it shal appeare at the day of iudgemeÌ„t as saynt Mathewe testifyeth sayinge Math. 24. Tunc parebit signum filii hominis in caelo Then at the day of dome the signe of the soÌ„ne of man shal appeare in the fyrmamente that is to saye the crosse of Christe sayeth Teophilactê° glisteryng and shynynge muche aboue the sunne to the reproche and condemnation of the Iewes Is coÌ„cernyng the worshyppyng of the crosse I haue alleged already saynte Damascenes wordes nowe wyl saint Hieroms Austens and Chrisostoms that therby men may se theyr blyndnes and errour whyche can not abyde that picture to be honoured of christen people seinge theyr fooly may forsake it in time ere it be to late Thys sayeth saynte Hierom vpoÌ„ these wordê of Dauid Adorate scabelluÌ„ peduÌ„ eiê° quo niam sanctuÌ„ est Honour the lowe Psal 9â— settle or fote stole of hys fete for as much as it is holy There are many opinioÌ„s of thys fote stole For some referre it vnto christes humanitie or manhode vpoÌ„ the whyche the godheades maiestie stode this humanitie the apostles dyd worshyppe Ad crucem dominicam et ad animaÌ„ sanctaÌ„ haec referenda sunt These wordes of saynte Dauyd muste be referred sayth Hierom to our lordes crosse and his holye soule And therfore after Hieroms mynde the holy goost by Dauids mouth coÌ„mauÌ„ded christen men womeÌ„ to honour the crosse though we very vngodlye do dishonoure it neuer so muche Saynt Austen sayeth Quid seruat fideli suo qui Tract in JoaÌ„ 36. taleÌ„ honorem dedit supplicio suo Denique modo in paenis reorum non est apud Romanos Vbi enim crux domini honorata est putatuÌ„ eÌ„ quod reus honoraretur That is to say What doth god reserue for hys faythful whych hath gyueÌ„ such honour to the crosse vpoÌ„ whych he suffrred death To conclude nowe the crosse is not amonge peynes of the gyltie at Rome For after the crosse of our lorde was honoured it was thoughte that the giltie was honoured Thys saynt Austen full godlye Lib. 6. aduersus Iulianum touched the honorynge of christes crosse Cirillê° also makinge answere to Iulian whych mocked christen people for worshypping the crosse sayed vnto hym after he had rehearsed the greate and sundrye benefites that came to vs by the crosse Haec oiÌ„a recordari nos facit salutare lignuÌ„ et suadet vt cogitemê° quod sicut dicit diuus Paulê° Vnus pro oiÌ„bus mortuus est et resurr exer it The holsome wood maketh vs remembre all these thinges and moueth vs to thynke that as s Paule sayeth one is deade for all and hathe rysen vp agayne Thys auncyent doctoure saynte Cyril wrote against the apostata IuliaÌ„ scornyng christen people for honouryng the crosse and not agaynst hym onely but agaynst al other in lyke maner derydynge mockyng men for the same worshippynge But of thys matter I mynde god wylling to entreate more largelye in a boke of worshyppyng ymages of the whych in thys boke I thoughte to saye nothynge at all therfore nowe I wil passe ouer it to the rehearsal of other the apostles vnwritten traditions of the whych the obseruyng of the sonday is one For though saynt Iohan in the Apocal. cap. 10. apocalypsis maketh mention of it yet there is no coÌ„mauÌ„demeÌ„t in The obseruyng of the sonday coÌ„meth by the apostles tradition the scripture to kepe the day holye day more then al other dayes of the weke Of this dayes honourynge before other spake saynte Damascene aboue a thousande yeres paste saying We do celebrate holy the perfect rest of mans nature I saye the daye of Chrystes lib. 4. ca. 24 Crip. hist cap. 9. resurrection The valeant and noble Emperoure constantyne made a lawe that vpon our lordes daye the sondaye all men shulde ceasse froÌ„ gyuyng iudgementes and from the doynge of other matters of the worlde Ambros ser 6. de peÌ„ tecoste dominica est venerabilis atque ColeÌ„nis quia eo die chritus resurrexit and to be occupied that day onely in prayer Honorabat autem diem dominicum qnia in eo Christê° resurrexisset a mortuis alium vero scz veneris quia in eo fuerit crucifix us That is to saye But the emperoure Constantyne honoured the lordes day sonday because Christe rose agayne vppon that daye from death to lyfe and he honoured the frydaye because christe on that was crucifyed Hytherto the storye Ignaiius saynte Iohans disciple wryteth of this holy daye saying Christ Epist 1. â— vpon the sondaye rose froÌ„ death to lyfe Pro sabati zatione celebret omnis christianus diem festum dominicâ— resurrectionem regalem et eminentissimum omnium dierum That is in englyshe thus much to say Let euery christeÌ„ maÌ„ kepe holy the feast day of the resurrection of our lorde in stede of the saterday a royal or a kinges day and most excellent of al dayes Wolde oure lorde that all men whiche do thynke euery daye of the weke lyke none rather to be obserued holy day thaÌ„ another wolde loke well on these holye martyrs wordes whyche was saynte Iohan the euange listes disciple / taught the truth of and by whych whom christ him selfe scholed in the truth Thys same holye father commaunded the people to kepe holye dayes deuoutely sayinge to them Dies festos Episto 4. nolite inhonorare Do ye not dishonoure the holye dayes What saiest thou Luther or lutheran are all dayes equall and after lyke sorte to be honoured obserued and kepte holy daye Is thy îudgement more to be regarded theÌ„ this blessed martyrs saynt Iohans scholers Saynt Austen make the mention of the sonday to Ianuary and sayeth christen men kepeth it holy daye Episto 118. Dies dâ—â—icê° inquit august noÌ„ iudeis sed christianis resurrectione dâ—i declaratê° est et er illo suam festiuita â— habere cepit rursê° ad casulanuÌ„ epist 86. preponitur dies dnÌ„icus sabbato fide resurrec tionis Hieronimê° epist 53. ideÌ„ in the honoure of chrystes resurrectyon To be bryefe could this feaste come otherwyse in to the church of chryste then by the apostles tradicyon and teachyng by mouth synce saynte IohaÌ„ in the apocalipse the fyrste chaptre speaketh of it I graunt to Bul lynger that the sonday is mencyoned in the holye scrypture but the pueth not it to be set forth by coÌ„mauÌ„demeÌ„t iÌ„ the scrypture as nowe it is hathe bene sence the apostles tyme Ignatiê° bearing wytnes Thefore the soÌ„daies feaste came vp by the Apostles tradicyoÌ„ It cometh also by tradicion that we do not fast vpoÌ„ the sonday of the which thyng saite Ignatiê° wryteth sayng QuicuÌ„que Epist 4. dominicaÌ„ ieiunauerir ipse est inter fector christi That is Who soeuer shal fast vpoÌ„ the sonday he is the murderer of Christ FroÌ„ wheÌ„se came this custome / yf it came not by mouth froÌ„ the apostles Of whom shuld this S. IohnÌ„s discyple
to the clergie do take wiues if they wyl but onely the readers singers Which were two degrees in yâ— church among yâ— clergie at yâ— season whoÌ„ onely yâ— apostles coÌ„mauÌ„ded to mary yf they wolde excluding cleane froÌ„ marrying preestes deacons and subdeacons Also they ordeyned Cap. 20. coÌ„maunded that none of the clergy shulde be warraÌ„ters or suerties saying Clericê° fide iussionibê° iÌ„seruiens abiiciatur That is Let the cap. 17. et ca 18. clerke which is a suerty be caste away Likewise they taught the church that he whiche had maryed 1. Tomo 3. two wiues a widow an outcast or a coÌ„meÌ„ womaÌ„ shulde not be ê“moted amonge yâ— clergy to holye orders though the apostle paule saying a bishop or preeste muste Tertul. ad vroreÌ„ Apostolê° non sinit digamos pÌ„sidere haue one wife meÌ„t as tertuliaÌ„ sayth yâ— bigamê° shuld not be chosen a preest Of theyr traditioÌ„ it came also that one bishop shuld not giue holy orders to clerkes of anothers diocesis Likewise yâ— orders offices of the church shuld Cap. 36. not be obteined by money that a clerke or a lay maÌ„ coÌ„tynuyng in Cap. 30. playinge at dice or hasarde and a lay man puttyng hys wife froÌ„ hym shulde not be suffered to receyue the blessed sacramente of the aultare But to be briefe I wyll speake no more of them at this tyme but wyll recyte yet a fewe traditions of the whiche thys is one that we beleue that our blessed lady christ our sauiours The coÌ„tynuall virginite of our lady deare mother was coÌ„tinually a virgin til her deth which Eluidius denyed the because he could fynd no scripture to proue it but rather as he supposed falsely the scrypture was agaynst it and therfore saynte Hierom in hys boke made agaynste hym called hym an heretyke though it can not be sufficyently proued by the scrypture that she was a vyrgen vntyll hyr departynge out of thys worlde The which thyng ought to stop theyr mouthes that affyrme all thiges to be expressed in the scrypture whiche we are bouÌ„de to beleue vnder payne of damnatyoÌ„ I am verye sure that no man is able to proue this veryte by any texte of the holye scrypture and yet he that beleueth it not is yf he stande stoburnly in defence therof an heretyke therfore saynte Hierome as I haue sayde already called Eluidius an heretyke which maynteined that our lady had other chyldreÌ„ besyde chryst whom she conceyned withoute man by the holye goost What wyll or can they now here say that requyre scrypture for euery thynge and euer aske where is that or this wrytten The which they neuer can do lernedly in the scrypture Let theym answere to this one poynt or to the chrystenynge of chyldren as to diuers other put forth in this treatyse before Bullynger one of Luthers scholers laboureth to proue by scrypture that oure ladye chrystes most honourable mother was a contynual virgeÌ„ lest he shuld be enforsed coÌ„pelled to confesse that all truth whiche we must beleue is not expressed in the holy scrypture but he laboureth al in vayne as anone hereafter it shall playnly apere For he abuseth these wordes of the prophete Ezechiell to that purpose Porta haec clausa erit et non aperietur et vir non pertransibit per eam c. That is in englysshe this moch to saye This Ezech. 44. gate shall be shytte shall not be opened and a man shall not passe throughe by it Loo sayth Bulliger hath not the prophete discrybed here aptelye ynoughe the holye wombe of the virgyn Mary Chrystes mother of whoÌ„ the sonne of ryghteousnes is born to vs This Bullinger wresteth this prophettes sentence froÌ„ the litteral sence vnto an allygory whiche al lerned men do coÌ„fesse not mete to proue any doctryne beynge in controuersye for the defence of his deuyllyshe heresy Proclus the bisshop of Cizicene sayeth he doth none otherwyse expowne this the prophetes texte What then he doth vnderstaÌ„de yt mystycally by an allegorye Is that sufficyent to proue any kynd of doctrine or to perswade any thynge in questyon and coÌ„trouersye Agayne S. Hierome doth otherwyse expowne it that is to wyt of the gate of the lawe the prophettes For he thus wryteth What gate is this that is alwayes shytte onely the lord god of israel entreth by it Trulye that of the which oure sauyour speaketh in the gospel Wo to you scrybes pharysees hypocrytes wo to you doctours of the lawe which do take away the key of eunnyug ye entre not in youre selues and theÌ„ that are about to go in ye prohibite Of this gate sayeth Hyerome the prophet writeth vnder the name of a booke Erunt verba libri istiê° sicut verba libri signati c. The wordes of this booke shal be as the wordes of a booke sygned or sealed so forth No maÌ„ coulde Apoca. 5. â— open and louse the seales of this booke but he of whome Iohan speaketh in the apocalypse sayng Beholde a lyon of Iudas trybe hath optayned the victorie which openeth the boke and louseth the seales of it For before Chryste came the gate of the lawe and the prophettes and all knowledge of the scrypture was shytte paradise was also shytte which by chrystes death were opened the vele of the teÌ„ple brake the vele In 2â— 2. Cor. 3. taken away al thynges were open and manifeste Hitherto S. Hierome / whose wordes declare that this texte ought otherwyse to be expowned then Bullynger vnderstandeth it to defende his naughty and damnable heresie NotwithstaÌ„dyng saynt HieroÌ„s exposition is mystycal or allegorical and not litteral in dede For to the letter by that gate or dore is mente a certayne gate or dore of the temple that was shytte and no man but the prynce whiche was gods vycar myght enter into the temple at it to offre sacrifices vnto god therfore the prophete sayed Vir non pertransibit per eam A comen man or any other then the chyef or prynce shall not passe through it This is the true meanynge of the letter as it shall easelye apeare to hym that wyll wey and examyn dily gently the texte wythout all affection and corrupted iudgemente and therfore this place of the prophet caÌ„ not proue Bullyngers purpose that our ladye chryst our sauyours blessed mother was a continuall virgyn thoughe it be very trew that she so was and Heluidiê° was iustly estemed of saynt Hierom an heretyke for the denyenge that she coÌ„tinued a vyrgyntyl her deth Moreouer saynt Ciprian expownyng the apostles crede sayth that the prophet Ezechyell dyd set forth the wonderfull maner of our ladyes bryngynge forthe chryste and that he called our ladye blessed saynt marye chrystes mother a gate by a fygure In the whiche place the sayde Cipryan affyrmeth that our ladye was a perpetuall virgyn To be shorte in this matter Saynt Hierome in his hole boke compyled and publyshed of
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
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
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
O lorde partakers of chryst crucifyed Hytherto saynt damasene Let men that despise the fygure and sygne of the crosse shame not to call it an ydoll abhorriÌ„ge it almost as moche as the deuel doth reade olde and auncyente histories and they shall fynde straunge and wonderfull thinges wrought by it of god Sozomenus Lib 2. ca. 19 one of the thre that made the storye called tripertita historia tellethe that a deade maÌ„ne was reised vp agayn by the touching of the crosse and that one of the sybilles which were hethen wemen hauynge the gyfte of prophesyng sayed no doubt styrred of the holy goost O ter beatum lignum in quo deus extensus est That is to say O thryse happie woode in the whiche God was stretched forth Also he reherseth there that when saynte Helene had founde thre crosses and not meÌ„ douted which of theÌ„ was chrystê crosse whiche the theues that were crucifyed wyth hym Macaryê° then beynge bysshoppe of HierusaleÌ„ thus dyd put away the doubt He broughte one of those thre crosses vnto a noble womaÌ„ which was longe sicke praing deuoutly he perceyued the myght of our sauyour For by and by after that the crossehad touched the woman it dryue awaye the passyon of that moste sharpe disease and restored healthe vnto the woman Eusebiê° moreouer telleth that iÌ„ Alexandria al brest plates of serapis the god of the Egiptians which stode in euery houses walles entryes postes wyndowes were so cut awaye that no prynte nor the name eyther of hym or els of anye other deuell remayned and euery bodye set vp in stede of theÌ„ the sygne of our lordes crosse iÌ„ the postes entrynges in to theyr houses the walles windowes pillers The which thyng when the painoms that were left did se they were reported to haue comen vn to the remeÌ„braunce of a greate thynge by a tradicyon to theym selues of olde commytted The Egypcyans haue a sygne of our lordes crosse amonge they re alphabete letters and say it signieth the lyfe to come Wherfore they sayeth Eusebiê° whiche by the wonderynge at the thynges which were done were tourned to the fayth sayed that it was so of olde taught or lefte to theim that these thynges whiche are nowe worshypped shuld so loÌ„ge stande as longe as they shulde se that signe to haue come in the which life was When in Hierusalem the iewes nyghe all were slayne of God wyth a bowle or thynge of fyre very rounde and the rest were with feare of death enforced and constrayned to coÌ„fesse chryste Iesu to be god least that thynge shulde haue bene thoughte to haue happened by chaunce the nyghte folowynge the sygne of the crosse dyd so euidently appeare iÌ„ all theyr garmentes that he whiche for hys vnfaythfulnes wolde haue takeÌ„ it awaye coulde not in no wyse Therfore lette men beware that do dispise the pycture of the crosse or the crucifyx of chryste lest lyke veÌ„geauÌ„ce of god do lyght vpon them The good and godly Emperour coÌ„stantyne when he was Histo triâ— lib. 1. ca. 5. tourned to Chrystes fayth and hard moch preaching of the crosse when he was in warfare he coÌ„mauÌ„ded kuÌ„nyng men to chauÌ„ge his signe or bainer that he had iÌ„ to a baner of the crosse made of gold precious stones Hoc eniÌ„ signuÌ„ bellicum inter alia preciosius erat eo ê™ iÌ„ê‘atoreÌ„ precederet et adorari id a militibê° moris esset For this signe of warre was among other more pÌ„cyous or estemed better because it weÌ„t before the Emperour the custome was it to be worshypped of yâ— souldiers â—herof chyefly I suppose constantyne the noblest honoure of ymperye of Rome to haue chauÌ„ged it in to the sygne of the crosse that his subiectes by oft seynge it and regargynge it myghte be dysused or broughte oute of custome frome the fyrste maner of belefe in honouryng ydols and iudge hym onely god whom the Emperour dyd worship or whoÌ„ as a captaine an aider he vsed agaynste his enemyes This fygure of the crosse was caryed vpon mennes shoulders through the whole hoost and when the bearer of it through great feare of the enemyes delyuered it to another fledde awaye he was slayne sodeynly and he that caryed the crosse amonge manye sharpe weapons quarelles and dartes escaped harmeles all the dartes wonderfully by goddes power stucke in the sygne of the crosse and dyd all flee from hym that bare the standerde or baner in the felde It is more reported sayeth Eusebiê° that none the bearer of that standard was eyther wouÌ„ded or taken prysoner in batell Hytherto Eusebiê° declaringe the great vertue of the sygne of the crosse how it ayded constantynes souldiers howe moche the godly Emperour coÌ„stantyne dyd esteme it We christen men for a greate nombre of vs are very farre gone from the olde regardynge of the fygure or ymage of Chryste crucyfyed for vs so that we be not ashamed to call it an ydoll The Emperour constantyne after many and dyuers notable victories optained of his enemyes accustomynge his souldiers to honour god as he dyd hym selfe he made theyr armur to haue the sygne of the crosse MaximaÌ„ culturaÌ„ sacratissimae Triâ— histo lib. 1. ca. 9. crucis habebat He dyd moost honoure the holye crosse as the historye sayth both for the good lucke / which he hadde in warre by the helpe of it for the sygne whiche god shewed therby Sozomenê° wrote this aboue twelfe Liâ—â—â—sto triâ— ca. 4. hundred yeres paste the whiche telleth also that when this Emperour constaÌ„tyne was in great care and thought how he shuld optayne vyctorye agaynste hys enemyes he saw in a dreame the fygure of the crosse brightly appearynge in the fyrmament and the angels staÌ„diÌ„g by hym woÌ„derynge at the sygne sayeng to hiÌ„ O Constantine in hoc vince That is to saye O ConstaÌ„tyne vanquyshe / or ouercome in this or by this signe of the crosse It is also saith the story reported that chryste appeared vnto hym and shewed hym a sygne of the crosse commaundynge hym to make a lyke fygure and take this helpe in battell wherby he might get the victory of his enemies Eusebiê° PaÌ„phily sayth that he harde the Emperour him self tellynge it with an othe that aboute the myddê of the day wheÌ„ the sunne dyd go lower a sygne of the crosse made of the bryghtnes appered and the wrytynge whiche was in it sayenge to him In hoc vince Wynne the victorye by this sygne of the crosse This Emperoure also caused yâ— figure of the crosse to be made in the coine and ymages To be Histo trip lib. 7. caâ— 34. shorte Theodoritê° tellethe that it was the maner to put on theÌ„ that were chrystened the sygne of the crosse so moch did men at that season esteme and regarde that holye signe the whyche is nowe mooste abhorred oâ— vs in that poynte muche lyke vnto the infideles and the deuels whych can not abyde it Vnto whose greate confusion