÌ„ in that scripture that who soeuer was ones baptised of an heretique or schismatike shulde not be baptised againe but onely that ameÌ„ded / which Eusebius lib. 7. ca. 8 was yl done of theÌ„ Thys knew well the olde byshop of Alexandria called Dionyse which in his fyfth boke of baptisme tellethe that a chrysten man came vnto him and sayed that he had receyued baptysme of heretykes otherwyse theÌ„ he saw it gyuen to other by yâ— catholyke minysters and that he durste not lyfte vp his eyes to god for that faulte therfore he desyred to be made cleane with baptisme of the churche wherby he might receiue the grace of the holy goost But the holy maÌ„ Lege aug lib. 1. ca. 33. Aduersus cresconium graÌ„maticuÌ„ sayed he durst not baptyse hym agayne in any wyse knowynge that the apostles tradityon and constitucyon was agaynste that thynge to be done Another tradicyon of the holy apostles is to haue pyctures and ymages in our teÌ„ples as saynte damascene hath witnessed aboue M. yeres before oure dayes whiche thus Lib. 4. ca. 7 wryteth of them Because sayth he some meÌ„ do ymbrayde or lay to vs in reproche that we do honoure worshyp oure sauyours ymage and our queene his mothers and moreouer the images of other sayntes and Chrystes seruauntes let them heare that god made man at the begynniÌ„g after his ymage Therfore for what cause do we honoure one another but in as moche as we be made vnto gods ymage For as the godlye and greate Basyl sayeth Imaginis honor ad exemplaris transfertur honorem That is The honoure of the ymage is referred or caryed ouer from the ymage vnto the honoure of the sample A lytle afterwarde when he had saide that in the time of the olde testament there were but few ymages because chryst was not then incarnate but after his incarnatyon death resurrectyon for as moche as all men know not lerning nor gyue them selues to readyng he sayth That our fathers dyd agre and consent to represent the incarnatyon death and resurrectyon by ymages as certayne tokens of vyctorye for the readye remeÌ„braÌ„ce of chrystes benefytes For ofte we thynke not on chrystes passion through neklygeÌ„ce seyng the ymage of chryste strykeÌ„ through we come agayne vnto the remeÌ„braunce of chrystes deathe we fallynge downe do worshyp not the matter of the crosse but chryst represented by the ymage Lyke wise our lady chrystê blessed mother sayeth he is honored by her pycture and that her honour is referred vnto Chryste her sonne borne of her For as we haue sayde lyke as the honoure gyueÌ„ to chrystes good and kynde seruauÌ„tes sheweth a token of good wyll towarde all mens lorde sic et imaginis honor ad prototypuÌ„ ex emplar imaginisque veritatem traÌ„sfertur That is to say euen so
yeres then Luther was that therby they myghte better knowe then he coulde what the apostles dyd teach the church of chryste by mouth onely without wrytynge But I wyll procede in this treatyse and rehearse yet certayne moo tradicyons The churche of chryste vseth to make holye water to spryncle it abrode vpon the people in a remeÌ„brauÌ„ce of our baptyme the water the flowed oute of Christes blessed syde persed with a speare in tyme of his bytter passyon to put vs in remembraunce also of our death whiche lyke water as the seconde boke of the kiges witnesseth do slyde into the erth 2. Reg. 14. vndoubtedly This custome is neyther brought vp of late nor yet worthy to be as of manye it nowe is the more pitie despysed lib. 9. ca. 34. â—rip hist and nought regarded For we do reade in a storye made aboue M. cc. yeres passed that there was at apamia the citie a notable and a stronge temple of iubiter which was worshipped then for a god When the good byshop Marcellus with another man beinge a head officer coÌ„mauÌ„ded it to be throwen downe with fyre cast in to it there appeared a certeyne blacke deuyll lettynge the flames of the fyre to burne The whiche when the bysshop Marcellus harde he ranne thyther speadely and coÌ„manÌ„ded a vessel of water to be broughte to hym the whiche sette vnder the alter he lyenge downe vpon the pauyment made humblye peticion to our lorde that he wolde not suffer that deuyl to vse any lenger his tyraÌ„nye and a sygne of the crosse made iÌ„ the water he gaue the water to one Equitiê° deacoÌ„ armed with fayth and A zele coÌ„maundynge hym to runne haste lye and put the fyre vnder and spryncle the water aboute there Quod cuÌ„ fuisset factuÌ„ daemon effugit noÌ„ ferens aquae virtutem The whiche when it was done the deuyll fledde awaye not sufferyng the vertue or strength of the water This water feading the fyre lyke oyle the whole temple was burnte cleane Doth not this storye declare that halowed water hath power to dryue awaye froÌ„ vs wycked spirites Why shuld not the holy water vsed in chrystes church amonge all chrysten natyons that be catholyke be of the vertue power and myghte that this water was of siÌ„ce it is consecrated and halowed with many mo prayers and makyng of crosses ouer it then this holy bysshoppe Marcellê° vsed in halowynge that water wherby the deuyll was chased awaye out of Tomo 2. coÌ„tea hereses the temple Epiphaniê° also bysshop of Cypers telleth thys storye of a certen iewe conuerted to christes fayth whose name was Ioseph Thys iewe beynge a christen man receyued letters aucthoritye of the emperour coÌ„stantine went to tyberias a citie in Galilea and hauyng letters to take al thynges necessarye of the kynges coste he beganne to buylde in tyberias He had nede of lime and other stuffe to build and therfore he coÌ„maunded many chymneys or fournayses to be made wythout the citie But the crafty iewes begaÌ„ to bynde the fyre to scatter it abrode wyth certen charmes Wherfore Ioseph meued troubled or angry streken with a zele toward our lorde ranne out of the citie and after yâ— he had coÌ„mauÌ„ded water to be brought to hym in a vessel the vessel of water beynge taken before all men for there was a greate multitude of iewes that came to see that syghte he made wyth hys fynger a signe of the crosse ouer the vessel with a great voyce the name of Iesus called vpon for helpe so he sayed Be made in iesê° of Nazarethes name vertue or strength in this water to the reprouffe or puttyng away of all charmyng wytchcrafte whyche these iewes haue made to make also the fyer to haue power to worke to ê‘forme oure lordes house the teÌ„ple so he toke the water in to hys hand spryncled wyth it all the fournayses the charmes were dissolued or destroyed the fyre braste out before all men Hytherto that auÌ„cient great clerke Epiphaniê° Whose wordes do playnlye make as the other story dyd before recyted for the custome to make holye water or to halow it with signes of the holy crosse and good prayers that it maye therby haue strength vertue myght against yl spirites worke agaynste charmes and wytchcraft Thys also declareth that the custome to blesse meate drynke and other creatures is godly and good Especially sith Paule affirmeth that euery creature of god is halowed by gods worde and praier But that this 1. Tom. 4. custoÌ„ to make holye water came vp by the holy apostles It may appeare therby / that the godlye martyr Alexander whyche was wythin lesse theÌ„ an huÌ„dred yeres after Chrystes death and alyue before saynt Iohan the euangeliste departed by dyuers yeres holy wateâ— thus maketh meÌ„tion of holy water A quam sale coÌ„spersam benedicimê° populis vt ea cuÌ„cti aspersi sanctificeÌ„tut ac purificeÌ„tur quod et oiÌ„bê° sacerdotibê° facieÌ„duÌ„ esse maÌ„damê° That is to say We do blesse water spryncled with salte vnto the people that all sprincled wyth it maye be halowed or made holye cleane the whych we coÌ„maund to be done of all preestes Anone he saieth she wing a good cause why thys shulde be done For yf the asshes of an heffer spiyncled wyth bloude dyd sanctify or halowe the people make them cleane moch rather water sprincled wyth salte halowed with godly prayers doth halow make cleane the people And by salt sprincled of Heliseus the prophet yâ— barraines of yâ— water is cured howe much more it halowed wyth godlye prayers taketh away the barraines of thynges beloÌ„gyng to maÌ„ saÌ„ctifieth the defyled maketh pure purgeth and encreaseth other good thynges putteth away the deuilles wiles or craftes to intrap a man defendeth froÌ„ the wylynesses or craftes of mennes phaÌ„sye For we dout not but yâ— by the touchyng of the skyrte or hem of our sauiours garment the sycke haue bene healed howe muche rather are the elemeÌ„tes as water other lyke halowed of god by yâ— vertue of hys holy wordes by the whiche elemeÌ„tes mannes weaknes receyueth helth of body soule All this that blessed martyr wrote of holye water aboue M cccc yeres xx passed therfore no maÌ„ caÌ„ iustly doute but this thinge as I haue saied afore by the holy apostles tradition in to christes church therfore it oughte not to be despised of vs nor left vndone as a thiÌ„g of no value But let this go by as spoken of sufficiently The apostles lefte to yâ— churche also by tradition yâ— preestes shulde not Cap. 27. mary wyues as it appeareth by their wordes in theyr canons which are these Innuptis auÌ„t qui ad cleruÌ„ ê“uecti suÌ„t pÌ„cipimê° vt si vo lueriÌ„t vxores accipiaÌ„t sed lectores cantoresque taÌ„tuÌ„modo That is to say We christes apostles do coÌ„mauÌ„de yâ— they which being seÌ„gle are ê“moted
ayde to arme and defende hys fayth Primo scilicet diuinae scripturae autoritate tuÌ„ deinde ecclesiae catholicae traditione That is to saye Fyrste or chyeslye with the auctoryte of the holy scrypture then further more with the tradicyon of the catholyke church Anone after he addeth these wordes But in the same catholyke church after whose rule yâ— scriptures muste be expownded we Here it appeareth what is called catho muste see that we kepe yâ— thyng the whiche hath bene beleued euery where of all nations and alway for that is verely catholyke as the streÌ„gth of the worde declareth But that at the leÌ„gth Ille est get manus christianus qui quicquid ecclesiam catholicaÌ„ vniuersaliter antiquitus tenuisse cognorit id solum sibi tenendum CredeÌ„duÌ„â— decernit VinceÌ„tins liâ—â—mensis gallus is done onely Si sequamur vniuersitatem antiquitatem et coÌ„sentionem that is If we folowe the generalitie all or the hole yâ— auÌ„cyentie or oldnes and the coÌ„sent or agreyng of the faithfull people The fyrste of these three shall be done yf we do confesse yâ— to be a true faith which the whole churche through the worlde coÌ„fesseth The seconde shall be yf we go not from the fathers sences vnderstaÌ„ders of the scrypture or iudgement The thyrde also then shal be done If in the auncyente we folowe al or nigh all the preestes and maisters or teachers determinations sentences this liryndsis Then anone afterwarde he rehersynge howe moch and howe great yll and myschyef came into the world by the arrians heresie the subuersyon ouerthrowyng and destruction of all good thynges godlymen thus he wryteth Atque haec oâ—a nuÌ„quid aliam ob causam nisi vtique dum procaele sti dogmate A notable sayenge of this olde wryter humanae superstitiones introducuntur duÌ„ bene fundata antiquitas scelesta nouitate subruitur dum superiorum instituta violantur duÌ„ rescinduÌ„tur scita patruÌ„ dum conuelluntur definita maioruÌ„ dum sese intrasacratae atque incorruptae vetustatis castissiÌ„os limitis profanae ac nouellae curiositatis libido noÌ„ coÌ„ tinet This is a very notable saynge of this auncyent doctour and the englysshe of it maye be this Do al these euyls chaunce for any other cause but truelye whyles that mans superstitioÌ„s Supstition is superfluous or vain religion are brought in for heuenly doctrine whyles the auncyent well grouÌ„ded or hauing a good fouÌ„dation is ouerthrowen or caste downe with an vngracious or myscheuous noueltye or newnes whyles the superyours ordinaunces are broken whyles the fathers decrees or statutes are takeÌ„ away or repelled whyles the determynatioÌ„s of the elders or auncetours are shaken out of theyr places whyles the luste or sensualytie of the prophane vngodly or vnlearned new curiosite holdeth not it selfe within the most pure or honeste bouÌ„des of the halowed and vncorrupted auncyentye or age These wordes of this olde wryter / and excellent clerke declare verye well that of heresye newe Newe doctrine is cause of al myschete doctryne contempte and breach of the elders tradicioÌ„s decres / and ordynauÌ„ces cometh al myschefe vngratiousnes whiche thing how true it is diuers couÌ„treys of chrystendome haue and yet do / and contynually shal vntyll ameÌ„dement be feale lameÌ„t and bewayle remedyles Oure lorde wyll remedy it wheÌ„ he shal se tyme whom we must instaÌ„tly deuoutly contynnallye desyre with oure prayers so to do euer remembrynge and cleauyng vnto chrystes churches determynation and fayth and then in and amonge al these sharpe rough stormes of blusterynge heresies we shall sauely sayle through the seas of this whretched worlde and ariue and come at the leÌ„gth vnto the hauen of quyetnesse full of all ioyfulnes in heauen God sayth saynte Austen hathe In psa 47 De symbolo ad cateche cap. 5. buylded this churche euer to endure why therfore doest yâ— feare lest the foundacyon of it shulde fall The catholyke church fighteth agaynst all heresies she yet can not be ouercome or vanquyshed hell gates agaynst her can not preuaile Eusebiê° sayth that Lib. 4. ca. 7 et 8. the deuyll the continuall enemy of all goodnes of the truth and of mans helth by his minysters the heretykes assayeth all waies to deceyue gods church but the truth vanquyssheth and suffereth not the church to be corrupted with the falsitie beynge dyuers men well learned whiche shuld dysclose heretykes vngodly gloses reproue them and opeÌ„ moreouer the fayth in the catholyke church of chryste saynge with the bisshoppe alexander of whoÌ„ Theodoritê° speakethe The churche can not be ouercome Histo triâ— lib. 1. ca. 14. though all the worlde be agaiÌ„st it She vanquyssheth al vngod lynes our sauyour assuryng vs therof when he sayth Be ye of good trust I haue ouercome the worlde Haec docemus haec predicamus haec sunt apostololicae ecclesiae dogmata pro quibus etiam morimur et destruere ea volentes nullatenê° formidamus We do teache sayth Alexander these thynges we also preache these / these are determinations of the apostles church for the which yea we dye A godly bisshoppes saynge and we iÌ„ no wyse do feare thiem whiche wyll destroye them Also saynt Chrysostom sayth thus of To. 2. homilia 12. the churche NoÌ„ cessat impugnari ecclesia noÌ„ cessat insidiaspati sed iÌ„ nomine christi semper superat sem per vincit Et quantum alii insidiaÌ„tur tantum illa dilatatur Sermo enim dei est iÌ„mobilis quia portae inferi non praeualebunt aduersus eam qui impugnat seipsum dissoluit et fatigat ecclesiam auÌ„t fortiorem ostendit That is in our tongue thus moche to say The churche ceasseth not to be stryuen agaiÌ„st or assaulted it ceasseth not to suffre wiles to intrap her or she beware but in the name of chryste she euer vaÌ„quyssheth euer ouer cometh And as muche as other beseige hyr or worke crafte agaynste hyr so muche she is enlarged For goddes worde is vnmoueable whych is that the gates of hel shal not preuayle agaynst hyr he that fighteth against hir doth louse or destroye hym selfe and make him selfe wery but he sheweth the churche to be stronger How trewe thys sayeng is the storyes cronacles of thynges passed do so manifestely declare that I nede to speke no more thereof Thys churche was so much estemed the auctorite of it so greatlye regarded of sayn e Lib. 2. Gregory Iieroms maister that he saied teaching that god hath no body Ex his qui diuino munere afflati fuere nemo hactenê° seÌ„teÌ„tiaÌ„ vel ê“nuÌ„ciaÌ„t vel ê“nuÌ„tiatuÌ„ apê“bauit abhorret hinc nostrae ecclesiae doctrinae That is Of these which were inspired wyth the holy goost â—mora doctrine chritiane none hytherto eyther hath pronouÌ„ced this seÌ„tence or approued it pronounced the doctrine of our church discordeth froÌ„ theÌ„se Thys great learned maÌ„ holye father thoughte it ynough for yâ— improuffe of an
one tradition sette forth in this my boke though I haue intreated of very many vnwrytten no nor one other kepte and obserued throughe the hole worlde where christeÌ„ people are that is agaynste or contrarye to any one coÌ„maundement of god or any portion of his holy word but gathered oute therof rather moche helpynge to the kepynge of it This meanynge and sentence may be well gathered of the holy goostes wordes publyshed by salomon in the prouerbes saynge Ne addes quicquaÌ„ verbis illi us et arguaris iÌ„ueniarisque mendax Cap. 30. That is Adde nothynge to his wordes that thou maiste therby be reproued and founde a lyar Therfore gods mynde and commaundement is that nothynge shulde be added to his worde of vs wherby we might be accused and founde lyars The hebrewe texte sowneth thus moch Adde not vpon his wordes leste perchaunce he may make correctyoÌ„ agaynste the and thou be espied a lyer Secondly it may be expowned that by yâ— which is saied in this coÌ„mauÌ„dement is ment that nothiÌ„g shulde be added to gods worde or taken frome it as the scrybes and wyse men of the iewes dyd which wrote a boke called Ticcim zophrim that is additions or corrections of the wyse men or scribes in the which they toke from the scrypture manye thynges as it apereth in a boke of hebrewe called the Talmud and added also dyuers thinges lest the gentyles shulde se gods secretes and mocke theim or the rude iewes not perceyuyng theÌ„ Lib. 1. ca. 8. might take harme therby Thus the great clerke Galatinê° expowneth both Moyses texte and salomons also Thyrdly it maye be well taken that god wolde no thynge shulde be added to hys word as to a thing imperfecte or lackynge anye poynte to make it perfyte / as saynte austen vnderstode these wordes of Moses Li. 17. ca. 2. et 6 aduerâ—ê° faustum wrytten deutero .xii. Quod praecipio tibi hoc tantum facito domino nec addas quicquaÌ„ nec minuas Do thou onely that vnto the lord whiche I commaunde the neyther adde thou anye thynge nor dymynyshe Fourthly it may be expowned of addyng any thyng to goddes worde whiche shulde be iudged estemed and kept as a portion of it after the whyche meanynge saynte Iohan in the Apocalypse sayeth that yf anye Cap. biâ— man shall adde to the wordes of hys prophecy anye thynge God wyll laye vpon hym the plages wrytten in it etc. To be short It maye appeare by Moses wordes Deuter. 1â— laste rehersed that god dyd forbydde the iewes to adde anye ceremonyes or obseruations of the geÌ„tiles or heatheÌ„ people leadynge them to Idolatry or anye sacrifyces of the gentyles when they shulde come in to the lande promysed theÌ„ but that they shulde onelye obserue fulfyll kepe do that whiche he comâ—aunded them Thys I saye after myne opynyon is the very trewe and ryghte meanynge of gods commaundyng that nothyng shulde be added to hys worde But whych so euer of these senses is truest and featest for the purpose the texte maketh nothynge vtterlye agaynst traditioÌ„s of the church because they are not contrary to it nor suche additions as were made by the lerned of the iewes in theyr booke called Ticcim zophriÌ„ nor they are added to goddes worde as thynges to make it perfecte beinge imperfecte before nor yet as thoughe they shulde be regarged as goddes word or as part of it nor finally they leade not chrysten people to ydolatrye as dyd the paynoms and heathen ceremonyes ordynauÌ„ces and sacrifices of whych he bade the iewes to beware and adde none of theÌ„ to hys coÌ„mauÌ„demeÌ„tes wheÌ„ they shulde entre into yâ— lande of promes the heathen beyng thense expelled But The secoÌ„de argument of thys ynough now to the next reason buylded as al the rest is vpon the wronge vnderstaÌ„dyng of these chrystê° wordes takeÌ„ out of the prophet Esaye Frustra me Esay 29. Math. 15. coluÌ„t doceÌ„tes doctrinas et praecepta hominum They honour me vaynlye teachyng mens doctrines and coÌ„mauÌ„demeÌ„tes Of these wordes yll taken men gather that we shulde beleue and kepe nothynge of necessitie that is not writteÌ„ in the scrpture but taught ordeyned and set forth The answeare Acto 15. vâ—â— sum est etc. â—â— precepti chr noÌ„ dâ—m nauit neâ— apostoloruÌ„ et seniorum decreta et precepta quorum Lucas meminit acto â—5 â—â— 16. by man without any expresse coÌ„maundement of god It is very easye to soyle thys wyse reason by the ryghte vnderstandynge of the sayed wordes whiche is thys that they do worshyp God in vayne whiche do teach mens doctrynes commaundemeÌ„tes that are agaynste goddes commaundementes and doctryne suche as the pharasyes taughte the people The whiche Luther and hys scholers myghte haue sene yf they had not bene starkâ— blynd by these wordes of christ Why do ye breake goddes commaundemente for your tradition God bade you shulde honor Exo. â—â— your father and mother and ye dishonour them for to kepe your owne tradition Ye hypocrytes the prophet Esaye dyd prophecy well of you sayenge Thys people Math. 15. honoureth me wyth the lyppes but theyr harte is farre frome They worshyp me in vayne teachynge mannes doctrynes and commaundementes Do not these wordes I beseche the good reader so playnlye open chrystes meanyng wheÌ„ he spake agaynst mennes traditions that it is a greate blyndenes or elles a greate malyce that the Lutherans do wraste it agaynst all the holy churches constitutions ordynaunces and traditions the whiche are not agaynst goddes commaundementes nor the kepynge of them is the breache of goddes lawe but a greate furtherauÌ„ce to the kepyng of them as it may appeare to euery good chrysten man lokyng vpoÌ„ them indifferentlye all affection and corrupte iudgemeÌ„t layed aside These the pharysees and scrybes traditions sette vp agaynst gods lawe are not heare onelye reproued of Chryste but also of saynt paule sayeng to Tite the byshop â—â— â— For whyche cause blame them sharply that they may be souÌ„de or hole in the fayth not takinge heed of the Iewes fables and commaundementes of men turnynge them selues froÌ„ the truth coÌ„tempnyng the truth wyth disdayne or abhorrynge the truth Thus saynt Cypryan and saint Ciprianus lib. 1. epist 3 Hiero in esaâ—aÌ„ Hierom do expowne Esayes chrystes wordes therfore they make nothynge agaynst the churches traditions Yet they allege The. 3. argament mo auctorities of the scrypture against traditions of the which thys is one / Omnis plantatio quaÌ„ non plantauit pater meus caelestis Math. 15. eradicabitur Euerye plantynge which my father of heauen hath not planted shall be plucked vp by the roote but the churches traditions are not sayth Luther of gods plantynge / wherfore they shall be plucked vp by the rootes The auswere To thys obiectioÌ„ an auÌ„swere is sone made for as much as christ spake of plaÌ„ting doctrine preceptes agaynst gods law as he did of teaching theÌ„ of plaÌ„ting any
suê‘stitious superfluous tri feling vayne traditioÌ„s which shulde be more estemed theÌ„ gods coÌ„mauÌ„demeÌ„tes kepte also before them yea gods coÌ„maundemeÌ„tes broken for the kepinge of them such as was the iewes ordinauÌ„ce to wasshe their handes before meate lest by the fylth of the haÌ„des the meat myght be defyled it so defyled myghte defyle the eaters soule and of offeryng also the chyldrens goodes in the temple before the helping of theyr poore fathers and mothers All such plantynges shal be plucke cleane vp by the rotes sayeth chryste but what is thys agaynst the godly holsome and necessarye traditions of christes churche of the which I haue recyted in thys booke the greater part Moreouer they allege S. paule sayeng to the Galathians Cap. 1. But though we or an angel froÌ„ heauen preach saue it that we haue preached that same be cursed or diseuered froÌ„ your coÌ„pany As we haue saied before so say I again If any maÌ„ preache beside it that ye haue receiued let him be cursed or seperate froÌ„ you If he ought to be cursed or put froÌ„ christeÌ„ peoples coÌ„pany that preach ought beside that wich paule preached the people receiued why shulde we beleue or kepe mens traditions which paule preached not nor the people then had receyued them This reason dependeth vpoÌ„ the wronge takyng of saynt paules The aunsweare wordes For he ment not that euery preacher of any thing whiche he had not preached and the galathyans receyued shulde be acursed or seperate froÌ„ theyr coÌ„pany for theÌ„ he had bene cursed hym selfe which preached many thynges that he taught not the galathians Therfore Paule is to be vnderstande of theym that preache any thynge agaynst the gospell which he hadde taught the galathyans and they receyued it but afterward forsoke it receyuyng the olde lawe of Moses and ioynyng it with the gospel of chryst as though they could not be saued by fayth in chryste without the kepyng of those ceremonies then prohibite vtterly This is the true meaning of saynt Paule saynt Austen expo wneth it generally of all doctryne that Lib. 17 cap. 3. contra faustuÌ„ is agaynste the apostles and the gospell established by theyr prechyng And so the greake Para o muste be translated contraquaÌ„ or coÌ„tra quod that is otherwyse theÌ„ or coÌ„trary to that paules purpose declareth none other thynge to be mente of hym whiche was to perswade the galathians to retourne agayne from the keping of the ceremonies of Moyses law and to beleue no false teacher la bourynge to make them thynke that Chrystes gospell were not sufficient for theyr saluatyon with oute those ceremonies Sayeth not saynt Paule that he meruey led that they were so sone turned from the gospell and from hym which called theym to the grace of chryste in to another gospell whiche is not another sauynge that there besome which do trouble you and wolde tourne vp so downe chrystes gospel What nede we anye further declaratyon yet lest some maÌ„ wyl suppose that this is myne owne phansye or dreame let men marke these s Chrysostoms wordes vpon the same letter of paule If any angel come froÌ„ heueÌ„ corruptyng the preachynge of the gospel let hym be coursed Againe Etiam si quid vis labefactarint a nathema siÌ„t yea yf they do corrupte or subuert a litle or what thou wilt / let them be cursed Nec mihi ipsi parco si diuersa predicem Nother I spare my selfe yf I preach or publishe thynges contrary to the gospel This is sufficyente for the full confutacion of that argumente / especially seyng that I haue declared by paules owne wordê dyuers doctours expositions sette forth vpoÌ„ theÌ„ that he taught many thynges whiche he wrote not at al and sainte Paule sayeth not If any man do preach ought be syde that whiche I haue wrytteÌ„ to you or you receyued of me by my wrytyng but besyde that which I haue preached to you whiche maketh nothynge agaynste tradicions or verities vnwrytten which Paule preached more theÌ„ ageÌ„st that which he wrote Marke also reader that Paule spake there to the Galathiâ—s of the gospel that he had preached which in dede ê“perly is the good mery and ioyful tydynges of our saluation by chryste oure sauioure vnto the which mans tradicioÌ„s do not ê‘teyne nor to anye parte therof but as thynges helpinge to the easyer vnderstandynge better fulfyllyng of it and therfore these Paules wordes speakynge of settynge forth another gospel do nothynge at all make agaynste the churches tradicyons They yet procede on reasonynge The .iiii. reason thus vpon saynte paules wordes Videte nequis vos decipiat per philosophiam et inaneÌ„ fallaciam secunduÌ„ traditioneÌ„ hominuÌ„ that is Take ye hede or beware lest any man deceyue you by philosophy and vaine deceite after the tradicion of men Here saynt Paule byddethe men to be ware lest they be deceyued by mennes traditions therfore they are not to be kepte This reason is so weake yea so fonde folysshe yâ— it is not worth rehearsing moch lesse any coÌ„futacion For Paule warnethe men to be wyse leste some man deceyue them by philosophye and voyde crafty haÌ„dlynge theÌ„ after mennes teachiÌ„g and not to be ware absolutely generallye of all traditions for theÌ„ he hadde sayed agaynste his owne instructions gyuen to the corinthians in the .xi. chaptre of the fyrste epystle when he spake of his tradicions as I haue alreadye declared and also when afterwarde he badde the thessalomans stande faste kepe hys tradicions .ii. Thess .ii. Agayne he expowneth his mynde by the wordes nexte folowynge which be parte of the same seÌ„tence and are lefte out of these meÌ„ because they dyd make agaynste theyr purpose after whiche fasshyon the deuyl alledged the scripture as all his knyghtes the heretikê doo It foloweth Secundum elementa mundi et non secunduÌ„ christum That is After the elementes of the worlde and not after chryste which is as moche as yf he sayde Be ware and circumspecte lest any man deceyue you by philosophye vaine deceyte after the tradicyon of meÌ„ in worshyppynge and obseruynge the planettes to whose influences coniunctions the lyenge apostles and false prophettes did referre ascrybe al thynges / as the phylosophers astronomers dyd / not to god as the autour of theÌ„ This kynde of doctryne as it is not after Chrystes teachynge and religyon / so no good chrysteÌ„ man hath or dothe defende it / or maynteneth anye suche tradicyons whiche are properly called mens tradicions for as moche as they be inuented by man onlye without the steringe and inspyration of the holy goost and so are not the apostles and the churches tradytyons but they come chyefely of the holy goost as wytnesseth the blessed martyr Fabian which was aboue M. In epistola ad episcopoâ— orientales ccc yeres past sayenge Cura vestrae solicitudinis est adhibenda vt ea quae sunt ab apostolis eoruÌ„que successoribus ordinata
flocke Ye haue not made strong that which was weake ye haue not healed the sicke Ye haue not bounde together the brokeÌ„ niether brought again that which waÌ„dered away Ye sought not that which was lost or peryshed IteÌ„ my shepe are scattered abrode or dyspersed bycause they had no shepeherde they are deuoured of all beastes of the felde Hitherto god by his prophete hath cursed all yll pasturs or shepeherdes whyche do not fede theyr flocke with the fode of gods holy worde accordynge to theyr bounden duetye but do fede them selues spendynge the goodes of theyr promotions with out preachynge to the people which are due only as a stypend to theÌ„ that do preach gods word or ministre hys sacramentes as it appereth not only here in this place of the prophete but also in this Pauls saynge Who warreth 1. Cor. 9. with his owne stipend or vpoÌ„ his owne wages Who doth plant a vyne and eateth not of the frute Who fedeth a flocke eateth not of yâ— flockes mylke Ment not S. Paule here that lyke as the man of warre ought to lyue by hys wages yf he do go to warre or els not and as he that planteth a vyne shulde eate of the frutes of it or els he ought not to eate of them Finally many now lyuâ— of the teÌ„â—hes and churches goodes agaynst this doctrine of saynt Paule and as the herdman or shepeherde whyche fedeth the flocke ought to eate of the flockes milke or els not euen so he that preacheth and teacheth the worde of god warring manly agaynst the enemyes of the truth plantyng the vyneyarde of Chryste the church and fedynge the lambes and shepe of god the christeÌ„ people oughte to lyue wyth and by hys the tenthes and other the reuenues and frutes of his promotion benefice or byshoprich whyche thynge yf he do not let hym beware lest he take the frutes vniustly to his dampnation as which are due onely to him that laboureth iÌ„ preachiÌ„g teaching sacrameÌ„tes ministryng and praying for the people prouydynge for them all thynges necessarye for theyr soules helth defeÌ„dinge them froÌ„ the wolfes deuouring and geuyng them a good example of vertuous liuing as it appeareth in Iohns gospell the fyrst of saynt Peters epistles Io. 21. 1. Pe. 5. Saynt Paule preached the gospel frely and toke not so moche as meate and drinke of certeyne people to whoÌ„ he preached and yet he sayde Wo to me yf I 1. Cor. 9. preach not the gospel but many of vs preestes and byshoppes cleane contrarylye to that hys godly example do lyue meryly vpon the tenthes and other the goodes due to preachers teachers for theyr wages stypende sustentation nother preaching nor teaching and yet we thynke no thyng vpon that woo whych god so often tymes threteneth to them that do not theyr duety Cometh not by thys meanes I beseche the good reader a wonderfull decay vnto Christes religion fayth and vertuous lyuyng Are not the wolfes bolde then to entre in to the flocke of shepe to disperse theym / to take some of them and to deuour theÌ„ when the shepeherd is eyther absent from theÌ„ as many nowe are other to get mo ê“motyoÌ„s or els to spare theyr purses or els beynge present barketh nothynge at all agaynst theÌ„ Why do we not open our eies closed with couetousnesse other carnall affections / se how moch hurt riseth Ezec. 19. 34 vpoÌ„ this defaulte remembre that the blood of all the shepe / which do peryshe through oure neglygence shall be required of vs. For we shal make a rekeniÌ„g to god for euerye soule coÌ„mitted to vs as Paule saieth to the hebrewes Heb. 13. where he wryteth thus Obedite praepositis vestris et lubia cete eis Ipsi enim pervigilant quasi rationeÌ„ ê“ aiÌ„abus vestris reddituri That is in englishe Obey your ouerseers be ye obedyeÌ„t to theÌ„ for they watch for you as though they shulde gyue an accoÌ„pte for your soules VpoÌ„ the which text the greate clerke saynt Chrysostome thus wryteth dreâ—dfullye to withdrawe mens ambitions mindes through feare of that dauÌ„ger / iÌ„ the which curates are froÌ„ the desyre of ê“motions and takynge charge of mennes soules Quid dicamus infaelicibus illis et miseris qui semetipsos ad alios regendos precipitant et se in tantoruÌ„ supplieiorum abyssum iactant OiÌ„m quos regis mulieruÌ„ pueroruÌ„ atque viroruÌ„ tu rationeÌ„ redditurê° es tâto igni tuuÌ„ subiicis caput Miror si potest saluari aliqu is rectorum That is to saye What may we say vnto those vnhappy wretched men that do throw theÌ„ selues hedlyng to rule other do caste theÌ„ selues in to the botoÌ„les depnes of so great ponyshementes Thou shalt make an accoÌ„ptefor all womeÌ„ chyldren men / whiche thou dost gouerne thou put teste thy head vnder so greate a fyer I merueyle yf anye of the rulers can be saued Hyt herto s Chrysostome whose wordê may ought also to feare euery man froÌ„ the desyre of any promotioÌ„s wherby he shulde be charged with the cure of soules Are not they worse theÌ„ pyuyshe blynded with ambition whiche do not onelye couet bysshopriches / benefyces other lyke ê“motions / byndiÌ„g theÌ„ selues to make aunswere for all theyr soules that be in theyr cure but also do make frendes for the obtaynyng of theÌ„ go to seruyce giue money very largly for theÌ„ For benefices are now coÌ„mon marchaÌ„dise sold to theÌ„ that wyl giue most for theÌ„ with oute all regarde respecte had vnto the learnyng honesty of the preest to whom they are sold Wherby aryseth greate decaye in christê fayth moch leudnes amoÌ„ge the people throughe the ignorance of such persoÌ„s vycars For wheÌ„ the blynd leadeth the blynde both do fall in to the den as chryst sayeth Let the patrons gyuers of suche benefyces Mat. 15. beware in tyme remeÌ„brynge that they shall make an accoÌ„pte to god for the soules whiche do perish by theyr ê“motiÌ„ge the vnworthy vnmete persons vnto theyr benefices accordiÌ„g to this saynge of saynt Panl Not onelye Ro. 1. they that do suche thynges are worthy of deth but they also whyche do consent to the doers In the beginnyng of Christes church men were promoted that were apte to rule the people not the vnworthye for money as they now coÌ„menly be Tertulyan whyche was wythin CC. yeres after Christes byrth thus In apolog aduersus gentes Religioni ac doctrine opprobriuÌ„ nascitur ê™ sacerdocia vel ministeria ambitione potâ—ê° et grÌ„a quam meritoruÌ„ iudicio deferuntur Greg NazaÌ„ in apoligitico sermone de spie sancto wryteth President probati quique seniores vel presbyteri honorem istum non precio sed testimonio adepti That is to say euery proued or tryed elder or preest doth rule or is in auctoritie whyche haue gotten that honour or dignitie not wyth money but by witnesse borne of theyr
thynges theriÌ„ not set furth expressly and namelye whiche euery christen man is bounde to receyue as trewe necessary beleuynge and obseruinge vnder the peyne of euerlastinge daÌ„pnation as it shal be hereafter proued not one lye by Gods worde but also by certeyne generall couÌ„cels The auctoryte of the catholyke church of chryst and the auncyent doctours expouÌ„dyng the scripture Wherby it shal appeare manyfestlye howe they are deceyued that wyll byleue nothynge that is not put forth manyfestlye in the scrypture euer demauÌ„dynge where that is fouÌ„de in the scrypture or how can ye proue it by the scrypture / which vngodlye doctrine was brought vp by the waldeÌ„ses Iohan wicleph IohnÌ„ hulse and Martyn Luther to no small decay of the fayth and Chrystes holy religion whiche euery good catholyke man both seeth and also lamenteth verye greatelye But once to begynne this treatyse / I wyll alledge some textes of the scrypture to proue that the holye apostles of Chryste lefte dyuers thynges in chrystes churche to be beleued kepte / of the which the scripture maketh no mency on at all but they be aucthoryzed by traditioÌ„ and custome onely withoute the scrypture Of the which places this shall be the fyrste of saynte Mathews the .xxiii. Chapiter Then spake Iesê° vnto the multitude or assembly of people / to his discyples The scrybes pharysees haue sytten vppon Moyses chayre seate or benche Therfore all that euer they byd you obserue do but do not after theyr work es for they say do not Saynte Hylarye which was aboue .xii. C yeres past expouÌ„dynge the seconde psalme of the sawter vnderstaÌ„deth by these Quare fremuerunt gentes wordes that our sauyoure gaue coÌ„mauÌ„dement to the people and his disciples to obserue the tradicyons whiche the scrybes and pharyses shuld teach theÌ„ besyde the lawe of God wrytten Hylaries wordes be these in latyne QuaÌ„uis Moises veteris testamenti verba in literis condidisset tamen se ê‘atim quedaÌ„ ex occult is legis secretoria mysteria septuaginta senioribus qui doctores deinceps manerent intimauerat Cuius doctrinae etiam duÌ„s in euangeliis meminit diceÌ„s Super cathedraÌ„ Moisi c Doctrina ergo horuÌ„ mansit in posterû que ab ipso scriptore legis accepta in hoc seniorû numero et seruitio coÌ„seruata est Which wordes are this moch in englysshe Though Moyses had writtteÌ„ the wordes of the olde testameÌ„t yet he opened seuerally or apart vnto the lxx elders which shuld remaine afterward doctours or techers certayne more secrete mysteries of the hydde thiÌ„ges of the lawe of the which doctrine our lorde also made mention sayeng The Scrybes and Pharyses haue sytten c. Wherfore theyr doctrine hath remained afterward or to the world to come the whiche beyng receyued of hym whiche wrote the lawe is kept both in this nombre seruyce also of the preestes or elders Hytherto saynt Hylarye whose wordes do declare sufficyentlye that those thynges / which were then practysed and had in vse among the faythfull / were not then nor are yet all wrytten but euen gyuen froÌ„ one to another as by hande and so are comen to our tyine Moreouer saynt ClemeÌ„t saynte Paules coÌ„panyon in preaching Episc i. A. the gospell affyrineth that saint Peter the Apostle did teach that men ought to obey the bysshops coÌ„mauÌ„demeÌ„tes in all lefull thiges though they dyd other wyse lyue bearynge in remeÌ„braunce our Lordes precepte sayng Do ye the thynges / which they saye or bydde you do but do ye not as they do / for they saye and do not Also he sayeth Our hartes and bodyes muste be prepared vnto the holye obedience of godê coÌ„mauÌ„dementes his byshoppes and preachers / that we may escape the peyne of hel and come to euerlastynge glorye These wordes saynte Clemente testifyeth that he learned of S. Peters mouthe and shewed theÌ„ to saynte James the apostle Aboute the ende of that epystle wrytten to saynt James saynte Clement thus sayeth Hec ergo praecepta nequis credat absque sui periculonegligenda aut dissimulaÌ„da quia iudicio del ignis aeterni cormeÌ„ ta sustinebit qui ecclesiastica decreta neglexerit That is to saye in our speach Therfore let no man beleue that these coÌ„mauÌ„deineÌ„tes are to be dyspysed or dissembled without his peryll because that he shall suffre by gods iudgmeÌ„t the paynes or tourmeÌ„tes of fyre euerlastyng which shall dispyse the churches decrees or determiniations Here we se that saint ClemeÌ„t affyrmed that he lerned of Saynte Peters owne mouth that the dispysers of the churches ordinauÌ„ces shulde be dampned for euer therfore and Marten luther folowyng other heretykê beyng before his tyine / as JohaÌ„ wycleph and Johan Husse was not ashamed to teache that no inennes ordynauÌ„ce shuld bynde vs to the obseruynge therof vpon arye suche payne and that nothynge was necessarye to be done of vs excepte it were commauÌ„ded in the holy scrypture Whether ought we to beleue of these two / Luther or saynt Clement the apostles Paules coÌ„panyon in preachynge which learned this lesson of saynt Peter But nowe as touchyng the tert of saynt Mathewe / which is afore alledged Luther and his scolers do vnderstande it onely of those thynges that are wryteÌ„ in the scrypture that in these thynges onely obedience ought to be gyuen vnto the minysters of the church and not when they coÌ„mauÌ„de any thyng to be done / whiche is not conteyned in the holye scrypture To that I answere that saynt Hylary and S clemeÌ„t yea saynt Peter of whoÌ„ S. Clement lerned that that texte made for the obseruynge of the churches ordynauÌ„ce dyd better perceyue what Christe our sauiour mente by those hys wordes then Luther and hys disciples Agayne I saye that the wordes immediatlye folowynge in that chapter wyll not suffre that letter to be vnderstande onelye of obedience to be giuen to the ministers of the churche preaching goddes lawe For anone after it foloweth thus They bynde heuy and intollerable burthens and lay them vpoÌ„ meÌ„nes shoulders Which wordes do declare that our sauiour commaunded the people his disciples to obserue do those thiÌ„ges whych the scribes and pharisees dyd bynde lay vpon meÌ„nes shoulders them selues and not onely those thynges whyche god hym selfe dyd bynde and laye vpon Lib. 4. Aduersê° martionem mennes shoulders Also Tertulyan vnderstandeth by those heuye intollerable burdeÌ„s mens preceptes doctrynes whiche they taught for theyr owne profyte Saynte Bernarde testyfyeth Homiliâ— 66. in câ—â—â— the same sayenge vpon this texte of S Mathew The scrybes and pharyses c. Qui non audierint eis tanquaÌ„ episcopis inobedientie reifuerunt etia in ipsum dominuÌ„ praecipieÌ„teÌ„ dicenteÌ„ Que dicunt facite That is to wyt They whiche haue not obeyed theÌ„ as bysshops haue bene gyltye of dysobedyeÌ„ce yea againste our lorde hym selfe coÌ„mauÌ„dyng and saynge Do ye that thynge which they byd you do Wherof it is manifeste that
Iesu Christe and not a signe of them onelye as I haue declared of late in a boke sette forth of that same matter thus streighte writethe concludynge that treatise and finyshinge that eleueÌ„th chaptre Caetera auÌ„t cuÌ„ venero disponâ that is but I wyll set other thynges in an order wheÌ„ I shal come The greke 1. Cor. 2. letter hathe Ta de lipa os an eltho diataxomae Whych may be thus turned into latine Reliqua vero cuÌ„ venero de cernaÌ„ But the thinges remayning wheÌ„ I shall come to you I wyll ordeyne These wordes of saynte Paule do shewe manifestlye that he wrote not to the CoriÌ„thians the hole maner fourme of receyuynge the blessed sacrament of the aulter but lefte some thynges vnwrytten whiche he taught them by mouth onelye wythout wrytynge when he cam to them and was present wyth theÌ„ and therfore thys texte doth proue that all thynges whyche a christen man ought to beleue and kepe are not set forth in the holy scrip ture but diuers thinges are comen to vs by the holye apostle Paules tradition That saynte Paule thus here mente the holy doctour saynt Austen sayinge to Ianuary Epistola .cxix. By these Traditiâ—â— of the apostles perteynyng to the masse and the blessed sacrament oâ— the aulter wordes of saynte Paule / I wyll wheÌ„ I shal come set other thynges in an ordre we may vnderstande that it was much that he shulde shewe in an epistle that hole ordre of doynge in receyuyng the sacramente of the aulter whyche the whole churche through the world kepeth / to be disposed of hym that is varyed wyth no diuersitie of maners Do not these wordes of saynte Austayne shewe that after hys iudgement whyche was almost in euery poynt of diuinitie most excellente of al doctours whych wrote vpon the scripture saynte Paule dyd not describe and set forth the whole maner and ordre of receyuynge the sacramente of the aulter in that hys epystle nor any other wrytyng but onelye by mouth taughte it the Corinthians Tertulian wrytyng to his wife speakyng of a womaÌ„ maried to a heithen maÌ„ sayeth of receyuyng the sacrameÌ„t of the aulter before other meates fastyng Non sciet maritê° quid aÌ„te oeÌ„m cibum gustes Etsâ— scierit non paneÌ„ illuÌ„ credit esse qui dicitur whiche nowe remayneth in Christes church as come from hym by tradition Wyth the whyche agreeth ryghte well that the whyche saynt Austayne writteth in that same epistle saying Though oure lorde Iesus Christe gaue hys blessed bodye bloude vnto hys apostles after supper yet the whole church may not be blamed that the holy sacrameÌ„t is euer takeÌ„ of men yet being fasting Ex hoc eniÌ„ placuit spuÌ„i sctoÌ„ vt iÌ„ honoreÌ„ taÌ„tisacra meÌ„ti iÌ„ os xpÌ„iani priê° corpê° dominicuÌ„ iÌ„traret quaÌ„ exteri vel ceteri cibi NaÌ„ ideo per vniuersuÌ„ orbeÌ„ mos iste seruatur Thus it is in englyshe For after this tyme of Christes maundy it pleased the holy goost that to the honour of so great a sacramente oure Lordes bodye shulde entre into a christeÌ„ mans mouth before outwarde or other meates For therfore thys custome is kepte through the whole worlde In these wordes good christen reader / there are two thynges speciallye to be noted the one is that saynte Austayne a manne of suche deape knowledge in goddes worde as none hathe bene synce the Apostles time affirmed that it pleased the holye goost the spirite of truthe that we chrysten people shulde receyue the bodye of Chryste in the sacramente of the aulter before we eate any other meate so fastinge The which thyng is not expressed in the holye scripture but rather the contrary for as moch as in it we find that Christ gaue his bodye to his discyples after supper was done wheÌ„ they Math. 26. had eaten the paschal lambe so this custome came in to christes church by the tradition of the apostles whome the holye gooste taught not this poynt onely for the edifyeng of chrystes church but all other truthes necessarye therunto accordyngly as chryst had promysed theym before his deathe Iohan the euangeliste wytnessynge it in his Gospell playnly Is not euen this one thynge touchyng the receyuyng of our hosle fastynge taught by the holy goost without puttyng it in the scrypture ynoughe and sufficyeÌ„t to make vs to beleue that al truth necessarye to be knoweÌ„ beleued and obserued is not expressed iÌ„ the scripture to leaue vngodlye to aske where that or this thynge is set forth in goddê worde snpposynge that excepte Iohan. 16. it can be proued by plaine scripture we shuld neuer beleue it as truth nor kepe it as profytable The seconde poynte worthye to be marked in S. Austens wordes aboue recited is that he saieth it pleased the holy goost that to the honour of so greate a sacrament the bodye of our lorde Iesu Chryste shulde entre in to a chrysten mans mouth before other As doth Luther meates whiche is agaynste them which denye that the blessed sacrameÌ„t of the aulter shuld be honored of vs chrysten men Agayne to saynt Austen whiche thus wryteth in the same epystle Chryst gaue his bodye last after souper to his apostles that therby he myght coÌ„myt vnto theym more strongly the hyghnes of so greate a mysterye / and for that cause he wolde laste fyxe or fasteÌ„ that thynge in the hartes memorye of his dyscyples froÌ„ whoÌ„ he shulde departe to hys passyoÌ„ Er ideo non precepit quo deinceps ordine sumeretur vt apostolis per qnos dispositurus erat ecclesias seruaret huÌ„c locum That is to saye in englysshe And therfore christ coÌ„mauÌ„ded not after what order the sacrament shulde afterward be receyued that he might kepe or reserue this place or rometh to hys apostles by whome he shulde dyspose the churches or companies of the faythfull people Seest thou not here chrysteÌ„ reader that christe dyd not commaunde how and after what maner the sacrament of the aultare shulde be receiued of vs that he myghte leaue that to his disciples whiche afterwarde taughte the churche the fourme ordre maner howe Chrystes blessed body shuld be receiued of chrysteÌ„ people Is then all truth set forthe in the scrypture and nothynge by the apostles tradicioÌ„ Where reade we in all the scrypture the maner order in receyuyng this sacrameÌ„t which ordre christ left to his discyples to make publysshe To be shorte saynt AusteÌ„ recytethe strehghte waye there saynt paules wordes Caetera cuÌ„venero ordinabo I wyll order other thinges when I shal come to proue that the apostles of the which s Paule was one though not of the .xii. dyd set forthe the fassyon / ordre and maner of receyuynge chrystes blessed bodye in the sacrament This custome and maner to receyue the bodye of Chryste fastynge was before saynte Austens dayes spoken of Socrates whiche was one of the thre that made the historye called
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. coÌ„meÌ„t 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 â—artez 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 coÌ„munioÌ„ it appearethe to the paynems a thinge reasonable to be scorned as thou saidest yf the bysshops do teach godly thiÌ„ges to herers not mete they teache in vayne the holy tradicions to them that do not vnderstaÌ„de that which is more to be laught at as they thynke other do renouÌ„ce or forsake the deuyl for theÌ„ and do go in to or begyn yâ— the holye couenauÌ„tes 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 deriuaueruÌ„t Aiunt enim quod est verissimum infantes si sctaÌ„ lege formeÌ„tur ad sacrum prouehendos habitum omni errore liberos et vitae exortes iÌ„purae 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 aduanÌ„ced 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 infaÌ„tes 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 vnderstaÌ„dyng 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 coÌ„fusion of them that wyll beleue nothynge wyth out an auctoritye of the scripture Saynte Hierom sayeth To. 2. â—0 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 infuÌ„dens vngueÌ„tum 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 quicuÌ„que 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 saÌ„crificare aquaÌ„ potest qui ipse imdê° est et apud queÌ„ soi sâ—noÌ„ est Lege Augst lib. 6. dâ— bap coÌ„tre donatistas trast in Io. 80 et ad JanuariuÌ„ eÌ„pi 118 ClemeÌ„s 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
of gods aulter wyth most chast powrynges on it of moost holye oyle manye men can not abyde that hymnes and psalmes shuld be songe in the churche vnto the honour of god the styrryng of the herers vnto greater deuotion when at the begynnynge of christes churche in the apostles tymes christen people dyd vse to synge songes vnto the honoure of god to encorage theÌ„ selues to be the better disposed as we may reade in one Pliny whych Plenius secundus in epist ad traianum was not chrystened and yet he spake of that thyng saying Affirmabant autem hanc fuisse suÌ„maÌ„ vel culpae suae velerroris quod essent soliti stato die ante lucem conuenire carmenque christo quasi deo dicere secuÌ„ inuicem Thys in englysh But they affyrmed that thys was the chyef poynte eyther of theyr faut or of theyr erroure that they were wounte to assemble and come togyther before day vpoÌ„ a daye appoynted and saye with theym selues one to another a verse or a metre vn to chryste as to God And to coÌ„fyrme this matter more surelye I wyll brynge forth the wytnes of one Phylo which was a iewâ— borne and tourned to Chrystes fayth He beyng in chrystê tyme and his apostles thus testifyeth of chrysten mennes songes and hympnes sayde and songe vnto god as Eusebious hath wryten Euse 〈◊〉 secuÌ„do â—â— 17 Agathense consilium cap. 30. aboute twelfe huÌ„dred yeres passed Vnus ex iiÌ„bus in medio coÌ„surgens psalmum honestis modulis concinebat et praecineÌ„ti vnuÌ„ versicu luÌ„omnis multitudo respondebat That is One of them al rysing vp iÌ„ the middes dyd syng a psalme or a song with semely measures all the multitude dyd answere hym syngyng before or fyrst one verse as a chauÌ„â— doth in a qurie Hyther Philo settynge forth the begynnyng of chrysteÌ„dome / the ordynaunces of the church wheÌ„ it fyrst begon and dyscrybed the begynnynge of the apostles tra dicions and therfore the custom of syngyng verses psalmes hines and other songes is not to be set at naught hauynge theyr begynnynge of the apostles by tradicion Adde to these verytes vnwrytten this also yâ— the preest at masse vseth certayne prayers to coÌ„secrate the hoost to turne it through the almyghty power of god and the workynge of the holy goost in to Chrystes verye bodye which wordes are not in the scrypture but came vp by the apostles tradicion and teachynge De spi s cap. 27. by mouth onely They are thought of saynte Basyll to come as I sayde by tradicyon Lib. 2. ca. 19 whose wordes are these Inuocationis verba quuÌ„ ostenditur panis eucharistiae et poculum benedictio nis quis sanctoruÌ„ nobis in scripto reliquit Nec enim his contenti sumus quae coÌ„memorat apostolus aut euangelium verum alia quo or et ante et post dicimê° taÌ„quam multum habentia momeÌ„tiad mysterium quae ex traditione citra scriptum accipimus The wordes sayth Basyll of inuocation or callyng for helpe wheÌ„ the bread or fode of the sacramente of the aulter is shewed ouer yâ— preestes head to the people at masse and the cuppe or chalyce of blessyng who of the holye menne hathe lefte vs in wrytynge For we preestes be not contented with those wordes whiche the apostle saynte Paule dothe remeÌ„bre or the gospell but we do saye other also both before the coÌ„secratioÌ„ and after as hauynge moche pythe or bcynge of great effecte to the mysterye or sacramente which wordes we haue receyued of tradicyon without wrytyng Hytherunto S. Basyll playnly disprouyng theyr opinion whiche say that all thyng which we are bouÌ„d to beleue or do is coÌ„teined in the holy scrypture Of the wordes De ettle hierar ca. 7 patte 3. of consecracyoÌ„ the holy Dio nise saynt paules dyscyple thus wryteth At vero efficientes consecrationis preces fas non est scripto interpretari neq ipsaruÌ„ arcanum siue illas quae ex deo fuerint virtutes eÌ„secreto in publicum efferre Sedsicut nostra habet sacro sancta traditio vbi eas sacratioribus instructionibus hauseris at q ad sacra tioreÌ„ habitum capatioreÌ„ q intelligentiam diuino a more sacris q actionibus coÌ„summatus euaseris ad su premaÌ„ ipsarum sciam subueheris di uina lu ce radiatus That is this moch to saye in englysshe But it is not lefull before god to expowne or translate by wrytynge the prayers which made the con secratyon nother to publyshe or vtter openly the pryupte of theÌ„ either the vertues which ar done Eherfore the masie eughte not to be in the engiysshe tongae but lyke as oure holy tradicyon hath after that a man hath lerned them with very holy or halowed institutioÌ„s being made perfecte is comen vnto a holyer state and an vnderstaÌ„dige more apte to perceyue throughe or by the loue of god and holy dedes he shall be caryed vp or promoted to the hyghest knowledge of them when he hathe bene made bryght or shynyng lyke the sunne beames with Gods lyghte Doest not thou here se playnlye good reader that the prayers vsed of the preest whê he doth coÌ„secrate the host of breade at masse came of the holy tradicion of chrystes apostles that it standeth not with gods law to vtter abrode amoÌ„g the lay people the prpuyre of theÌ„ by expownynge or translatynge theym with wrytynge Saynte Dionise dyscyple testifyeth that the holy apostles vsed certayne sygnes and ceremones in the celebracyon of the blyssed sacrament of the which scrypture speaketh not these are his word traÌ„stated out of greke in to latine Ne in ipsa quideÌ„ sctiÌ„ssimoruÌ„ sacrameÌ„torum celebratione sancti illi nostrae ceu legalis traditio his magistri diumis at q honestissi mis abstinuere signis That is to say Chose mayiters of our tradiction belongynge to the lawe dyd absteyne frome godlye and moost honeste sygnes no not in celebratynge of the moost holye sacramentes Vpon the whiche texte of saynte Dionise Pachymeres whiche was aboue M. yeres sence thus hath Theologiam quae per figuras diuinis oracu lis ttadita est TelesticeÌ„ asserit di onisius vt quae per sacerdotum institutioneÌ„ ceremonias tradat sacramentoruÌ„ coÌ„prehensas signoruÌ„ involucris dionise He affirmeth that diuinite which is expressed by tokens or taught in the holy scrip ture by figures tobe figuratiue because it teacheth or deliuereth ceremonies of the sacramentes by the preestes institution whiche ceremonies are coÌ„preheÌ„ded or conteyned in couerynges of sygnes The heades of the aulters are set towarde the easte we do praye tournynge our faces towarde the easte the which thynge comethe by the apostles tradicyon as dyuers autours do wytnes of the whiche saynte Damascene is one sayenge We do praye towarde the easte not by chaunce but because god is lyght that may be vnderstande and the sunne of ryghteousnes christ is called in the scripture orieÌ„s the east the east
must be appoynted â—aâ—ha 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„ auÌ„t 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 coÌ„fusion 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 whenâ—e 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 coÌ„uersation 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 haÌ„c adoraÌ„t participes siÌ„t christi crucifixi They that do worshyp this fygure of the crosse let them be
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 epistoâ—e 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 bouÌ„d 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 exposâ—illiê° August sermo 10. de penteco c. in ramis palmarum Lyprianus in symbo apost ait Tenet fidel traditio saÌ„ctaÌ„ ecclesiaÌ„ diuers other do wytnesse that the apostles wrote that crede thys article I beleue the holye church catholyke whyche is coÌ„teined 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 substaÌ„ce in al the scripture Dasillê° cp 78. Si vero quis dixerit exaiteta essentia et substaÌ„tia 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 oneâ—â—â— 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 coÌ„mittitur 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 coÌ„mitted 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 tuÌ„c 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„ wheÌ„se 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 ExpostulaÌ„tesenim scripturae patrocinium So reasoneth Tertulian in parte diuersa praeiudicaÌ„t suae quoque parti scripturae patrocinium adesse debere That is For they / askyng a defeÌ„ce or an eayd of scrypture in the coÌ„trary 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 coÌ„suetudo 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 coÌ„myng before hath made a state or a certayntie in it Thoughe no scrypture hath determyned thys obseruation yet at lest the custome hath streÌ„ghthened 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
our dayes whose sayeng maketh much for traditioÌ„s for thynges vsed in the church of christ without manifeste scripture for them Nowe where some lerned meÌ„ haue supposed As Iohan ceciê° BuÌ„de 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 coÌ„fort 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 desceÌ„ded in to hell or the place where the fathers were before chrystes coÌ„mynge 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 defeeÌ„ded 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 coÌ„meth 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. coÌ„fess Scripturas saÌ„ctas ecclesiae catholicae coÌ„mendat autoritas That is to saye The auctoryte of the catholyke churche setteth forth the To. 6. epist coÌ„tra fuÌ„da 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 coÌ„moueret 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 coÌ„mendethe 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 hiÌ„c praescribam non aliter probari debere quaÌ„ per easdeÌ„ ecclesias quas ipsi apostoli condiderunt eis predicaÌ„do 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 coÌ„menly as afterwarde by epystles Besyde this in another boke he wryteth after this maner Tertilianê° lib 4. aduer sus martia nem Habemus et Iohannis aluÌ„nas 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 sacrameÌ„ti societate confaederantur id euaÌ„gelium 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° IohaÌ„nis dico Mathaei et Marci Thus may be the englyshe of these wordes We haue also churches of s IohaÌ„s 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 euaÌ„gel Lib. 3. ca. 3. or gospel was iuged to haue bene
wrytteÌ„ by saynt Peter and a boke of actes with a reuelatioÌ„ which are not alowed to be scripture Enoch wrote a boke of the which Iudas iÌ„ his epystle spake and also Tertulian Manye dyuers De habitu muliâ—bri other bokes were ascrybed vnto the apostles and euangelystes beynge put forth in theyr names and bearynge theyr tytles whiche in dede eyther they neuer wrote or els the holy gooste moued not them to make them or thought it not good nor necessary to haue them receyued and vsed amonge chrysten people which thing he opened taught the holy apostles and other the beleuynge people of and frome whom the certeyne knowledge whych is the holy scripture and whych is not doth come as S. Cypryan sayeth thus wrytyng In enarrâ— symbo apâ— Quae sunt noui ac veteris instrumeÌ„ti volumina quae secundum maiorum traditionem per ipsum spirituÌ„ sanctum inspirata creduntur etecclesiis tradita competens videtur in hoc loco euidenti numero sicut expatrum monumentis accepimê° designare That is to wyt Whiche are the bookes of the newe and olde testament that accordynge to the elders tradition are beleued to be inspired by the holye gooste and delyuered vnto the churches it semeth mete to assigne or note in thys place by an euidente noÌ„bre lyke as we haue learned of the fathers recordes or bookes Then streyght he recyteth the numbre of the bokes whyche are reckened to be holy scrypture Wherby it appeareth yet ones agayne that we knowe not what bookes be to be iudged estemed gods worde but by tradition of the apostles and oure auncetours or elders whom the holye gooste sayeth saint Cyprian that blessed martyr taught that thinge by inspiratioÌ„ It foloweth therfore that yf thou wylte beleue nothynge wythout wytnesse of the scrypture that thou causte beleue nothynge of the gospell to be scripture nor no other parte called scrypture and so all the fayth wholly muste neades at ones by that one deuellish opinioÌ„ cleane peryshe Wherfore cease asking where it is wrytten in the scrypture in thinges at the lest receyued generally of Christen nations and gyue credence vnto the catholyque churche whose authoritie as it is moost certeyne and sure so it is verye longe and greate as this chaptre shall proue to the by goddes grace sufficientlye ¶ The auctoritie of christes catholike churcch of and vpon the Apostles traditions and veryties not written in the scripture AS touching the authorite of christes catholyke or vniuersal church I entende at thys tyme to be very briefe and shorte The olde and auncyent wryter saynt Ireneus Iâ—eneus lib. 5. cap. 4 whyche was scholer to one Polycarpe saynt Iohan the euangelystes disciple thus wryteth of the churches auctoritye We ought not to seke yet the truth at other the which it is easy to take of the churche seyng that the apostles haue brought al thinges beloÌ„gyng to the truth in it most pleÌ„teously as it were into a rich treasure house or store house so that euery man that wyll maye receyue of it water of lyfe Here thys holye martyr sendeth vs to the catholyke churche to learne the truthe sayeth we maye not seake it but there onelye Thys churche neyther doth approue any thynge agaynste the fayth good lyuynge nor suffereth any thing agayust eyther of theÌ„ to be Tomo â— Epist 119. kept as s Austen testifyeth If thys churche through the whole worlde do teache anye thynge Epist 118. quiÌ„ ita facieÌ„duÌ„ sit disputare inquit August insoleÌ„tissime iÌ„saniae est yâ— is but that it must so be done to reasoÌ„ or dispute it is most proud Tâ—en was Luther madde as many other are that folowe him nowe madnes Thys sayeng of saynte Austen declareth many meÌ„ both to be proud and very madde also whyche do reason stubbornely and spytefullye agaynste dyuers thynges obserued kepte through the whole church these many hundred yeres Oure Lorde make theym meke humble and wyse that they maye acknowledge the hygh and certeyne authoritye of Chrystes catholyke churche agaynst the whyche no Aug. de trinita lib. 4. cap. 6. quiete man hath or wyl as S. Austeyne testifyeth iudge saint Austen intreating of the christenyng agayne of them that were baptysed or christened of an heretyke thus wryteth Thoughe there were no exaÌ„ple of this matter taken out of the holye scrypture yet the veritie of the same â—ib 1 cap. 33. contra â—resconium graÌ„maticuÌ„ scriptures is holdeÌ„ of vs in this thynge when we do that whyche hath pleased the whole churche wheÌ„ the same scriptures authoritie commeÌ„deth setteth forth so that foras much as the holy scripture can not deceyue vs who so euer feareth to be deceyued by the darkenes of thys questyon whether one baptysed of an heretyke shâ—â—lâ—e be chrystened agayne or not let hym aske councel of the same catholike church whom wythout al doubt the holy scrypture coÌ„mendeth Hytherto this great clerke saynt AusteÌ„ whyche wylleth vs to aske couÌ„saile of christes catholike church in thys doubtefull question of baptyme of the which the scripture speaketh not and therfore al thynges can not be proued by the scrypture whyche we muste both beleue / do also thoughe many men vngodly / and falsely saye they may The same AusteÌ„ / which sayed he wolde not beleue the gospel / except the authoritie of the catholyke churche shulde moue hym / in another place defineth / declareth / what is the catholike churche sayeng I beleue Tomo 10. sermoneÌ„ de teÌ„pore 131. the holy churche catholike that is to saye whyche is spred and dyspersed throughe all the worlde because the churches of dyuers heresyes for that cause are not called catholyke that they what churche is called the catholike church are conteyned in theyr places and countreyes Hec vero a solis ortu usque ad occasum usque vnius fidei spleÌ„dore diffunditur That is Thys the catholyke churche is scattered abrode wyth the shynynge of our faythe from the sunnes rysyng vntyll the goyng done The donatystes whyche were a certeÌ„ kynde of heretykes in Numidia aboute the yere of oure Lorde thre hundred fyftye thre affyrmed that the church or congregation of christen people was no where but with them as Luther and hys scholers are not asshamed to booste of theyr flockes which is agaynst the nature and name of the catholyke churche of the whiche VinceÌ„tiê° lirynensis which was aboue aleuen hundred yeres before this VinceÌ„tius lirinensis gallus tyme wryteth after this sorte I haue often with great studye asked of very many men both wel learned and godly also by what rule or sygne I myght discerne the truth of the catholyke fayth from the falsite And I had almoste euer this aunsweare that whether I or els anye other wolde espye out the gyles or deceytes of heretykes and auoyde theyr snares and abyde sownde and hole in a sownde faythe he oughte two wayes by goddes
heresye that none of the auÌ„cient doctours had eyther set it forth or allowed it set forth by other that it shuld be contrary to the doctrine of chyrstes church and we such is our pryde and want of grace do despise the iudgemente both of the godlye fathers and of the hole catholyke churche which is as saynte Chrysostom wytnesseth the mother of the beleuyng people Here nowe what Tertulian â—ermoneÌ„ 76 de 〈◊〉 hath sayed of the church in these fewe wordes Non alia agnosceÌ„da eÌ„ apostoloruÌ„ traditio quaÌ„ quae hodie apud ipsorum ecclesias aeditur Exhibe ergo aliquem ex tuis apostolici Lib. â— aduersê° MattioneÌ„ habet euaÌ„gelium marcionis ecclesias sed suas taÌ„ posteras quam adulteras quaruÌ„ si câ—sum requitas factitus apostaticum inuenias quam apostolicaÌ„ lib. 4. aduersus mart â— ceÌ„sus et obduxeris None other tradition is to be recognysed or knwledged the apostles then that whiche is published or set forth at theyr churches Therfor shew forth some man of thyne of the apostles estimation numbre or iudgemeÌ„t and thou shalt ouercome or obteyne the victorye Agayne thus he hath In summa si constat id verius ê™ prius id prius ê™ ab initio id ab initio quod ab apostolis pariter vtique constabit id esse ab apostolis traditum quod apud ceclesias apostolorum fuerit sacrosanctum That is to say brieflye If it be playne that to be trewer that is fyrste that to be fyrste or before that was froÌ„ the begynnynge whyche was of the apostles it shall in lykewyse be verily euident that to be taught of the apostles whyche hathe bene much estemed as a thynge halowed or that ought not to be touched but reuerentlye at or wyth the apostles churches Furthermore the councell kepte In registro lib. 1. ca. 23 at Nicea whych was one of the four general couÌ„cels that s Gregorye sayed he no lesse theÌ„ yâ— four gospels beleued declareth how muche the churches autoritie determinations shulde be regarded sayeng Si cathari venerint ad Cap. â— â— ecclesiaÌ„ catholicam prae omnibus eos scriptis conuenit profiteri ê™ ca tholice et apostolice ecclesie dogmata suscipiant et sequaÌ„tur That is If the heretykes whyche called them selues cathoros for yâ— cleanes of lyuing which they proudlye challynge to them shal come to the catholyke churche it is mete that they fyrste or before all thynges do by wrytyng promise openlye or confesse that they do receiue and folow the doctrines or determinations of the catholyke apostles churche Againe Cap. 9. the councell sayeth Quod irreprehensibile est catholica tenet ecclesia The catholyke churche holdeth that thynge whiche can not be reproued If we wolde marke well thys sayenge which as I sayed saynt Gregorye estemed it as the gospel folowe it we shuld not so shamefully ere go out of the waye as we nowe Lib. de verâ— sapien daylye do For as Lactantius witnesseth Sola catholica ecclesia est quae verum cultum retinet Hic est fons veritatis hoc est domicilium fidei hoc templum dei quo si quis noÌ„ intrauerit vel a quo si quis exiuerit a spe vitae et salutis aeternae alienus That is to saye The catholyke churche onelye is that holdeth styll the trewe worshyppynge of God Thys is the well of truth thys the house or mansyoÌ„ of fayth thys the teÌ„ple of god whither yf any man shal not entre or out of whyche yf any man goo he is wythout hope of lyfe and euerlastynge saluation These are both trewe wordes also dreadful and therfore lette men beware that forsake the catholyke churche and folow any particular churches opynyons as they do whyche leane to Luthers And that we maye knowe the catholyke churche from the heretycall he addeth sayenge But yet because euery coÌ„panye of heretikes do iudge theÌ„ selues chyefly chrysteÌ„ people and theyr church to be the catholike church we muste knowe that that is the trewe churche of Chryste in the whyche is religion confession and penaunce By confession he vnderstode aurycular coÌ„fession of synnes / whyche is made to a preeste / for confession to god is refused of no church / be it neuer so hereticall / therfore he ment that where aurycular confession was not regarded / vsed / there was not the trew churche of christ Lib. 4. Epistola â— But Cypryan shall speake hys mynde in this matter with these wordes Quisquis ille est et qualis cuÌ„que est christianê° non est si in christi ecclesia noÌ„ est quae vna est per totum mundum in multa membra diuisa Who so euer he be / and what so euer he be / he is not a chrysten maÌ„ / yf he be not in christes churche the whyche is one dyuyded through all the worlde in to many members Nestorius an arrogant heretike as al such be / sayed that all the hole number of doctours wryters that were before hym were deceyued and the whole churche erred froÌ„ the truth and he onelye founde out the truth and folowed it Dyd not euen so saye and boost Marten Luther folowinge him therein the Donatians Nouatians Ruthenes Armenos and all other heretykes affyrmynge that the churche of Chryste was wyth them onelye Beware of them good chrysten reader and stedfastlye folowe the catholyke vniuersal churche whyche the apostles buylded set vp wyth preachynge the gospell to them This is not in one place cytie corner nor couÌ„trey but euerye where where true beleuyng folk be It can not erre the holy gost rulynge guydynge and gouernynge it from tyme to tyme vntyll Io. 14. 16. the worldes ende accordingly as christ promysed to it This is the pyller of the truth as S. Paule affyrmethe and therfore leane vnto it fast and thou shalt neuer fall from thy fayth but abyde therin to thy greate coÌ„fort and soules health But nowe to the nexte chaptre which reciteth the anncient doctours sentences pronounced and publysshed in theyr bokes vpon this matter of verytes vnwrytten and the churches tradicions Saynt Ireneê° policarpes saynte Iohan the euangelystes dyscyples scholer sheweth what doctours we shuld folowe in learnyng the truth of our fayth sayenge We must beleue those preestes which are in the church hauynge successyoÌ„ of Lib. 4ca 43 et 45. the apostles and all other that come frome that the pryncypall successyon in what place soeuer they are gathered togyther or els to be suspected eythera s hetykes and of an euyl iudgemeÌ„t Cap. 44. or deuidyng the church againe Adhaerere oportet his qui a postolorum doctrinam custodiunt et ab eis discere verit atem apud quos est illa quae est ab aposto lis ecclesie successio ☞ The auncyent doctours sentences wrytten and set forth vpon traditions of the apostles chrystes holye church NOwe for as moch as Saynt
Basyll proueth a truth concernyng the holy goost to be godby saynte Llemente Ireueê° Dionisius AleraÌ„drinus Eusebiê° palestinê° origin Affricanus historicus Gregori NaziaÌ„zane 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 coÌ„suetudines quae scripto proditae noÌ„ sunt tanquaÌ„ haud multum ha bentes momenti conemur reiicere imprudentes et ea daminabimus que in euangelio necessaria ad salutem habeÌ„tut imo potiê° ipsam fidei predicationem ad nudum nomeÌ„ coÌ„ trahemus These wordes may be turned in to englysshe after this maner The lawes ordinauÌ„ces decrees statutes or coÌ„maundementes 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 streÌ„gth power or vertue to the knowledge the honour deuote worshyppiÌ„g or loue of god nother anye man coÌ„trary 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 daÌ„natur ac punitur di ligens obseruatiotra diâ—yonâ—â— 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 thiÌ„ges 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 coÌ„suetudineÌ„ 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 auÌ„cient 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 coÌ„maundementes 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 loÌ„ge Austen hath very much of thys matter in suÌ„dry 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 couÌ„cels whose autoritie is most holsome in christes church Alâ—o to one Casulane he thus hath intreating of the saterdayes fast In his rebê° de quibê° nihil certi statuit scriptura diâ—ina mos populi dei vel instituta maâ—oruÌ„ ê“lege teneÌ„ da suÌ„t 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 nâ—eÌ„ to breake the fathers ordinauÌ„ces 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. Tâ—â— coÌ„trary whether ptye wylt yâ— beleue good christeÌ„ man Epiphaniê° also which was aboute M. cc. yeres seÌ„ce coÌ„firmeth my purpose sayeng Oportet auÌ„t et traditione vti NoÌ„ eniÌ„ oiÌ„a a diuina scriptura accipi possuÌ„t qua ppter aliqua sacris seripturis aliqu a traditione faÌ„cti apostoli nobis coÌ„meÌ„dauerunt queÌ„admoduÌ„ dicit saÌ„ctê° 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 coÌ„mitted to vs some thinges by the holye scripture some by traditioÌ„ lyke as paule sayth As I
thaÌ„ a thousande lutherans Thys holy Dionise yet wryteth more playnlye of verities not wrytten of traditions of the apostles sayeng Primi illi nostri sacerdotalis muneris duces aposto los intelligit suÌ„ma illa et supersubstantialia parti scriptis partim non scriptis iÌ„stitutionibus nobis tradiderunt That is to wytte They the fyrste leaders or capitaynes the apostles he meaneth of oure preestes office delyuered to vs or taught vs by tradition those highest thynges whose substaÌ„ce exceadeth other thingê substaÌ„ce by instructioÌ„s of doctryne partly wrytten partly not wrytten What coulde haue bene spoken of anye man more playnlye then this is for the furtherauÌ„ce of my purpose Who that hath anye sparcle of wysdome careth for hys soules health wyl not gyue credeÌ„ce to thys blessed doctoure Paules disciple rather then to Histo eccl lib. 9. ca. 19. Luther or any of hys scholers Sequendi sunt doctores qui ante diuisioneÌ„ fuerunt Those doctours DsligeÌ„ter obseru â—duÌ„ est vt lex dei cuÌ„ legitur noÌ„ secuÌ„ dum yprii ingenii intelligenciam legatur vel doceatur Suni eâ—im multa verba in scripturis diuinis que possunt â—rahi ad euÌ„ sensum quem sibi vnusquisque sponte presumpsit Sed id fieri non opor tet non eni sensum quem attuleris extrin secus alienum et extraneum de bes querere Et ideo oportet ex eo intelligentiam discere scripturarum qui eam a maioribê° secuÌ„dum veritatem sibi traditam seruauit Clemens ep istola 4. ad ecclesiaÌ„ hieroso are to be folowed sayth Eusebius whych were before the diuysion such I haue alleged here for to make meÌ„ beleue the truth of thys controuersye and therfore men oughte to folowe them rather theÌ„ Luther or any other be he neuer so wel lerned whych hath bene sence the diuisyon begon Saynte Hierom commended greatlye Nepotian because he wyllynge to auoyde the glory of learning was wont to say Thys is the sayeng of Tertulian this of Cypryan that of LactaÌ„tiê° thys of Hylaries so spake Munutius felix thus victorinus after thys fascion Arnobius wherby we maye learne to folowe the auncyent doctoures iudgemente in al controuersies ryseÌ„ vpon matters of our fayth therfore syth I here haue alleged the greatest part of all the eldest and best learned wryters to proue traditions and to declare that the holy apostles lefte manye thynges to vs not wrytten men oughte to gyue credeÌ„ce to it and to ceasse askyng where it is wrytten in the scrypture Salomon counsaylleth vs that we shulde not truste ouer much vnto our owne wyttes and iudgement / and thynke oure selues wyse sayenge thus Ne sis sapiens apud teipsum be thou not wyse in thyne owne eye vpon whyche texte saynte Hierome thus wryteeth Est autem sapiens in semetipso qui in illis que ex patrum magisterio recte potuit cognoscere sese prae caeteris quasi doctor extollit That is to saye in oure tonge But he is wyse in hym selfe or in hys owne conceyte whyche extolleth hym selfe before other as more cunnynge in those thinges whyche he moughte haue knowen well ynough of a ryght fashion or trewly of the fathers or elders maysters office God gyue vs grace to do otherwyse then do al heretykes whiche So do all the lutherans to theyr owne confusion and manye others Vt qui cor nicum oculos coÌ„figâ—â— et conaÌ„tur reseindere que aÌ„tiquitas magno approbauit coÌ„seÌ„su Esaie 5. despyse al the holy doctours iudgementes and folowe theyr owne fonde fantasye which causeth them to be so blynde as they are to erre in so many weyghtye poyntes of our fayth as they do beynge cursed by the holy ê“phet Esaie saynge Vae vobis qui sapientes estis in oculis vestris Wo be to you that are wyse in youre owne eyes or sight CC. fathers assembled in the generall couÌ„cel holdeÌ„ at Ephesê° agaynst Nestoriê° aboue eleuen hundred yeres past folowed the doctours myndes and iudgement as vinceÌ„tiê° lirineÌ„sis which was then alyue telleth and shall we set theim at nought as Bullynger dothe in his booke agaynste tradicions and cleaue to our owne dreames and lewde gloses made vpoÌ„ the scrypture to support therby our deuyllyshe opynions But let this passe and coÌ„peÌ„diously here an aunswere to the auctorities alledged agaynste tradicions reasons made in defence of this naughtye opinyoÌ„ by the lutherans the which done I wyl make an ende of this boke ⧠An aunswere to the auctoryties alledged and the reasoÌ„s made vpon the contrary part agaynst traditioÌ„s AFter I haue good chrysten reader sette fourthe the truth of this matter touchiÌ„ge traditions not wrytten in the scrypture I trust sufficiently / nowe I wyll aunswere very coÌ„pendiously and bryeflye to all the obiectyons made and put for the for the defence of the coÌ„trary part the by theÌ„ no man be deceyued excepte he be desirous to be blynd waÌ„dre froÌ„ the truth which he may so playnlye see before his eyes Fyrst they alledge this texte of the scrypture Non Deute 4. addetis ad verbum quod loquor vo bis That is to say ye shal not adde to the worde / that I do speake to you If sayeth Luther hys scholers no man maye put anye thynge to gods worde as he coÌ„maundeth here it muste neades therof folow that traditioÌ„s not wrytten in the scrypture oughte not to be obserued of vs. Is not this a wonderfull blyndnes of these men whiche do take vpon them to reache all chrysten nations a newe doctryne who that wyse is wyll folowe such blynd leaders that so do wrest the holy worde of god from his ryght sence to maynteyne an heresye Our lorde open mens eyes whiche are shyt and closed by affectyon that they may se ones how lytle learnynge they haue whoÌ„ they take for great clerkes But to the scrypture recyted whiche is Thou shalt put nothynge to the worde sayeth god which I do speake to the. Must not this sentence or sayenge haue a mete exposition lest it appeare verye false whiche is very true For these wordes were spoken of the coÌ„mauÌ„dementes and is it in no wyse lefull to adde anye thynge vnto the preceptes of the old law Dyd the prophetes yll wheÌ„ they added theyr ê“phecies to the word of gods coÌ„mauÌ„dementes Who can denye but that chryste hymselfe his euangelystes and the apostles added many thinges to that worde of god of the which he spake here and yet no good chrysten man wyll saye that the prophetes chryste and his apostles dyd offeÌ„de breke goddes coÌ„maundemente therby therfore that gods precept byddyng nothynge to be added vnto hys worde muste be vnderstande of thynges contrarye to it or corruptyng the ryght sense therof / suche as were the pharisees and scrybes traditions by the which they induced meÌ„ to breake gods coÌ„maundemeÌ„ts / as I wyll more at large declare in the soylynge of the nexte argumente Nowe there is not
et instigaÌ„te spiritu saÌ„cto instituta nec dissimulatio negligentiae nec aliqua praesuÌ„ptio 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— GalathiaÌ„s 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„ elemeÌ„ta muÌ„di elemeÌ„tes of yâ— worlde sayenge If ye be dead with christe froÌ„ the elemeÌ„tes 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 elemeÌ„ta elemeÌ„tes lackyng somewhat Therfore this pauls letter staÌ„deth nothynge agaynst the traditioÌ„s 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 argumeÌ„t 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 haÌ„des the lawes of men as necessary to christes religion Thys argumeÌ„t is sone answeared vnto For what argumeÌ„t 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 coÌ„teyneth 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 coÌ„teyne al truth the hole yâ— is necessary for our saluatioÌ„ The .v. bokes of Moses coÌ„teine 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 perchauÌ„ce 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 coÌ„teyneth 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 coÌ„prised thereiÌ„ coÌ„teyneth general rules pÌ„ceptê 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 coÌ„mauÌ„deth 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 coÌ„teyneth 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 coÌ„science / where god byndeth not / therefore we are not bouÌ„d 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 lameÌ„t this great bliÌ„d nes of the lutherans which do reason so vnlernedlye to defende an heresy It is trew the peter paul were the corinthiaÌ„s 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 coÌ„scieÌ„ce where god biÌ„deth not I graunt the / but of the must it nedes folow that they left nothyng vn writteÌ„ byndynge mens coÌ„science to beleue and obserue it Doth god bynde vs to nothynge vnwrytten in the holy scrypture Haue not I proued the coÌ„trarye in this boke Byndeth not theÌ„ there god mans coÌ„science / when where the holy gooste styrreth the apostles to institue ordeyn any thing not coÌ„preheÌ„ded in the scripture leaue it to yâ— churche vnwrytteÌ„ Therfore this slender argumeÌ„t 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 〈…〉 Dyd not saint Paule in that seconde chaptre to the Colossians playnly speke of yâ— olde lawes decres or ordinaÌ„ces which dyd coÌ„syste in
Hitherto Theophilactus The greake scolies or short expositions set forth vpon thys place of saynte paule do expowne it as saynte Damascene chrysostom and Theophilactus do whose wordes are these into latine traÌ„slated Eteni et scripta et noÌ„ scripta precepta tradiderunt apostoli et vtraque obseruatione digna Igitur et ecclesiae quoque et non scripta traditio obseruanda est Thus it is in our speach because the apostles dyd deliuer or teach coÌ„maundementes both wrytten and also vnwrytten / and both two worthy to be obserued therfore the churches also tradition yea not wrytten muste be kepte Are not all these wytnesses sufficient to stoppe theyr mouthes whych do bable without all reason good learnynge agaynste traditions Saynt Basil whych was nygh Basiliê° de spiritu sctoÌ„ ca 29. twelfe hundred yeres paste and an excelleÌ„t clerke thus writteth Arbitror autem apostolicuÌ„ esse etiaÌ„ 1. Cor. 11. non scrrptis traditionibê° inhaerere Laudo inquit paulus vos quod per oiÌ„a mei memores estis et quemadmoduÌ„ tradidi vos traditiones obtinetis 2. Teffa 2. quas acceptistis siue per epistolaÌ„ siue per sermonem That is to say in english But I iudge it apostolike or perteyninge vnto an apostles doctine to cleaue or sticke to traditioÌ„s also not written I prayse you sayeth paule that through al thinges ye remeÌ„bre me and do reteyne styll the traditions as I taughte you whiche ye receyued eyther by an epistle or by speach Seest thou not here chrysteÌ„ reader that S. Basyll affyrmeth not onely that we ought to stycke fast vnto traditions not written but he sayth it beloÌ„geth vnto the apostles teachinge and allegeth two textes of saynte Paule to proue the same Wherfore I beseche the shulde not we rather giue fayth and credence vnto this holy and greate clerke saynte basyll then to Luther or anye of hys scole Let this that is nowe alreadye sayed that whych shall be sayd hereafter be to the gentell reader whych hast any regarde vnto thy soules health sufficiente vtterly to abhorre deteste and forsake thys pestilente erroure set vp against traditions of the whyche manye are verye necessarye for the maynteynannce and encrease of Chrystes religion mans saluation as it shall hereafter appeare more at large by goddê helpe and grace But now I wyl go to the rehersall of a multitude of thiÌ„ges obserued and beleued of christen natyons through the hole world which are bothe necessarye to be beleued kepte also yet they be not expressly set forth iÌ„ the scrypture but are onely come iÌ„ to the church of chryst our blessed sauiour by traditioÌ„ of the holy apostles inspired styrred of the spirite of truth to ordeyne theÌ„ to deliuer them vnto the church by mouth with out wrytyng which as euer seÌ„ce theyr tyme haue bene amoÌ„ge all catholyke people beleued obserued euen so shall they be vntyll the worldes ende thoughe manye do barke neuer so moche agaynst theÌ„ as they do agaynst dyuers other truthes expressed in the scrypture ¶ The thyrde chaptre comprehendynge A numbre of traditions that came from the apostles in to the churche of christe without wrytynge by mouth onely the nombre of tradicions commynge from the apostles to vs wtout writing IN the last Chaptre good reader I touched bryefly and by the waye as we are wonte to saye foure tradicyoÌ„s pertaynyng vnto the sacrament of the aulter that is to say Water to be myxed with wyne in the chalyce at masse whiche our sauyoure hym selfe dyd as saynt Cypryan sayth of whoÌ„ his apostles taughte the same lefte it without wrytynge to the church The seconde to receyue the sacrameÌ„t fasting The third to kepe the sacrament in the pixe or boxe in the teÌ„ple The fourth is to pray for the deade at masse which thiÌ„ge the apostles taught the churche as I haue proued in my boke of the sacrifice of the masse Now let vs se what other tradicions there be whiche are vnwrytten in the scrypture and yet necessary to be beleued kept and obserued of all chrysten people and fyrst of all I wyll recite certayne tradycyons apperteynyng vnto baptisme of the whiche the chyefe is that infantes or babes that caÌ„ not yet speake are chrystened wheÌ„ they can not beleue and baptysme auaylethe theÌ„ through the churches fayth to the obtaynynge of remyssyon of originall synne and the gettyng of heuen What scrypture proueth this truth Is not the scripture rather agaynst it then with it Do not the heretyckes called in greke anabaptiste because they chrysten men agayne wheÌ„ they can beleue which were chrystened beynge infantes vtterly denye this veryte for that that they sawe no scrypture expressly make for it What wyll or can they here say that aske requyre for euery doctrine that they wyl beleue manifest scrypture To. 3 Li. 10 in genesi Saynte Austen thus wrytethe vpon the chrystenynge of chyldren Consuetudo matris ecclesiaeiÌ„ baptizandis paruulis nequa quam sperneÌ„da est neque vllo modo superflua depuranda nec omnino credenda esset nisi apostolica esset traditio That is to saye The custome of our mother the church in chrystenyng of chyldren is in no wise to be dispysed nother by any waye to be rekened supenfluous nor it oughte vtterlye to be beleued excepte it had bene Note reder the apostles tradicion Loo S. Austen sayth that the baptysme or christenyng of chyldren shuld not be beleued except it had ben the tradicion of the apostles therfore he founde no scrypture for it Also in another boke he wryteth thus of the same matter Lib. 4. capâ— 24. Aduersê° donaâ—istas de baptist paruâ—loruÌ„ Et si quisquam in hac re autoritateÌ„ quaerat diuinam quamquam quod vniuersa tenet ecclesia nec conciliiÌ„s iÌ„stitutum sed semper retentum est non nisi autoritate apostolica traditum rectissime creditur tameÌ„ veraciter coniicere possumus quid va leat in paruulis baptismi sacrameÌ„tuÌ„ ex circumcisione carnis quaÌ„ prior populus accepit Thus it is in englysshe Albeit any searche or asketh the auctoritye of God or the scrypture in this matter of chrystenynge chyldren thoughe that whiche the whole churche kepeth and it is not ordeined by councels but euer reteyned it is beleued of mooste good right or reason not delyuered or taught but by the apostles auctorite yet we maye truelye coniecture what strength the sacrament of baptysme is of in chyldren by the circumcisyon of the flesshe which the fyrst people receyued Lo ones agayne saynte Austen doth confesse that the chrysteniÌ„g of chyldren came by the tradicioÌ„ of the apostles without expresse worde or coÌ„maundement of the scrypture Therfore what madnes blyndnes are they in that requyre manyfeste scrypture for euery thynge that shulde be beleued and kepte of vs chrystened people They do open the dore gyue an occasion by that theyr fonde opinyon to the heresie of the PelagiaÌ„s