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
et in prioreÌ„ ad corinth ho. 41. epipha 3 3. Doinis de eccle hierat cap. 7. preestes at masse shulde pray for the deade Epiphanius in lyke wise affirmeth that it is a tradition receyued of the fathers to pray for the dead saynte Dionise saint Paules scholer testifieth that that custome came from the apostles of christ by theyr tradition whyche I haue declared sufficiently in the later ende of my boke of the sacrifice of the masse the .xxx. leafe therfore I nede not agayne to reherse the auctorities whych are there set forth at large It is therfore great fooly of men to deny the holye godly charitable tradition of the apostles Dionise Paules disciple publisheth putteth forth many diuers other ceremonies vsages of the masse / whyche no doubt he levned of his maisters Paul Hierotheê° the holy apostles De eccle Hierar ca 3 parie 3. etc. with the which he was often coÌ„uersauÌ„t but I wyl not recyte theÌ„ at this tyme intending to be shorte in this treatise Nowe let vs se what yet S. Paule sayeth further for the defence of traditions He wrytinge to the Corinthians 1 Corin 11. Arbitror apostolicum esse etsaÌ„ noÌ„ scriptis tradetionibus inherere Paulê° eniÌ„ inquit laudo vos etc 1. cor 11 basiliê° de spiritu sctoÌ„ ca. 29 her in literas râ—tulit thus maketh for the furtherauÌ„ce of my purpose in this boke I pray you brethreÌ„ that in al thynges ye remeÌ„bre me kepe my coÌ„mauÌ„demeÌ„tes as I haue deliuered theÌ„ vnto you Besyde that yâ— paule speketh here of his coÌ„mauÌ„demeÌ„tes not of christê saieth he had deliuered or taughte theÌ„ by traditioÌ„ vnto the corinthians which thiges do shew the he spake of certeÌ„ thiges which he taught theÌ„ him selfe by mouth wythout writing besides this I say the holye man Chrisostome thus wryteth Chrisost vpoÌ„ this text for traditioÌ„s Ergo sine litter is multa tradider at quod alibi sepe meminit Therfore he delyuered or taught many thinges without writing the which thing he ofte remembreth els where Thophilactus also vpon the same text thus sayeth Liquet ex eis cuÌ„ PauluÌ„ tuÌ„ apostolos reliquos haudquaquaÌ„ oiÌ„ a maÌ„dasse litteris precepta que populis tradidisset It is euidente by these Paules wordes the partly Paul chefely the other apostlê wrote not al the coÌ„mauÌ„demeÌ„tes which they deliuered or taught the people Lo these two greate lerned meÌ„ auÌ„cient good fathers iudged the Paule the other apostles wrote not al the coÌ„mauÌ„demeÌ„tes which they gaue to the people Bullinger w e diuers other of luthers scholers affirme the coÌ„trary weout any good grouÌ„d whether ê‘tie oughte we to beleue the yonger or the elder the better in liuing or the worse the better lerned or the worse But now to paule agayn which saieth to the philippiaÌ„s You oughte to beare in remembrauÌ„ce the thinges which ye haue perceiued had sene not those thiÌ„ges onely which were writteÌ„ to you to timothy he also saith 2. Timo. 2 Thou my son timothy be stroÌ„g in the grace that is in christe Iesu coÌ„mit the thiÌ„ges which thou hast harde of me by manye wytnesses to faithful men that shal be apt to teach also other Who seeth not the here Paule spake of traditioÌ„s not writteÌ„ of him but taught the bishop timothy without wrytynge by mouth onely whyche he so delyuered to other that shulde teach the churche of christe These places aboue recyted out of sâ— Paule are playne agaynste them that denye tradycyons and say that euery truth 2. thesso 2. is expresly put forth in the scripture but yet this now folowing 2. pe 1. oiÌ„s prophetia i. scripture sacre enara ratio propria interpretatione non fit NoÌ„ enim voluÌ„tate etc. is most manifestlye agaynst theÌ„ whiche is euen thus wrytten of Paule Fratres state et tenete traditiones quas didicistis siue per sermoneÌ„ siue per epistolam nostram That is to say Brethren stande ye fast and kepe the tradicyons that ye haue learned eyther by Luke 24. apparuit illis sensoÌ„ etc. our preachyng or by our epystle Thoughe that this texte be so plain vpoÌ„ our side which do defende tradicioÌ„s of the apostles and Chrystes holy churche that it caÌ„ not be wrested to any other sence then that saynte Paule coÌ„maunded the Thessaloniens all other chrystened people in by theym to obserue not onelye his tradicions wrytten in his epystle but also other not wrtteÌ„ but preached and taught theim without wrytyng by mouth one lye yet Bullynger Luthers discyple labourethe to wrythe it agaynst his nature vnto another meanynge affyrmynge but weout any proufe reason or auctorytie If that Bullingers vnderstandynge were good what dyfference shulde there be betwene a sermon and epystle Had S. Paules epystles nothynge out of Moyses lawe the prophetes How moch of theÌ„ hath the epystle to the romaÌ„s How to the Hebrews and how the other It is therfore a very folysh eâ—asyon to expownde tradicioÌ„s receyued by Paules sermon or spech doctrine of the gospel takeÌ„ out of Moyses wrytynges and the ê“phetes and not tradicions vnwryten De Bullingeâ—o recte dici potest illud flacci Et nescire pudeÌ„s praâ—â— â—discere maâ—â—lt well taken that Paule meÌ„t by tradicions which the Thessaloniens learned of hym by his worde or preachyng thiÌ„ges wryten in Moyses lawe and the prophetes whiche afterwarde that he had preached them to the people the holye euangelystes and apostles did wryte But yet here I besech the good reader Bullyngers probacion the Paule meÌ„t nothyng els there to the Thessaloniens but onely hys sermons of the gospell takeÌ„ out of Moises lawe the prophetes after wryten by the euangelystes other the apostles For he sayeth Bullynger speakyng of his sermoÌ„s and preachiÌ„ges before Agrippa doth wytnesse that he taught nothynge but that which Moyses and the Prophetes had taughte before Is not this a learned ê“batyon good reader Paule before Agryppa sayed he taughte nothynge ouer and aboue that whiche Moyses and the Prophetes had taughte before ergo by hys tradycyons whiche the Thessaloniens learned of hym by his worde or preachynge he ment nothynge els but hys sermons made out of Moyses and the Prophetes whiche the euaÌ„gelystes / and other the apostles afterward dyd put in wrytyng Doth not he shewe by this reason his lytle reason and lesse lernynge What madde man wyll make thys argument which is moch lyke vnto his Paul sayd before Agryppa that he taught nothynge but that which Moises lawe and the prophetes had ergo he taught vtterly nothyng besyde the contentes of Moises lawe and the Prophetes Are there no thiÌ„ges wryteÌ„ in Pauls epystles which be not wryten in Moises law and the prophetes Dothe the fyrste hys epystle to Hareâ—â—â—â— sunt arrogantes ac putant ê™ possint sapere et loqui abstrusiê° quiddaÌ„quam alii adornaâ—â—â— verboâ— pugnas Câ—ril Lib. 2.
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
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
abrogated by chrystes death That Paule spake there of that olde lawe of Moses it appeareth by that the proces of that epistle and chaptre where he speaketh of circumcision Now what argumeÌ„t is this good reader If ye be ledde with the spirite ye are not vnder Moses lawe ergo the traditions of the apostles vnwritten oughte not nor can not bynde meÌ„nes coÌ„science Saynte Chrysostom expowneth it thus He that hath the holy goost and in his liuing and dedes is ruled and ledde by the same doth quenche al yll desires and lustes and therfore he hath no nede of the lawes helpe that by feare of it he shulde lyue well Etiam qui ex sese suo fungitur officio quid opê° habet paedagogo For what nede hath he yâ— of hymselfe doth hys duetie of one appoynted to se hym well ordered as a childe As a horse that runneth fast of hym selfe nedeth not to be spurred eueÌ„ so the ryghteous and perfecte good maÌ„ ledde wyth the holy gooste is not vnder the lawe of god for as much as he doth lyue godly wold so contynew yf there were no lawe to enforce and constrayne hym so to do But what is thys to the holye apostles traditions Yea what maketh iâ— agaynste anye ordynaunce of the churche The beste men that lyue in the worlde haue nede of gods lawe to leade them streyghte in the waye and payth of vertuous lyuynge thoughe they ncade no lawe to compel them for feare of punyshmente to do well and to absteyne from synne After thys meaning and sense Paule saied Justo non est lex posita the lawe is â— Timâ— 1. not made for the ryghteous because sayeth Chrysostome the lawe is made that by feare and threteninge of it synners shulde leaue committyng of synne and be punished wheÌ„ they do amisse and therfore Paule sayed to the Galathians Lex propter transgressiones posita est the lawe is Gala. 3. made for transgressyons to be restrayned and punyshed thereby But of thys sufficient Some men alledge saynte Austen agaynst traditions whiche in a certen epistle to saynte Hierom wolde that we shoulde beleue that the wryters of the holye scrypture onelye neuer erred and gyue no credence vnto any other man be he neuer so holye and well learned excepte he dyd proue by the scrypture eyther by autours or by probable reasons that he sayed the truth and therfore men oughte not to beleue them that teache traditions To thys wyse reason J fyrste saye that seynge saint Austeyne hym selfe sayeth in sundrye places of hys bookes that we muste nedes obserue traditious as J haue declared before it is a great blyndnes or rather malice agaynste the truth to alledge hym agaynste traditions as though he were contrarye to hym selfe Secondarilye J saye that they whiche do set forth the apostles traditioÌ„s do proue theÌ„ by the scrypture other autours and probable reasons also as J haue done in thys booke therfore saynte Austeynes authoritie alledged before holdeth with vs agaynst the reprouers of traditions Thyrdlye J saye that saynte Ansteyne in the sayed epistle resembled and compared the bokes of holy scrypture vnto other bookes compiled made set forth by mans wyt without the reuelation of the holy goost as it appeareth by the tenour of that epystle euidently and therfore he mente nothynge there agaynste anye thynge taught or lefte to the churche of chryste by the holy goostes stirring and in spiration but he called there all suche doctryne holye scrypture that is good godlye though it be not wrytten expresselye in the bible but delyuered by tradition wythout wrytyng Therfore this argumente is soyled clerely Furthermore thys reason is made agaynst traditions of the churche The olde testamente The. 9. argument and the new are as sufficient for chrysten people beleuynge nowe in chryste as the olde testamente onely was for the iewes but the whole fayth vnto the which the Jewes were bound was expressed in the olde testament and the bokes of it / ergo the hole fayth to the whyche chrysten men are nowe bounde is expressely written in the newe testamente and the olde and therfore the faythfull are not bounde to beleue anye thynge not expressed in the Byble / and so there are no traditions vnwrytten necessarye to be beleued of vs christen people Thoughe thys reason do The answeare appeare good and pythye vnto them that are not learned in the scrypture or beynge meanelye learned therein are affectionate and so maryed to the coÌ„trarye opniyon / that all thynge whyche doth anye thynge soune to theyr purpose pleaseth them hyghelye yet in very dede it nothynge serueth for theyr malycious intent partely because the Hebrewes were of longe tyme faithful peple before theyr faith was wrytten by Moyses in hys fyue bokes and yet they were yâ— tyme bounde to beleue the thinges then not wrytten but afterwarde partelye for as moche as after Moyses had wrytten and the other bokes of the law were all wrytten the people beleued many thynges perteynyng both to the faith and also to maners whiche were taught by mouthe onely without wrytynge to the beleefe of the which and fulfyllynge also they were neuerthelesse bounde of necessytie And these traditioÌ„s not wrytteÌ„ some men of the hebrues called iÌ„ that Cabala toÌ„gue cabalaÌ„ because they were receyued by the yonger or later lyuynge people of the elders wtout wrytynge of the olde testament lyke as dyuers dilygente searchers of such thynges haue wytnessed by wrytynge Therfore this argument is answered vnto sufficyently as the next anone shall be god willynge whiche is thus framed of the lutherans vpon these saynt Hieroms wordes Quod ex scriptutis sacris In Math. 23. auctoritatem non habet eadem facilitate coÌ„temnitur qua approbatur That is to say That which hath not auctorytie of the holye scriptures is despised by the same easeynes by whiche it is approued or allowed but all traditions haue not theyr autorite of yâ— scrypture therfore they are as easely despised asalowed which they shulde not be yf men were bouÌ„de of necessyte to beleue theÌ„ or to kepe them wherof it foloweth that we are not bouÌ„d to beleue obserue any of them not wrytteÌ„ in the holy scrypture This reason hangeth altogether vpoÌ„ the yll vnderstanding of saynt Hieroms sentence which mente not by holy scripture that onely whiche is sette forth in the byble expresselye but all doctryne commynge of the holy goostes reuelatyon wrytten in the Byble or not written but taught the apostles and the church of them by mouth onely for els he had writen agaynste hym selfe which in dyuers places of his bookes exhorteth men to beleue and kepe many thynges not wrytten in the scrypture as it appereth before in this boke This is thoughte by a learned maÌ„ to be saint Hieroâ—s mynde where I examiniÌ„g and wayenge diligentlye saynte Hieroms commentaryes there haue founde that he mente another thing For he recyteth some mens opinion to haue bene
that zachary whom chryst sayed that Mat. 23. the iewes murdered betwene the temple and the aultare was S. Iohan baptistes father prouiÌ„g by certen bokes dreames which were apocriphi because theyr makers were hyd and not knowen that he was therfore sleane because he publy sshed our sauyours coÌ„mynge Hoc quia de scripturis inquit hieronimus non habet autoritateÌ„ eadem facilitate coÌ„temnitur qua probatur That for as moche as it hath not auctoritie of the scryptures is with the same easynes despysed by which it is praysed or aproued Loo we se that the holy father saynt hiecome mente of that one thynge which was proued onely by bokes of none auctorytie what is this agaynste the apostles tradicions or to proue that we are bouÌ„d to beleue and kepe nothyng but onely that whiche is expresselye written in the scrypture Do the churches traditions hange and depende of bookes the autours wherof be vnknowen Haue not I declared that scrypture approueth the apostles vnwrytten traditions and that they taught or ordeyned diuers thinges by the motion and inspiratioÌ„ of the holy goost which they lefte to the churche vnwrytten and so they remayne hytherto and shal styll whyles the world dureth Now to make an ende of this boke I exhorte euery man and woman to be ware of erroneê° doctours and yll bookes which do teache and auauÌ„ce any learnynge contrary to the fayth of the churche of chryste / that is yâ— deare spouse of our sauyour bought with the shedynge of his moost precious bloude and therfore hath euer bene so tenderly beloued of hym that he hath not suffred hyr wholly to erre in any weightye point of our religion nor hereafter wyll permit to erre accordyng to his ê“mes sayeng hel gates yâ— is syn and heresye shal not preuayle agaynste hyr Who that leaneth to this sure pyller the church shall be euer in the ryght waye ouercome all heresye to the great coÌ„forte of his soule / at the length throughe the helpe of god lyuiÌ„g deuoutly he shal come to endles Ioyes of heauen which our saniour Iesu Chryste purchased for all his seruauntes to whom with the father the holy goost be honoure glorye for euer AmeÌ„ ☞ Another tradition of the apostles ⧠The catholyke and vniuersall churche of chryste our sauyoure hathe beleued almoste this xv huÌ„dred yeres euen sence our ladyes deceace that her body is in heauen and yet there is no scrypture to proue that poynte wherupoÌ„ it must neades folowe that this beleefe came vp fryste by the holye apostles tradition especially sence no man can tell whaÌ„ by whoÌ„ it was fryste of al begone brought iÌ„ to the church ¶ Saynt Hierome sayeth vnto Theophilus Scito nobis nihil esse antiquiê° quaÌ„ nec christi iura nec patrum transire terminos That is in englyssh Knowe thou that we do set by nothynge more then nother to passe ouer Chrystes lawes nor the fathers lymytes or determinations †Hieronimê° vigilaÌ„tio OiÌ„a coÌ„tra ecclesiaÌ„ dogmata reprehendo et publica voce damno I do reproue al doctrine that is agaynste the churche and condempne it with an open voyce Theophilê° hieronimo Optamus sifieri potest in diebus nostris catholicam fideÌ„ et ecclesiae regulas cum subiect is nobis populis custodire et omnes nouas sopire doctrinas We wysshe or desyre yf it maye be to kepe with the people vnder vs the catholyke fayth and the churches rules and to brige a sleape al newe doctrine ☞ Imprinted at LoÌ„don in paules churche yearde at the sygne of the maydeÌ„s hed by Thomas petit M. D. XL vii