the scrybes and pharyses of whoÌ„ Chryste spake there though they were very yll men had auctorite not onely to teach instruct the people with gods holy word but to coÌ„mauÌ„d also theÌ„ to obserue kepe and do such thiÌ„ges that they shulde iudge necessary to edifye the coÌ„gregatioÌ„ of christyans albeit they dyd abuse that theyr auctorite of Chryst declared when he sayed They bynde heuye intollerable burdeÌ„s / and Math. 23. lay theÌ„ vpoÌ„ mens shulders The holy doctour Chrysostome after this maner doth vnderstand Cap. 13. this texte of Mathew sayenge vpon these wordes of s Paul to the Hebrews obey your rulers or theÌ„ that are cheyfe in offyce be ye subiecte to theÌ„ If he that is in auctorite or a ruler be yll / shal we obey him He answereth thou yf he be yl in any cause of the fayth flye froÌ„ hym / and auoyde him not onelye yf he be a Gala. 1. maÌ„ but also yf he were an angel coÌ„miÌ„g froÌ„ heueÌ„ because s Paul sayeth If we or an angell from heuen shuld preach vnto you otherwise theÌ„ that whiche ye haue receyued let him be seperate froÌ„ your coÌ„pany Also s IohaÌ„ sayth If any maÌ„ do come to you and bryng not this doctrine receyue him not But yf thou do call hiÌ„ wicked iÌ„ his desire maners or if he be called yll or wycked in his desyre maners search not I saye not this of my selfe but of the scrypture saynge The scrybes pharyses haue sytteÌ„ vpoÌ„ moises seate or stole do ye those thiÌ„ges that they byd but do not after theyr workê For they haue a dignyte or great auctoryte though they be of an vnthryfty lyuyng But neuertheles loke not vpon theyr maners / but to theyr sermons or saynges Hytherto s chrysostome declarynge that yll bysshops ought to be obeyed in theyr leful coÌ„mauÌ„demeÌ„tes with out regarde had vnto they re yll lyfe Is it not as conuenyent more that the people obey theyr bysshops coÌ„mauÌ„demeÌ„tê decrees deâ—minatioÌ„s ordinaÌ„ces beyng good and lefull accordynge the auctorytie and power giuen theÌ„ to edifye and not to stroye as s Paule affyrmethe then that seruauntes â— Corin. 13. shuld obey and fulfyll theyr maysters byddynges in al thynges pertaynynge to they re offyce and that chyldren shulde obeye theyr fathers mothers synce the bisshops are maysters pareÌ„tes of the soule and these other of the bodye and is therfore as moch dyffereÌ„ce betwene those kyndes of maysters and pareÌ„tes as is betwene the soule and the bodye And doth not Saynte Paule commaunde the seruauntes to obeye theyr maysters per oiÌ„a hollye or in euerye theyr honest lawfull bydyngê Eccle. 5. Ephe. 6. Ti. â—â— Pâ— and lykewise the sonnes to obey theyr fathers in all theyr coÌ„mauÌ„demeÌ„tes in domino in our lord This may not be vnderstand of those thynges onely which god expresly coÌ„maundeth to be done in the scrypture Fyrste because Paule sayeth per oiÌ„a through al thynges not onely yf they commaunde those thynges that the scrypture wylleth to be done Secondly because that as touchynge thynges set forth by the scrypture the mayster is as well bounde to obeye his seruaunte as the seruauÌ„te the maister and the father the soÌ„ne as coÌ„trarily not for as moche as they bydde August aâ— casulanâ—â— that to be obeyed and done but because god doth coÌ„maunde it Thyrdly who doubtethe that yf the mayster coÌ„maunde his seruauÌ„t to do any thyng apperteynynge to his duyte and in lyke maner the father the sonne but he synneth disobeyng it though it be a thynge indifferente of it selfe and not coÌ„maunded in the scrypture namely Moreouer coÌ„maundethe not saynte Paule that we shulde obey our kynges coÌ„maundementes lawes and ordynauÌ„ces noÌ„ soluÌ„ ê“pter irâ— sed etiaÌ„ ê“pter coÌ„sciaÌ„m That is not onely to auoyd his worldly and temporall ponyshement but also to escape gods vengeaÌ„ce and Roma 13. eurrlastyng peynes as Saynte Ambrose expouÌ„deth that letter August bonifacio Saynte Austen â—sayeth that he whiche disobeyeth Emperours and rulers coÌ„mauÌ„demetes getteth hym selfe therby greate ponyshement Therfore subiectes are bounde to obey and fulfyll the prynces lawes whiche are not conteyned in godes lawe / beyng not agaynst it as chrysteÌ„ people be bounde to obey do that which theyr bysshoppe byd deth theym to do beynge an honest thyng making for the settynge forth eyther of the faythe or els of good vertuous lyuiÌ„g though gods lawe make no meÌ„cyon therof saynt IohaÌ„s dyscyple Ignatiê° sayeth DignuÌ„ est et Epistola 2. vos obedire episcopo vestro et in nullo ei coÌ„tradicere It is mete that you also obey your byshop and say against him in nothyng For it is sayeth he there a terryble thyng to say coÌ„trarye vnto anye such For a man doth not despise this visyble maÌ„ the bysshop but he coÌ„temneth in him god inuisible which can not be dispysed of any because he hathe his ê“motyon not of any man but of god For god saith vnto Samuel of his dyspysers They haue not despysed the but me And Moyses sayed vnto the people grutchynge agaynste hym For you haue not murmured against me but agaynst the lord God Hytherto saint Ignatiê° S. Iohan the euangelystes scoler hath set forthe the obedience due vnto a bysshop whose godly catholyke doctrine ought rather to be beleued obeyed and folowed then Luthers vngodly and erroneus teaching which is cleane coÌ„trary to it Hytherto I haue entreated of the auctoryte of byshops in making of lawes ordynauÌ„ces which the people ought to obey I did not entend wheÌ„ I begaÌ„ne to make thys treatise to speake any thyng of byshoppes lawes but onlye to declare that manye and diuers thinges are to be beleued and kepte of vs christen people which the holy scripture putteth not forth expresselye by the which it might appeare manifestly howe vngodly a thinge it is to beleue vtterly nothynge not set forth playnly and namelye in the scripture and to aske where that is founde in goddes worde or in the bible Thys I saye was and is my chiefe and principall purpose and therfore I wyll nowe set vpon it lettyng passe other thynges not apperteynynge to the same most hartely besechyuge the gentle reader of charitie to accepte and to take iÌ„ good worth this myne endeuour labour peynes taking onelye as god well knoweth the searcher of my thoughtes to auaunce defend and set forth the truth of our religion to goddes glorie the honour of our moost dreade soueraygne lorde Kynge Edwarde the syxte to the edifiyng of this our couÌ„trey That therby the ignoraunte maye be taught the truth the faythful catholike coÌ„firmed made more stedfast in the truth they that haue wandered froÌ„ the truth of thynges here publyshed declared may yf they wyl lerne the truth and lyst not styll to abyde in the falsitie to theyr vndoynge both in bodye and soule se here the truth openly proued and thereby recule backe from theyr
¶ A brief treatyse settynge forth diuers truthes necessary both to be beleued of chrysten people kepte also whiche are not expressed in the scripture but left to the church by the apostles traditioÌ„ Made by Rychard Smyth doctour of diuinite reader of it iÌ„ Oxford I wyl kepâ—â—…aâ— fayth beyng an olde man in the whiche I was borne a chylde S. Hierome to PaÌ„machiê° and Oceanê° Entre ye in to couÌ„sayll and it shal be dasshed speake ye a worde and it shall not be done because god is with vs. Esaye .viii. M. D. xlvii CuÌ„ priuilegio ad imprimenduÌ„ soluÌ„ ⧠What is the argument or matter of thys booke IN thys booke good christen reader I do handle that matter which is now in this our tyme vndoutedly one of the most special poyntes that are in controuersye question and debate betwene vs the catholiques them that be our aduersaryes For vppon thys poynte hangeth nyghe all theyr whole holde to abolish extincte and take cleane awaye sundry dyuers godly necessary thynges whiche not onely nowe are / but haue bene also euen froÌ„ the apostles tyme beleued and kept in christes catholique churche For many men nowe commonly aske where we fynd in scripture that maÌ„ is bound to fast to kepe anye holye daye to honoure the mooste blessed sacramente of the aultare and so almoost of euery good thynge in lyke wyse Therfore when I sawe what howe great dycay of the fayth and of christen religion coÌ„meth of that vngodly opinion / whiche affirmeth that euery necessary truth is wrytten in the Bible or holye scripture I thoughte it good nedeful to confute and reproue that perillous belefe and to declare the cleane contrary which is that many thynges necessary both to be beleued and also obserued of vs christen people are not expressely wrytteÌ„ in the new and the olde testamente but are lefte to vs by the holy apostles and other the auncient fathers and godly mennes tradition Wherfore take wel in worth geÌ„tle reader thys myne indeuour and laboure whiche I haue taken to auaunce and set forth the truth of Christes religion that therby thou myghtest be confirmed in the truth / which hast not yet fallen from it and they that are gone from any one poynt of truth herein expressed maye see theyr errour retourne agayne vnto the truth through goddes styryng and grace / to whom be all honour glory worlde with out ende Amen Vnum est crimen quod nunc vehementer damnatur ac punitur diligens obseruatio traditionum patruÌ„ D. Basilius epistola .lxx. One offence or faulte there is whiche is now sharply coÌ„dempned punished the diligent obseruyng or kepyng of the fathers traditions Saynt Basyll ¶ The preface to the gentle reader OVr sauyoure Iesus Chryst good chrysteÌ„ reader came in to this wretched myserable worlde takynge our nature on hym in the wombe of the moost blessed and gloryous virgyn Mary his mother / to beare wytnesse vnto the truth as he affyrmed saynge to Pylate Ego in hoc natus suÌ„ et ad Iohan. 19. hoc veni in mundû vt testimoniuÌ„ perhibeâ— veritati That is to saye I am borne therfore I came therfore in to the worlde that I maye beare wytnesse vnto the truthe Seynge therfore that chryste the truth it selfe came to testyfye and defende the truthe suffering for it deth most sharpe shamefull to the ende that we myght knowe the truth and the truth at the length myght delyuer vs from all errour and miserye Iohan. 9. as he him self doth say Is it not mete that we folowe his example therin and defende the truth to the vttermost of our power not fearyng to dye therfore Yf nede shal require as our sauyoure hath already done For the dyscyple is not aboue his Mat. â—0 mayster nor the seruante greater then his lorde If we be the folowers of Chryst we shall be partakers of glorye and honor with hym whiche he obtayned Rom. 9. throughe death and passyon sufferynge as saynte Paule wytnesseth Heb. 2. and vpon the other syde yf we deny him beyng the truth whiche we shall do not defendynge the truth he wyll denyvs before his father As he seyth Mat. 10. hym selfe Lactancius a very olde wryter sayde to Tullye the great Oratour Quid profuit Lib. 2. de Orig. errotis ca. 3. vidisse te veritateÌ„ quâ nec defensurus esses nec secuturê° What hath it profyted the sayth heâ— to haue sene or perceyued the truth / whiche neyther thou shuldest defeÌ„de nother folowe Socratis carce teÌ„ times ideoque patrociniuÌ„ veritatis nô audes suscipere At morteÌ„ vt sapiens conteÌ„nere debuisti That is to say Thou doest feare Socra tes presoÌ„ and therfore thou darest not take on the the defence of the truth But thou oughtest to haue dispysed deth as a wyse man Are not good christen reader many men nowe among vs chrysten people in lyke dreade Do not we greatlye feare to defende the truth lest we shuld suffre for it ympresonynge yea yâ— lesse is lest we shulde eyther lose therby our goodê promotions or els not come vnto theym We do forgette the greate and dreadefull thretnynges of God set furth in scrypture agaynste them that wyl not teach preach maynteyne and defende the truth Sayed not the holye prophete Esaye Ve mihi quia taecui Woo Cap. 6. to me bycause I kept sylence dyd not boldly reproue the wicked kynge Ozias Howe manye men now feare this gods curse Wo to you that say yll is good and good is yll puttyng darkenesse Cap. 6. lyght and light darkenes puttynge bytter in to swete and swete in to bytter Do we not so I pray the good chrysten reader as ofte as we do hyde dyssemble the truthe for feare or any other carnal affeccyon / and set it not forth to the edifyenge of the people God also curseth theÌ„ Hiere 23. by the mouthe of his Prophete Hieremy sayenge Vae pastoribê° qui dispergunt et la cerant gregem pascuae meae That is to say Wo be to the shepeherdes which do scatter abrode rente the flocke of my pasture This curse toucheth not onely yll pÌ„achers whi do fede theyr flocke with erroneus doctrine but also al other that do suffre heresyes to be taughte the people do not agayne saye the teachers of theÌ„ neither defend the truth according to that grace whyche God hath gyuen them Whom the prophete Ezechiell in the personne of god thus curseth terribly sayng Ve pastoribê° Cap. 34. Israel qui pasâ—ebant semeâ—ipsos Wo be to the shepeherdes of Israel Beware yt that are â—â— sent from your â—ures or beyng ther preach not the worde of god to the flocke which did fede them selues It foloweth Dothe the shepe fede the shepeherdes Ye haue eaten the milke and are clothed wyth the wolle ye haue kylled that whyche was fatte but ye haue not fedde my
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
veritatem Euenit it aque neque scripturis neque traditioni consentire eos But whan we do stere or exhort them / which are agaynst the truth agayne to that tradition which is of the apostles and is kept in the churches by successyon of the preestes they wyll say that they beynge wyser not onely then the preestes but also theÌ„ the apostles yâ— haue fouÌ„de out the pure truth It hath therfore happended that they do consente neyther to the scryptures nor the tradityons Seest yâ— not reader here a playn difference betwene tradicions yâ— scryptures he coÌ„cludeth thus Traditionem itaque apostoloruÌ„ per totum mundum manifestataÌ„ in ecclesia adest oiÌ„bus perspicere qui vera audire velint That is to saye Wherfore all men whiche wyll see the truth maye perceyue the apostles tradicion declared in the churche throughe all the whole world But of saint Ireneê° this may be sufficieÌ„t for my purpose Nowe let vs see what saynt Clement Paules coÌ„panion in preachynge the gospell hath wrytteÌ„ in this poynt which is nowe intrauerse and questyon betwene me and the lutherans Eusebyê° the olde wryter of the churches Lib. 5. â—â— 6 storye thus wytnesseth of hym Clemens scripsit epistolam ad corithios exprimeÌ„s in ea apostolorum traditionem quam nuper ab eis ipse susceperat Clement wrote sayeth he to the corinthians an epystle expressyng in it the apostles tradicion whiche he of late had receyued of them Also another clemens bysshppe alerandrya which was as he sayth him selfe Eusebtê° wytnessynge shortlye after the apostles thus wrote of the apostles In libello quem scripsit Eusebiê° lib. 6. ca. 11. de pascha inquit eusebiê° confitetur extorqueri sibi a frarribê° vt ea quae a presbyteris et successoribus a postolorum voce sibi sola traditasunt describeret in libris et posteris traderet In his boke sayeth Eusebiê° of eastur clement coÌ„fesseth that his brethren gat of hym by force or with greate difficultie that he wolde wryte in bokes and de lyuer to his successours or them that shuld come after hym those thynges whiche were taught hi by voyce onely of the preestes successours of the apostles Loo this bysshop beynge very nygh to the apostles tyme coÌ„fesseth that he learned by voyce onely certeÌ„thynges of the preestes and successours of yâ— apostles and lefte them written to them that shuld come after hym and luther bullynger with a greate rablement of an yll heare Do saye the contrary whether wylt thou beleue Epistalâ— Ignatiê° also saynte Iohan the euagelystes discyple holdeth with me in this matter saynge Stude â—e coÌ„firmari in dogmatibus domini et apostoloruÌ„ That is Applye your myndes to be coÌ„fyrmed in the ordynaunces of our lorde the apostles That he ment here ordyuannces of the apostles vn wrytteÌ„ it appeareth fyrst by that that saynte Basyll sayeth dogmata silentur decrees or ordynaces called in greake dogmata aâ— not spoken of in wrytynge Secondly B asniê° de spuÌ„ Cancto cap. 27. it appeareth that ignatiê° saynte Iohan euangelystes scholer wolde men to endeuour them selues to obserue the apostles tradityons vnwrytten by that that he wrote hym selfe a boke of the apostles tradicions as eusebiê° witnesseth sayenge Ignatiê° â—â— 3. â—â— 36 edocebat populos vt diligentius ettenacius apostolorum traditionibê° inherereÌ„t quas traditiones cautelae gratia et nequid apud posteros remaneret incerti etiam scriptas a se asserit reliquisse Thus moch it is turned into englyshe Ignatius Mark this well reader saynte Iohans disciple taughte the people that they wolde more dilygently and fastlyc cleaue to the apostles tradityons the whiche traditions he affyrmeth that he lefte yea wrytten to make meÌ„ ware and leste any vncerteyntie shulde remayne to them that shuld come after Here we se that thys holye Martyr exhorted men to sticke vnto the apostles tradytions very dilygeÌ„tly and fastely / whych he left behynde him written that they whiche shulde succede or come after him shulde be cyrcumspecte leste they were deceiued of heretikes which might teache some thynge contrarye to the verities vnwrytten that chryste taught his apostles and they other wythout wrytynge Therefore is it not many fest by thys wytnesse that Luther and Bulliger do erre whyche not so ernestly as vnlearnedly vngodlye defende that the apostles wryte all thynges necessarye that they hadde preached to the people Saynte Ignatius saynte Iohans scholer whyche was muche conuersaunte wyth the apostles and was made bysshoppe of Antiochia nexte after saynt Peter wytnesseth that the apostles lefte sundrye thynges not wrytten necessary to be knowen and beleued and Bullynger sayth the contrary whether of them two is more worthye to be receyued and belyued Now shall saynt Deonise the apostle Paules disciple make an ende of thys chaptre whiche as he was taughte of Paule Hierotheus learned manye thynges of the other apostles whych thynge he him selfe affyrmeth in dyuers places of hys booke De ecclesiae hierarchia eueÌ„ so he wrote playnlye of the apostles traditions lefte by them to the churche wtout writing For thus hehath Substantia accrdotii nostri sacra scriptura est diuinitê° nobis tradita Diouâ—â— dâ— eccle hieraâ— cap. 1. Porro huiusmodi plena venerationis eloquia dicimus quae a beatissimis nostris patribus a quibê° sacris mysteriis iÌ„buti sumê° in sanctis ac theologicis coÌ„meÌ„data sunt libris Ac pretaerea quaeque ab iisdeÌ„ sanctissi mis viris sacratiore purgatiore et ê“piÌ„qua quodaÌ„ modo caelesti hierar chiae doctrina sancti duces ac praeceptores nostri didiceruÌ„t et ex animo in animuÌ„ medio intercurrente verbo corporali quideÌ„ sed quod car nis excedat seÌ„suÌ„ sine literis transsu sa sunt That is to say The holy scrypture gyueÌ„ or taught vs of God is the substaunce of oure preesthode Moreouer we call suche sayenges full of worshyp honour or reuerence which are wrytten in the holye and diuine bokes of oure mooste blessed fathers of whom we were instructed or taughte the holy secretes or pryuities And furthermore al those thynges which our holy leaders the apostles and oure maisters haue learned of the same moost holye men by doctryne or teachynge more holy more purged and nigh after a certen maner to the heauenly holy gouernaunce or principalitie which are powred froÌ„ minde to minde or harte to hart the worde runnynge a meane betwene sothlye corporall but such as exceadeth the flesshes perceyuynge or fealyng Saynt Dionyse here putteth manifeste difference betwne the holy scrypture other thynges conteyned in bokes of dyuynytie set forth by holy men affyrmeth that manye thynges came by harte from one to another wythout wrytynge whyche are worthy to be had in honoure and reuerence thoughe the Lutherans despise al such thynges both to theyr owne coÌ„fusion and other mennes also oure lorde amende thys in tyme. But euery good chrysten man wyll beleue thys saynte Paules scholer rather
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