That the word of God written, contai­ned within the Canon of the Bible, is a true, sound, perfect and whole doctrine, containing in it selfe fully, all thinges needefull for our saluation. The first Chapter.

YE shall put nothing to the worde, which I commaunde you, neither take oughte therfrom: that ye may keepe the commaūdements of theDeut. 4. Lord your God, which I command you.

You shal not doe atfer any thing, that we do here this day, euery man what semeth him good in his ownDeut. 12. eyes.

Whatsoeuer I commaund you, that take heede you doe only to theIbidem. in fine▪ Lorde, and put nothing thereto nor take ought therefrom.

The Prophet, which shall presume to speake a word in my name,Deu. 18. which I haue not commaunded him to speake, or that speaketh in the name of straunge gods, that Prophet shall die.

All the wordes of God are pure and cleane: for he is a shield vntoPro. 30. all them that put their trust in him. Put thou nothing vnto his wordes, least he reprooue thee, and thou be found a lyar.

Heare not the wordes of the Prophets, that preache vnto you andIere. 23. deceaue you: for they speake the meaning of their own harts, & not out of the mouth of the Lorde.

Whosoeuer teacheth & keepeth the same (speaking of his cōmaun­dements)Math. 5. [Page 20] shall be called great in the Kingdome of heauen.

Whosoeuer heareth these my wordes, and doth the same, shall beMath. 7. likened vnto a wise man, that buildeth his house vpon a rock: and a­boundaunce of raine fell, the floods came, the winde blew, and beat vpon the same house, and it fell not, because it was grounded on the sure rock.

This people draweth nie vnto me with their mouth and honourethMath. 15. me with their lips, howbeit their harts be far from me, but in vaine do they serue me, teaching the doctrines and preceptes of men.

Go ye, and teache all nations, baptizing them in the name of theMath. 28. father, &c. teaching them to obserue all thinges whatsoeuer I haue commaunded you.

Goe yee into all the world, and preache my Gospell to all crea­tures.Mark. 16.

He that heareth my worde, and beleeueth in him that sent me, hathIohn, 5. euerlasting life, and shall not come into damnation: but is escaped frō death to life.

Search the Scriptures, for in them ye think ye haue eternall life, andIohn. 5. they are they which testifie of me.

These are written that you might beleeue, that Iesus is Christ theIohn. 20. sonne of God, and that (in beleeuing) yee mighte haue life thorow his name.

I haue spared no labour, but I haue shewed you all the Councell ofActes. 20. God.

I haue obtained helpe of God, and continue vnto this day, witnes­singActe. 26. both to the smal and to the great, saying none other thinges, then those which the Prophets and Moses did say should come.

Fayth commeth by hearing, hearing commeth by the worde ofRom. 10. God.

Whatsoeuer is not of Faith, the same is sinne.Rom. 14.

Wee bee not Lordes ouer your Faith: but helpers of your ioye.2. Cor. 1. Gala. 1.

Though we our selues, or an Aungell from Heauen, preache any o­ther Gospell vnto you, then that which we haue preached, let him be accursed.

Continue thou in the thinges, which thou hast learned, which also2. Tim. 3. were cōmitted vnto thee, knowing of whom thou hast learned them. and for as much also as thou hast known the holy scriptures of a child which are able to make the learned vnto saluation, through the fayth, which is in Christ Iesu. For al scripture, giuen by inspiracion of God, is profitable to teache, to improoue, to amend, to instruct in righteous­nesse, [Page 21] that the man of God may be perfecte, and prepared to all good workes.

If any man speake, let him speake as the wordes of God.1. Pete. 4. 2. Iohn, epistle.

If any man come vnto you, and bring not this learning, receaue him not into your house, neither bid him God speede. For he, that biddeth him God speede, is partaker of his euill deedes.

If any man shall adde vnto these thinges, God shal adde vnto himApo. 22. the plagues, that are written in this booke. And if any man shall mi­nish of the wordes of this prophesie, God shall take away his part out of the booke of life, and out of the holy citie, and from those thinges, which are written in this booke.

That the writings of the old Fathers, with­out the written word of God, are not able to prooue any doctrine in Religion, Cap. 2.

I Renaeus lib. 2. cap. 46. To leane to the Scriptures ofDoctrine in reli­gion, must be grounded vpon the Scriptures onely. God (which is the certaine and vndoubted truth) is to build a mans house vpon a sure and strong rock: But to leaue that, and leane to any other doctrines (whatsoeuer they be) is to build a ruinous house vp­on the shattering grauell, whereof the ouerthrow is easie.

Idem in Epist. 72. Happy is he that soweth vpon the water whereVVe may not build our faith vpon mens Traditions. the Oxe and the Asse treadeth, that is, vpon that people which onely followeth the doctrine of both the testaments, and not vpon the vayn traditions of men.

Tertullian in the prescriptions of Hereticks, pa. 19. It is not lawfull for vs to fauour any doctrine at our pleasure, nor yet to chose what a­ny man hath brought in of his owne minde.

We haue the Apostles of the Lord for our authours, which did notThe Apostles taught nothing but that, vvhich they learned of Christ. elect any thing (that they would bring in) of their owne heades: but taught, faithfully to all nations, that doctrine, that they had receyued of Christ.

Therefore although an Aungell from heauen, shoulde preache any other thing, let vs hold him accursed.

And a little after he sayth. We neede to vse no curiositie after Ie­susThe first poynt of beleefe is, that af­ter the gospel no other thing is to be beleeued. Christ, nor make farther searche after the Gospell: for when wee [Page 22] beleeue, we desire to beleeue no more. For first we beleeue this, that there is nothing else that we ought to beleeue.

Idem of the flesh of Christ, pa. 20. against Apelles which sayde thatThere is no cer­tenty in that the scripture defineth not. the Aungels had a bodily substaunce, which they tooke of the sterres. Tertullian answereth, that there is no certaintie in this matter, becauseThe lavve, the Prophetes, and Gospel, are the first doctrines, and therefore true. the scripture declareth it not.

The same to Praxeas. Let this be a generall rule, indifferently de­termined before hand against al heresies, that that is true, whatsoeuer is first: and that to be forged, whatsoeuer commeth after. pa. 418.

Origen in his first homilie vpon Ieremy. We must needes call theOur vvordes, vvith Gods vvordes, are not to be beleeued. holy Scriptures to witnesse: for our iudgements and expositions with­out these witnesses, are worthie no credite.

Idem vpon Leuiticus, in his fist homilie. If the holy scripture do notThat vvhich can­not be prooued by the Scripture, leaue to God. determin any thing, we ought not to admit any other writing, for the stablishing of our doctrine: but as for the rest, let vs leaue it to God.

The same vpon the third chapter to the Romanes. After these as his custome is (meaning by S. Paule) he doth confirme, that he had sayde by the scriptures, giuing also an example to the Preachers of the church that those thinges, which they speake to the people, shoulde be armed and maintained by the holy Scriptures, and not spoken out of their owne iudgementes. For if he, (being such and so great an A­postle) thought not the authoritie of his own wordes to be sufficient, except he teach those things, which he sayth, to be written in the law and the Prophets: how much more ought we little ones, to take heed that when we teache, we vtter not our own mindes, but the senten­ces of the holy ghost.

The same vpon Mathew, in his 26. homily: no man ought (for the stablishing of doctrine) to vse any bookes, that be without the cano­nicall scriptures.

Ciprian in the exposition of the Creede, after that he hath rehearsedAll bookes vvhich be not in the Canon of the Bible, are called Apocripha, and are not sufficient to proue any arti­cles of our faith. the canonicall bookes of the Bible, he sayth. These be they, whiche our fathers haue included within the Canon, out of the which our fa­thers would the doctrine of our faith to bee certaine: neuerthelesse there be other bookes which of our Elders were not called canonical but ecclesiasticall: as the booke of wisdome, the bokes of Sirach, To­bie, Iudith, Machabees, and other. All which bookes, they would haue to be read in the church, but not aleaged as of authoritie to confirme any article of our faith. All other writinges they called Apocrypha, which they would in no wise to be red in the church.

Athanasius against the Gentils. The holy Scriptures being inspired [Page 23] from God, are sufficient to all instruction of the truth.

Basilius in his booke of Ethickes, of his short definitions the. 26. Euery word and deede, that maketh for the certentie and suretie of good men, and the confusion of them that be euill, must be confirmed by the testimonie of Gods Scriptures. And those things, which either in our nature, or in the custome and maner of our life, are manifestlie knowne, must we vse, to confirme those thinges, which we doe and say.

The same in his short definitions the first question. Whether it be lawfull or expedient for a man to permit himselfe to do what he thin­keth good, without the testimony of the holy Scriptures. His answere. Seeing that our sauiour sayth of the holy Ghoste: he shall not speake of himselfe, but whatsoeuer hee hath heard, that shall hee speake: And of himselfe hee sayth the sonne can doe nothing of himselfe: And againe, I haue not spoken of my selfe, but he which sent me gaue me commaundement, what I should say, and what I should speake, and I know that his commaundement is eternall life: therefore those things, that I speak, I speak as the father said vnto me: who is he then, that will run into such madnesse, that he dare once thinke onely any thing of himselfe, seeing that he hath neede of the holy Ghost for his ayde, so that both in mynde, word and worke, he maye bee guided in the way of truth, and that he must needes walke in darkenesse, ex­cept he bee lightned with the sonne of righteousnesse, our Lord Iesus Christ, which shineth vpon vs with his commaundementes, as with bright beames? For the cōmaundemēt of the Lord is clere, and giueth light to the eyes. For of those thinges that are done, and commonly v­sed among vs, some are by gods commaundement determined, andNo man can dis­pense vvith gods lavve. plainly set foorth in the holy Scriptures, and some not expressed. Of those that be expressed by the Scriptures, there is vtterly no power gi­uen to any man (whatsoeuer he be in the whole world) eyther to doeThinges, that be not commaunded be indifferent to be vsed, or not v­sed: but yet as charity requireth any thing of those that be forbidden, or else to leaue vndon any thing of them that be commaunded: seeing that the Lord hath once com­maunded and said, whatsoeuer I commaund you, that take heede ye doe &c. But of those thinges that are not expressed, the Apostle Paule hath giuen vs a rule, saying: I may doe all things but all things are not expedient. I may doe all thinges, but all thinges edyfie not.

Isichius vpon Leuiticus. lib. 5. cap. 16. Let vs, which would haue a­nySearch no further then the Gospel thing obserued of God, searche no more but that, which the Gos­pell doth giue vnto vs.

Chrisostom vpon the. 24. cap. of Mathew. Homilia. 49. When you [Page 24] shall see the abhominable desolation stande in the holy place (that is) when you shall see vngodly heresie (whiche is the armie of Anti­christ)In time of here­sie, there is no meanes to try the truth and the true Church of Christ from Antichristes Church, but onlie by the Scriptures. stande in the holy places of the churche: in that time let them, which are in Iurie, flie vnto the hilles (that is) let them that be in Chri­stendom resort vnto the scriptures. For like as the true Iewe is a Chri­stian (as the Apostle sayth, he is not a Iewe, which is outward, &c.) in like maner the very Iurie is Christianitie, the Hilles are the Scriptures of the Apostles and Prophets. And why doth he commaund all Chri­stians at that time to resort to the Scriptures? for in this time since he­resie hath preuailed in the church, there can be none other proofe of true christianitie, neither can there be any other refuge for Christen men, (willing to know the truth of the right faith) but onely vnto the holy scriptures. Before time, it was shewed by many other meanes, which was the true church of Christ, and which Gentilitie: but now there is no way to know it. And why? for all those things, which per­tayne to Christ indeede, haue the heretickes in their Scisme: likewise churches, likewise the Scriptures of god, likewise Bishops, and other orders of clearkes, and likewise Baptisme, & the Sacrament of thanks giuing, and (to conclude) Christ himselfe. Wherefore, hee that will know which is the true Church of Christ in this so great a confusiō of thinges being so like: how shall he knowe it but onely by the Scrip­tures: It was also knowne, which was the true church of Christ, by their maners, when the conuersation of Christen men (either of all or many) was holy, which was not among the heathen.An heauy saying, but alas to true.

But now christen men are become like, or worse then the gentiles or hereticks: yea and there is more continencie found amongst thē, then amongest Christians. Therefore he, that will know which is the true church of Christ, whereby shall he know it, but only by the scrip­tures? the Lord therfore knowing that so great a confusion of things should come in the latter time, commaundeth that christen men, that be willing to know the right faith, should flie to none other thinges, but onely to the Scriptures. For if they loke vpon any other thing but only the Scriptures, they shall be offended and perish, not perceauing which is the true church: and so fall into the abhominable desolatiō, which standeth in the holy places of the church.

The same in the vnperfect worke, Math. 7. Euery Preacher is aPreachers must neither adde nor take ought from Godes vvord. seruaunt of the law, which may neither add any thing aboue the law of his owne minde, nor withdraw any thing after his own vnderstan­ding: but preach that thing only, that is had in the lawe, as Salomon sayth, thou shalt adde nothing to the word of God, nor take oughte [Page 25] therefrom.

The same of the holy ghost, tom. 3. If you see any man saying thatThey that boaste themselues of the holy ghost vvith­out Scripture, be void of the holy Ghost. I haue the holy Ghost, and not speaking the Gospel, but his own: that man speaketh of himselfe, and the holy ghost is not in him. And after. If any of them therefore, which sayth he hath the holy ghost, & spea­keth any thing of himselfe, and not forth of the Gospell, say: followe my councell, beleeue him not.

The same in the 7. of Math. hom. 19. Vppon this texte: by their fruites ye shall know them. The fruites of man is the confession of his fayth, and the workes of his conuersation. If thou, therefore, shalt see a christen man, forthwith consider, if his confessiō agree with the scrip­tures, he is a true Christian: but if not, he is (as Christ sayd) false. For so Iohn, when he wrote his Epistle of the heretickes, sayd not: if any come vnto you, not hauing the name of Christe, bidde him not God speede: but if any bring not this doctrine.

The same in the same place, the 22. chapt. and 42. Homilie. Let vsHeretickes ought first to be conuin­ced by the Scrip­tures and after by reason. first alleage the authoritie of the scriptures to the false forgers, after­ward let vs shew them reasons: and to them, that aske for any maner of purpose, first let vs declare vnto them the reason, and afterward the authoritie▪ that we may pacifie them with reason, and stablishe them with authoritie. For we ought to confute false interpreters, & instruct them that search.

The same vpon the last of the Romanes, vpon this texte. I beseechTo preach any thing besides gods vvord, is to sovve sedition & heresie. you brethren. He sayth that dissentions and slaunders, that is to saye, heresies, are brought in of those, which bring any thing besides the doctrine and learning of the Apostles.

The same vpon the latter Epistle to Timothie, the third chapter.All thinges may be determined by the Scriptures. There is nothing that cannot be determined by the Scriptures, to re­prooue, if it be to be reprooued (that is to say) lyes: to correcte, and to teache in righteousnesse. If it be needefull (sayth hee) that any thing should be corrected or instructed, that is to be made continent and sober vnto righteousnesse, and to execute those thinges that bee iust: all that shall be giuen by the Scripture, that the man of God may bee perfect: the amendment (sayth he) is prepared by the scriptures, that nothing may be lacking to that man, that walketh after God.

The same vpon Math. 22. cap. hom. 4. Whatsoeuer is requisite forThe holy Scrip­ture conteineth al thinges needefull for our saluation. our saluation, is alreadie contayned in the holy scriptures. He that is ignorant, shall finde there what he may learne. He that is stubborne, and a sinner, may finde there scourges of the iudgementes to come, the which he may feare: he, that is troubled, may find there the ioyes [Page 26] and promises of euerlasting life, through the beholding of the which he may be stirred to good workes.

The same vpon the 2. of the Thessalo. cap. 2. All thinges be playne and cleare in the scriptures, and what thinges soeuer be needefull, be manifest there.

The same vpon the 2. to Timo. cap. 3. If there be any thing neede­full to be known, or not to be knowne, we shall learne it by the holye scriptures: if we shall neede to reprooue a falshod, wee shall fetche it from thence: if to be corrected, to be chastened, to be exhorted, or cō­forted, to be short, if ought lack that ought to be taught or learned, we shall also learne it out of the scriptures.A preacher must speake nothing but out of Gods mouth.

The same, Hom. 1. Titum. Like as the beadle crieth openly to all thē that be in the Court, so do we preach opēly: but on that conditiō, that we ad nothing, but preach only that thing, that we haue hearde. For the office of a criar is to speake out those things that be commit­ted to him, and not to adde, chaunge, or take away any thing.

The same vpon the later Epistle to Timoth. cap. 3. Therefore, ney­therBeleeue him not, that speaketh vvithout the scripture. He, that beleueth the Gospell vvritten, needeth beleeue no more. oughte they to bee beleeued at all, excepte they speake those thinges which be agreeable to the scriptures.

The same vpon the 20 chap. of John Hom. 89. But why did not the Apostles write all things? Cheefly because of the multitude of them. Moreouer they did consider, that he, which would not beleeue these, would not beleeue more: but he that beleeueth these, neede no more to attaine faith.

The same vpon Genesis the 12. Homilie. The holy scripture expoū­deth it selfe, and suffereth not the hearer to erre.

The same in the same booke, Hom. 21. Neither hath the scriptureNot mans vvise­dome but the holy ghost is the true expositor of the scripture. of God any neede of mans wisedome that it may be vnderstand, but the reuelacion of the holy Ghost: that, the true meaning being suc­ked thereout, great aduauntage may grow to vs thereby.

Hieronymus in the Prologue of the Bible to Pauline. After he hadNothing is of like authoritie vvith the holy scripture. recited the bookes of the new testament and the olde, he sayth: I pray thee deare brother, among these liue, muse vpō these, know nothing else, seeke for none other thing.

Againe vppon the bookes of the olde and newe testament: These writings be holy, these bokes be sound both in nūber and authoritie, there is none other to bee compared to these, whatsoeuer is besides these, may in no wise be receiued among these holy thinges.Gods vvord cut­teth of all traditi­ons Apostolik as they call them, vvhich be beside the same vvord, vve ought not to a­lovv any mans doctrine vvith­out Gods vvo [...]d. the Apostles grounded al their doctrine vpon the Lavve and Prophetes. To build vpon a­ny doctorssaying vvithout Scrip­ture or reason a­greeing to Scrip­ture, vvere to fo­lovv pithagoras, rather then Christ.

Againe vpon the first chapt. of Agge. All other things which they seeke out, and inuēt at their own pleasure without the auctoritie and [Page 27] testimonie of the scriptures (as though they were the traditions of the Apostles) the sword of God cutteth off.

Againe in his little Commentaries to the Galathians, vppon this place: condescend to no man, this perswasion is not of God, whiche hath called you: thus he interpreteth it: ye ought neither to consent to them, nor to me, without the word of God.

Againe vpon Math. cap. 13. vpon this place: euery learned scribe. Whatsoeuer the Apostles preached, they confirmed it by the Ora­cles of the law and Prophets.

The same to Minerius & Alexander. Not according to Pithagoras disciples, the opiniō, geuen sentence vpō afore hand by the doctours, but the reason of the doctrine is to be wayed: but if any man, that is of a contrary sect, do murmure why I read their expositiōs, vnto whose doctrines I do not cōsent: let him know, that I willingly heare this of the Apostle: prooue all things, but cleaue to that which is good, and the wordes of our sauiour, saying: be ye tried bankers, and if any mo­ney be counterfeited, and haue not the Emperours stamp, nor be cur­rant money, refuse it, but that, that sheweth the face of Christe in the cleare light, bestow it in the purse of your hart.

The same vpon Mat. cap. 23. That which hath no auctoritie of the scriptures, may as easily be reiected, as prooued.

The same in the 98. Psal. All that euer we speake, wee oughte to prooue it by the scriptures.

The same in the 86. Psalme. The Lord shall speake in the Scrip­tures of the people, &c. and how shall he speake, not with words, but with scriptures of those Princes that were in it, that is, of the Apostles and Euangelists. And mark what he saith: of those Princes that were in it, and not which are. So that (the Apostles except) whatsoeuer shal be spoken afterwarde, let it be cut of, and haue none auctoritie. Bee a man therefore neuer so holy, be he neuer so well learned, after the A­postles he hath none auctoritie: for the Lorde speaketh in the scrip­tures of those princes, that were in it.

Ambrosius of virgines lib. 3. cap. 1. We iustly do condemn all newTo teach that as needefull to sal­uation vvhich Christ hath not taught, is dam­nable. thinges, which Christ hath not taught: for Christe is the waye to the faithfull. If therefore we our selues preach any thing, that Christ hath not taught, iudge that abhominable.

The same in the Psalme 118. The word of God is the liuely meat of our soules, with the which it is nourished, fead and gouerned: ney­therThe soule liueth onely by the vvord of God. is there any thing else, that maketh a reasonable soule to liue, but the word of God. [Page 28] The same in his booke of Paradise, Chap. 12. By that which Eua ad­dedNothing is to be added to the vvord of God, al­though it be for a good purpose. to the word of God, yea though it be for a good purpose. For if thou put too, or take away any thing, it appeareth to be a transgressi­on of the commaundement: for there oughte no thing to be added, although it seeme good.

The same in the Epistle to the Galathians, Chap. 1. Neyther (saithAs vvell, vvho preacheth beside the Gospell as a­gainst it, [...]s ac­cursed. the Apostle) if they preache contrary: but if they preache any thing besides that that we haue preached, that is, if they adde any thing to it at all, holde them accursed. Neither doe I except my selfe, If I put too any thing beside that which was preached afore.

The same, in the same place. He doth affirme the Gospell, whicheEuen the Apostles preching besides the gospell are not to be belee­ued. he had preached vnto them, to be so firme and true: that although it should chaunce themselues (that is to say, the Apostles) being chaun­ged, to preach any other thing, he teacheth that they ought not to be heard.

Augustine of the consent of the Euangelistes. Hee that sente theChrist made all to be vvritten, that he vvould vve should read. Prophets before his incarnation, the same sent also his Apostles after his ascension, yea and by that manhood which he tooke vpon him, he is the head of all his disciples, whiche are members of his bodye: therefore forasmuch as they wrot those things which he shewed and taught them, it ought not to be sayd that he wrot them not, seing that his mēbers wrot that, which they knew by their head teaching them.VVe are as vvell bound to beleeue that, vvhich the Apostles vvrote: as though Christ had vvritten it vvith his ovvne hand. For whatsoeuer he would haue vs to read, both of his deeds & words, that commaunded he them to write, as his handes of his body. Who so euer doth perceaue this fellowship of vnitie & agreement of mē­bers, ministring vnder one head in diuerse offices: hee shall none o­therwayes take that, that he readeth in the gospell (the disciples de­claring it) then if he had seene the very hand of the Lord, whiche hee bare in his owne body, writing it.

The same to Ʋincent. against the Donatists, the 6. tom. pa. 116. E­pist.The Church is knovvne by the scripture. 48. We therefore for this cause are certain and sure, that no man ought to withdraw himselfe from the communion of all men. And let none of vs seeke the church in our own righteousnesse, but in the holy scripture.

The same to the Mandarens Epi. 42. Al that euer our Elders madeAll that concer­neth true religion is contained in the scripture. mention of to be done towards mankind in times past, and deliuered to vs: all things also which we see, & deliuer to our posteritie, which doe appertaine to getting and maintaining of true religion, the scrip­ture of God did not passe with silence.

Againe to the brethren in the wildernesse. Reade the holye Scrip­ture, [Page 29] wherein ye shall finde fully what is to be followed, and what to be auoided.

The same of nature and grace. lib. 1. cap. 61. Iowe my consent to the canonicall Scriptures only, without any refusall.

The same vpon John. 49. treatise, cap. 11. Not all thinges that the Lord Iesus did, are written, as the same Euangelist witnesseth: for the Lord both did and said many things, that are not written: but things were chosen out to be written, which seemed sufficient for the salua­tion of the beleeuers.

The same against Faustus lib. 23. cap. 9. That which Faustus put­tethNo man is bound to beleeue farther then the holye scriptures teache foorth vpon the byrth of Mary, that she had a certaine Priest to her father, of the tribe of Leuy named Joachim: because it is not cano­nicall it doth not binde me.

The same of Baptisme against the Donatistes lib. 2. cap. 6. Lette vsThe balance to trie the truth is the holy scripture not bring deceatfull balances, wherein we may weigh what we will after our owne pleasure, saying this is heauie, this is light: but let vs bring the diuine balances of the holy Scriptures, as of the treasures of the Lord, & in it let vs weigh what is heauy, yea let vs not weigh, but rather acknowledge the thinges, that are weighed of the Lord.

Againe vpon John the 46. treatise. Sitting vpon the chaire of Mo­ses, They that sit on Moses chaire and teach their ovvne doctrine, are not to be beleeued. they teach the law of God: therefore God teacheth by them. But if they will teach their own, heare them not, doe not after them: for truely such men search their owne, but not those things, which are of Iesus Christ.

Againe Lib. 3. of the christen doctrine, cap. vlt. Howe muche lesseAll euill is con­demned by the scripture, and all good thinges are there found. the aboundance of golde, siluer and clothing, whiche that people brought with them foorth of Aegipt, is in comparison of the riches which afterward they had at Ierusalem, whiche aboue all other was shewed in King Salomon: so let all knowledge (whiche is in deede profitably gathered out of the bookes of the Gentils) be such, if it bee compared to the knowledge of gods scriptures. For whatsoeuer man learneth without them, if it be euill, there it is condemned: if it bee profitable, there it is found. And seing then euery man shall finde all thinges there, which he hath profitably learned other where: muche more aboundantly shall he finde those thinges there, whiche can no where at all else be learned, but onely in the maruailous deepenesse, and wonderfull humilitie of those scriptures.

The same in his booke of nature and grace, the 16. chapt. We mayVVe may lavvful­ly dissent from al doctrine, excepte the Scriptures only. lawefully sometime dissent from other learning, but to the Catholick learning euery man must giue place, euery man must subscribe, whe­ther [Page 30] he be lay man, Priest, King, or Emperour.

The same in his 2. booke of the Christian doctrine. cap. 9. After that he hath numbred the canonicall bookes, he sayth thus. In all these bokes they that feare God & are tamed through godlines do searche the will of God. The firste note of which labour and trauaile (as wee sayde) is to know these bookes, and if as yet wee cannot vnderstande them, yet let vs by reading get them in memorie, or not to be altogi­ther ignorant in them. Furthermore those thinges which be plainelyAll thinges that concerne faith, hope loue, and go [...]d maners: are conteined in the Scripture. contained therein, whether they be preceptes of liuing, or else of be­leeuing, are earnestly and diligently to be searched: which, how ma­ny the more euery man findeth, so much the more is he apt in his vn­derstanding. In these therefore, which are euidently contained in the scripture, are found al things, which containe fayth, maners of liuing, hope and loue.

The same of the vnitie of the Church, cap. 3. Let vs not heare, I say:Not vvhat vve say, but vvhat the lord, that must be heard. The church is knovvne by the Scriptures. thou sayst, but let vs heare: thus sayth the Lorde. There are, out of doubt, the Lordes bookes, to the auctoritie whereof we both consēt, we both beleeue, we both serue. Let vs searche the church there, let vs discusse our cause there.

Againe in his second booke of Baptisme, against the Donatistes, cap. 3. Who is hee, that knoweth not, that the scripture canonicall is so contayned within his certayne boundes of the newe and olde Te­stamente, and is so to bee preferred aboue all other writings of Bi­shops, that a man may not at all either doubte or dispute of it, whe­therVVe may doubt of all mens doc­trine but not of holy Scriptvres. If gods scripturs cannot discusse a matter in doubt let man neuer go about to discusse it. any thing be true or right, that he is sure is written in it: but the letters of all other Bishops, which are, or shalbe hereafter written be­sides the Canonicall scriptures, alreadie confirmed, may bee re­prooued, either by more graue aucthoritie of other Bishoppes or learned men, and by the wordes of euery man, that is better seene in the matter.

Again in his second boke of the merites and forgiuenesse of sinnes cap. vlt. tom. 7. Where disputation is had of a doubtfull matter, if the certayne and cleare doctrine of the Scriptures of God do not help it: mans reason ought to stay it self, nothing leaning to either part. For though I know not how to expresse euery one of these thinges: yet I beleeue surely, that the scriptures of God should be most plain here­in, if a man might not be ignoraunt hereof withoute the losse of that saluation that is promised him.

Againe in his booke of pastors. He appointed the hilles of IsraellVVho feedeth vvith the Scriptures, feedeth safely▪ Other therefore vvith vnvvritten veri­ties feede vntru­lie. the authoures of the scriptures of God, feede there that you maye [Page 31] feede safely. Whatsoeuer you heare out of that let it sauoure well to you, whatsoeuer is beesides that, refuse it, least you wander in­to cloudes.

Get you to the hille of the Scriptures, there be the pleasures of your hartes, there is no noysom, hurtfull or venemous thinges, no inconue­nient thinges, there be most plentifull pastures.

Againe of Christian doctrine lib. 2. cap. 9. In these thinges that beeIn the Scripture are all things ne­cessary for faith and goodlife, vvhich tvvo suf­fise for saluation. plainly set fourth in the Scriptures, are found all thinges, that containe faith and maners of lyuing, that is to wit, hope and charetye. Then after a certaine familiaritie had with the speeche of the Scripture of God, we must goe to expound, and discus those things that be darke, that (to giue light to dark speaches) examples may be taken out of the more plain places, and some testimonies of places, being certain, may take away the doubt of the vncertain sentences.

Againe of the Christian doctrine the. 3. lib. cap. 26. Darke places are to be expounded by plainer places. That is the sured way, to expound one Scripture by another.

Againe to Vincent the Donatist Epistola. 48. This kind of learning (speaking of the olde writers doinges is not to be read with necessitie of beleefe, but with libertie of iudgement. And after. There (that is) in the holy Scriptures, it is not lawfull to say, the authour of this booke perceaued not the truth: but eyther that the booke is false, or the in­terpreterIf any mans say­ing or vvriting cannot be proo­ued by plain Scripture or good reason, ga­thered of the same a man may alovve or refuse it, as him liketh. hath erred, or thou vnderstandest it not. But in the workes of al them that come after, (which be conteined in innumerable bookes, yet in no wise to be compared to the most holy excellencie of the Ca­nonicall Scriptures) although in som of them be found the same truth, yet the authoritie is far vnlike.

Therefore, if it fortune any thing in them to bee thought to dissent from the truth, because they are not so vnderstand as they be spoken: yet the reader or hearer, hath his free iudgement, so that eyther hee may alow that, that pleaseth him, or reiect that which offendeth him. And therefore all such like (except they maye bee defended either by good reason or by the Canonicall aucthoritie, that it may be prooued that they are so indeede, or may bee so, because either it is there dis­puted, or declared) if it displease any man, or if he will not beleue it, he is not to be blamed therefore.

The same in the same place Epistola. 48. Gather not (my bro­ther) agaynst so manye, so cleare, and so vndoubted witnesses of the Scriptures, sentences misunderstanded, oute of the writinges of Bishopes, either of ours, of Hillarie, or Ciprian Bishop and martir [Page 32] of the Church: for we must put a diuersity betwixt this kinde of wri­tingThe olde vvrite [...]s are not of suche authority, but that vve may de­nie them, if they dissent from the holy Scriptures. and the Canonicall Scriptures. For these are not so to be red, as though a witnes might be aleaged out of them, so that no man might think otherwise, if they fortune to Iudge otherwise, then the truth re­quireth.

The same to Ierome. I haue learned to giue this reuerence and honour to those onely writers, which be now called Canonicall, that I dare be bold to beleeue that none of them did erre any thing at al in writing. But if I find any thing in those Scriptures, that seemeth con­trary to the truth: I doubt not, but that either the booke is false, or the interpreter did not attain the thing that was spoken, or else I vnder­stand it not.

But al other authors, (be they neuer so excellent both in vertue andVVe may not th [...]nk al, that the old fathe [...]s did vvrite, to be true. learning) I doe so reade them, not that I think it true that they writ, because they thought so: but because they could perswade me either by other Canonicall Scriptures, or by some probable reasons, a thing not altogether abhorring from the truth.

The same against Cresconium a Gramarian Lib. 2. Capit. 32. I amAll mens vvri­tings ought to be vveighed by the Canonicall scriptures. not bound to his authority. For I doe not accoumpt Ciprians writings as Canonical, but weigh them by the Canonical Scriptures: and that in them, which agreeth with the Canonicall Scriptures, I alow to his praise, but that, that agreeth not, by his fauour I refuse.

The same to Vincent Victor. I cannot, nor ought not to denie, thatHe confesseth many errours in his ovvn bookes and others also. lyke as in mine elders, so also in my so many bookes, be many things: that by iust iudgement, (without rashenesse) maye be reproued.

The same in the Prologue of his booke of the Trinity. Be not boūdBeleeue not his vvritinges except thou be suer of them by the Scriptures. to my writinges, as to the Canonicall Scriptures: But if thou find any thing in them, which thou diddest not beleeue, strayghtway beleeue it: in these that thou art not sure of, except thou certainly vnderstand it, beleeue it not certainly.

The same to Fortunate Epistola. 198. Neither ought wee to aloweVVe ought not to esteme mans vvritinges further, then they agree vvith the Scrip­tures: but may re­fuse them at our pleasures. the reasoninges of any men, whatsoeuer they be, (although they bee Catholike and lawdable men) as the Canonicall Scriptures, so that it shal not be lawful for vs (sauing the reuerence that is due to those mē) to reprooue, and refuse any thing in their writinges, if it chaunce that they haue iudged otherwise then truth is: the same truth, by Gods helpe, beeing vnderstand either of other men, or of vs. For I am euen suche a one in other mens writinges, as I would men should bee in myne.

The same in the same place. Let vs seeke no further, then is written [Page 33] of god our sauiour, least a man would know more, then the Scriptures witnesse.

Cirill lib. 6. Vpon Leuiticus. There be two offices of a Bishop, toVnderstand the vvord vvritten, for they that learne of it, learne of God. learne the Scriptures of God, and by oft reading to digest the same, or else to teach the people: but let him teach those things which he hath learned of God, and not of his owne hart or by mans vnderstanding, but those thinges which the holy ghost teacheth.

The same in John, cap. 6. He saith, by this we learne, that onelyAll thinges per­teining to doc­trine and good maners, are in the vvord vvritten, vvhich is suffici­ent. Christ ought to be folowed as a master, and we must cleaue vnto him onely.

The same in Iohn. cap. 20. Not all thinges, that the Lord did, are written: but those thinges that the writers thought sufficient, as wel to good maners as to doctrine, that wee, shining with a constaunt fayth, good workes and vertues, maye come to the Kingdome of heauen.

Fulgence in his Sermon of the confessors. In the worde of God isNote this holy fathers vvordes, and print them in your hartes for euer. plentie for the strong man to eate, there is inoughe for the chyld to sucke, there is also mylke to drinke, wherewith the tender infancye of the faithfull may bee nourished, and strong meate, wherewith the lustie youth of thē, that be perfect, may receaue the spiritual encrease­ment of holy vertue There, prouision is made for the saluation of all men, whom the lord doth vouchsafe to saue: there is that that is agre­able to all ages: there is also that, which is mete for al states. There we learn the commaundements, which we ought to do: there we know the rewardes, which we hope for.

Gregory in Iob. lib. 16. Cap. 28. He that prepareth himselfe to theIf preachers ought so, then so ought all others: for they all are prepared to come to one end by one ordinary rule. office of a true preacher, muste needes fetche the foundation of his matters out of the holy Scriptures. So that all that he sayth, he must reduce it to the first beginning of Gods aucthoritie, and in that stay the effecte of his sayinges. For as I haue sayde manye tymes afore: Heretickes when they studye to mayntayne theire froward doctrine surely they bring foorth those thinges, that are not contained in the holy Scriptures.

Theophilactus vppon this place of Paule, the laste to the Ro­maines: I beseeche you brethren, marke them whiche cause diui­sion and geue occasion of euill, contrary to the doctrine which you haue learned, and auoid thē: for they that are such serue not the Lord Iesus Christ, but their own bellies, and with sweet preachings & flat­tering words deceaue the harts of the innocents: Here saith Theophi­lactus that they bring in diuisions and occasions of euill, which bring [Page 34] foorth any thing beside the doctrine and learning of the Apostles.

Damascenus lib. 1. cap. 1. Al that euer was deliuered by the law, the Prophets, the Apostles & the Euangelists, we receiue, acknowledge, and giue reuerence vnto them, searching nothing besides them.

Bruno in the second to Timothie. Doubtlesse the holye Scriptures are able to instruct thee to saluation. For euery scripture being inspi­red from God, that is to say, spiritually vnderstande after the will of God, is profitable to teache them that be ignoraunt, to reprooue (thatThe scriptures only are sufficient for matters of saluation. is) to conuince them that speake against the fayth, to correct sinners, such as denie not themselues to be sinners: to instruct those that bee yet rude and simple, to instruct (I say) in righteousnesse, that they may be made righteous by putting away their former instructions of infidelitie (I say) that he may be so taughte, that, as muche as in the teacher lieth, he that is taughte, may be the perfite man of God: so perfite, that he may be instruct to doe euery good worke.

Beda in the 1. Epist. of Peter, cap. 5. If any man speake, let him speak as the wordes of God, fearing least he saye or commaunde any thing besides the wil of God, or besides that, which is manifestly commaū­ded in the holy scriptures, and be found as a false witnesse of God, orIf any man speak, let him speake according to the vvord of God: except he vvill be called by these names here expressed. a committer of sacrilege, or a bringer in of any straunge thing frō the Lordes doctrine, or else leaue out or passe ouer any thing that plea­seth God, seeing that Christ most plainely commaundeth the prea­chers of the truth, concerning them whome they had taught, saying: teache them to keepe all thinges, that I haue commaunded you. Yea euen the same, which he had commaunded and none other, and hee commaunded his preachers to commaūd their hearers to keepe, not some of these, but all.

Anselmus Bishop in his booke of Virginitie, cap. 24. Gods lawe forbiddeth to follow the steppes of the Catholick or vniuersall fayth any more, then the iudgement of the Canonicall truth commaūdethVVe may not be­leeue the generall fayth, except the same agree vvith Gods vvord. to beleeue. And all other Apocriphall lies, the good policies of the best learned fathers haue stablished in their decrees, vtterly to reiecte and to banish them cleane, as horrible thondringes of wordes.

Lyrane vpon the last chapter of the Prouerbes. Like as in a Mar­chauntes shippe are caried diuerse thinges necessarie for mans life: so in the Scripture are contained all thinges needefull to saluation.

Thomas of Aquine. The holye Scripture is the rule of our fayth, wherevnto it is neither lawfull to adde, nor take any thing away. But the truth of our fayth is contayned in the holy scriptures diffusely and [Page 35] diuerse wayes, in some places darkely, and to trie out the truth of ourThe truth of our [...] faith is contay­ned in the vvord vvritten. fayth by the scriptures, is required long studie and excercise: to the which all they cannot come, that need to know the truth of the faith, the more part whereof being occupied with other businesse, cannot attende to studie. And therefore it was needefull out of the sentences of holy scripture to gather something into a short sum, which should be set foorth for all men to beleeue, whiche is not added to the scrip­tures, but rather taken out of the scriptures.

Scotus in the Prologue of sentences quest. 2. Question. Whether knowledge aboue nature, sufficient for a man in this life, be sufficiētly set foorth in the holy scripture. The Question is not whether any things be true that are not written, or whether God, since the creati­on and redemption of the world, hath done or sayd any thing, that is not written, and receaued of the Churche for the holye scripture: but this is the question, whether the worde of God written be sufficient for our saluation: or whether a Christen man be bound to beleeue a­ny thing, that cannot be proued by the holy Scripture. And this graū­ted, that all thinges that may be gathered out of the Scripture, and e­uery thing that vpon any truth graunted may be prooued by a good argument of the scripture, doth pertaine to the holye scripture: this graunted I say, he concludeth that all thinges, necessarie for our sal­uation, are fully conteined in the holy scripture.

¶ The schoole authors call the stay of our fayth, the truth shew­ed of God, and contayned in the Canon of the Bible.

That the general Councels without the worde of God, are not sufficient to make Articles of our fayth. CAP. III.

EƲsebius in his ecclesiasticall historie, lib. 1.They vvere ga­thered in the spirite of pride and enuy, and not in the spirite of meekenesse and loue. Cap. 8. The head rulers of the Churche, for­getting Gods commaundements were in­flamed one agaynste another with con­tention, zeale, enuye, pryde, malice, and hatred, so that they thoughte rather that they occupied the roome of Tirantes then of Priestes. And also, forgetting Christian humilitie and sinceritie, they did celebrate the holy mysteries with vnholy handes.

Gregorie Nazianzen to Procopius. Vndoubtedly I thinke thus, if INote these vvordes diligently, and forget them not. must needes write the truth, that al assemblies of Bishops are to be es­chued. For I neuer saw good ende of any synode, that did not rather bring in euils, then put them away: for the lustes of strife and desire, and of Lordship raigne there.

Augustine in his seconde booke and thirde chapter againste theCounsails are not of such au­thoritie, that vvhatsoeuer they decree, must be holden for truth. Donatists. The Councels, whiche are kepte through euery region or prouince, without all cloakings, oughte to giue place to the generall councels, which are made of all Christendome: yea and the former generall Counsels, oughte ofte times to bee reformed by the latter councelles, if anye thing in them doe chaunce to erre from the truth.

Augustine against Maximinum the Bishop of the Arrianes. lib. 3 Ca. 4. But now neither ought I to aleage the counsel of Nice, nor thouThe scripture must trie all. the counsel of Arimine, to take aduauntage thereby: for neither am I bound nor held by the authoritie of this, nor thou of that. Let matter with matter, cause with cause, or reason with reason, trye the matter by the aucthoritie of Scriptures, not proper witnesses to any of vs, but indifferent witnesses for vs both.

Gerson. Wee ought rather beleeue the saying of any teacher,Mark this. armed with the Canonycall Scripture, then the Popes determinati­on.

The same. More credite is to be giuen to a man, that is singularlyeReade ye Papists, and be no longer ignorant. learned in the Scripture, bringing foorth catholick authoritie, then to the generall councell.

Panormitan in cap. significasti. A simple lay man, bringing foorthCounsels maye and doe erre oft times. the scriptures, is to be beleeued rather then an whole Counsell. For a counsell may erre, as it hath afore times erred, as did the counsell of Melchildense and Aquisgranum, of contracting of Matrimonie. The Councell of Constance among other Articles of Iohn Hus and Hie­rome of Prage, vniustly condemned, condemned also this Article for heresie: that the two natures (that is) the diuine and humanitie be one Christ, which is a necessarie article of our faith, expressed in the Creed of Athanasius called Qui cunque vult, where it is reade: The righte Fayth is, that we beleeue and confesse, that our Lord Iesus Christe theReade the Psalm. sonne of God is God and man, and a little after: Like as the reasona­ble soule and the flesh is one man, so God and man is one Christ: the same is also decreede by the counsell of Nice and diuers other catho­like counsels, and it is the doctrine of the Church at this time. Finallye it may be prooued by the expresse word of God, and yet these malici­ous Cleargie were not ashamed to condemn the same for an heresie.

¶ Note here gentle Reader, vnto what shamelesse and detestable he­resies their popish, yea Antichristian generall counsels haue fallen, of the which they boast so much, that they cannot erre, and wherevpon chiefly they build all their errours and heresies. Moreouer the moste part of the good lawes and Canons be in maner altogither abrogated and no where kept: part whereof I shall ex­presse.

That nothing can be prooued by Ora­cles of Aungels touching Religion. CAP. IIII.

SAthan being chaunged into a Serpent, deceaued our first parents: and in them cast all mankinde headlong intoGen. 3. dampnation.

Regum. 3. vlt. I will go foorth and bee a lying spirite in the mouth of all his Prophets. ¶ Reade the whole Chapter.

Galath. 1. Though an Angell from Heauen preache anye other Gospell▪ &c.

Corrin. 2. cap. 11. Sathan himselfe is chaunged into an Aungell of light.

Colos. 2. Let no man make you shoote at a wrong marke, by the humblenesse and holinesse of Aungels.

The same. cap. 4. The spirite speaketh euidently, that in the latter times some shall depart from the fayth, and shal giue heede vnto spi­rites of error and diuelish doctrine.

Iohn. 4. Beleeue not euery spirite: but prooue the spirites, whether they are of God or not.

Acts. 16. A certaine damsell, possessed with a spirite that prophe­sied, met vs: which brought her maister and mistresse much vaūtage with prophesiing. The same followed Paule and vs and cried, saying: these are the seruauntes of the most high God: which shewe vnto vs the way of saluatiō. And this did she many dayes: but Paule, not con­tent, turned about, and sayd to the spirite: I commaund thee, in the name of Iesu Christ, that thou come out of her. And he came out the same houre.

Ciprian of the simplenesse of Prelates. The enemie (after the wordes of of the Apostles) chaunged himself into an Angell of light, and setteth foorth his seruauntes, as ministers of righteousnesse, affir­mingThe Deuill de­ceaueth man, be­cause he vvande­reth from the vvord vvritten, and is not con­tent therevvith. night for day, death for health, desperacion vnder the coulour of hope, false fayth vnder the pretence of fayth, Antichrist vnder the name of Christ: so that whiles they counterfeite the like things, they make voyd the truth with subtiltie. This (dearely beloued bretheren) commeth to passe by this meanes, that we resort not to the originall of the truth, nor seeke the head Christ, nor keepe the doctrine of our [Page 43] heauenly maister.

Ciprianus in his fourth treatise of the vanitie of Idols. Filthie spi­rites wandring abroade, being drowned in worldlye vices after they haue shronken from heauenlye vertue through worldlye corruption, being themselues destroyed, cease not to destroye other, and being infect with euill, infect other with the same.

These inspire the hartes of the Prophets, euer lapping vp lies with the truth, they trouble mens liues, disquiet their sleepes, drawing their members awrye, h [...] their health, prouoke diseases, to force men to worshipping of them: & this is the remedie of them when they cease to hurte: neyther haue they any other studie, but to call men back frō God, and turne them from the perceauing of true religion, to their su­perstition,They hurte moste of all vvhen they cease from hur­ting. and seeing they be in payne themselfe, to seeke those to be companions of their payne, whome they haue made through their error, partakers of their sinne.

Lactant▪ institutionū lib. 2. cap. 15. Corrupt & damned spirites stray ouer al the world, & seeke for ease of their destructiō, through the de­structionThe Deuils vexe both bodye and soule, to cause men to seeke to them for helpe, and so to be vvorshipped as God. of men. They therefore fill al the world with snares, fraudes, and errors, the which because they be fine spirits, and cannot be per­ceaued, conuey themselues into mens bodies, and being secretly hid within the body, trouble health, bring sicknes, fray mē with dreames, vex mens minds with sweat, that thorowe these harmes they maye force men to run to them for helpe. The cause of all which deceites, is darke to them that bee ignoraunt in the truth: for they thinke they profite when they cease from hurting, whiche canne doe no­thing but hurte. But they, whiche haue shrunken back from Gods seruice, because they be enemies and transgressors of the truth, goe about to chalenge to themselues the name and honour of God: not because they desire any honour (for what honour canne▪ the damned haue) nor that they should hurt God, who cannot be hurt: but to hurt men, whom they go about to draw away from the worship & know­ledge of Gods true maiestie, least they shoulde attaine immortalitie, which they haue lost thorow their owne malice. So they couer all with darkenesse, and compasse the truth with cloudes: so that they cannot know their Lord, nor their father. And that they maye easilye alure men, they hide themselues in the churches, and are at hande in all sacrifices. Yea many times they worke miracles, through whicheSathan vvorketh miracles by Ima­ges, and hereof springeth the vvorshipping of Images. men, being astonied, doe giue to Images the fayth of the God­head. Hereof it commeth, that a Stone was cutte in sunder with a razure by a Sorcerer: and that Iuno of V [...]ia aunswered, [Page 44] that she would goe to Rome: and that a shippe folowed the hand of Claudia: and that Iuno being robbed, and Proserpina of Locrense, and Ceres of Milet, tooke vengeaunce of those that had committed sacri­ledge: and Hercules of Appius, and Jupiter of Atimus, and Minerua of Cesar. Hereof also it commeth, that a serpent deliuered the Citie ofThe deuils speake in images as though they vvere Gods. Rome from the pestelēce, being brought from Epidaure. But cheefe­ly they deceaue men in their Oracles and aunswers, whose Iuglinges vngodly men cannot discerne from the truth. Therefore they thinke, that Empires and victories, riches and luckye [...]h [...]unces of thinges, are giuen, of them: and to be short, oft times common welthes to be de­liueredThough deuiles prophesi truely of things to come, yet all is but dis­ceite, to make men to vvorship them. from present daungers at their becke, whiche daungers they both declared by their aunswere, and being pacified with sacrifice, turned away. But al these be but deceites: for seing they know before, the disposition of God, because they were his ministers, they thrust themselues into these businesse, so that whatsoeuer thinges either be done, or haue bene done of God, they might seeme chefely to doe or haue done it.

And so oft as any goodnesse is comming at hand to any people or Citie, according to Gods appointment, they promise that they will do it, eyther by myracles, dreames or reuelations: if Churches, if ho­nours, if sacrifices, bee geuen to them. The which thinges being geuen, whan that chaunceth that needes muste bee: they get toSathan vnderpre­tence of dead mens soules de­ceaueth them, that liue: and lea­deth them into Idolatry. themselues great worshipe. For this cause bee temples vowed, for this cause be new Images halowed. And so oft as perilles be at hand, for some foolish and light cause they faine themselues angry: as Iuno towarde Varro. But these be the deceites of them, that lurking vnder the names of the dead, intend to plague them that be aliue. Where­fore, whereas that daunger, that is at hand, maye bee auoyded: they would seeme that they, being pacified, haue turned it away.

And if it cannot be eschewed, this they doe, that it mighte appeare to chaunce for the contempt of them: and so they purchase to them­selues great authoritye, and feare among men that know them not. Some men wil say, why doth god thē suffer these things neither doth he succour so euil errours? That euil things may fight with good, that vices may be contrary to vertues, that he may haue some whome hee may punish, and some whome he may honour.

Stapulensis vpon the. 2. Epistle to tbe Thessa. 2. Cap. Maruaile not of the counterfaite Aungels, and of the subtiltye of Sathan, resembling himselfe to Christ: seing we reade a like thing in the history of Hera­clides, of a monk called Valent. The deuil (saith he) chaūging himselfe [Page 45] into the likenesse of our Sauiour, came to him by night with a com­panieSubtil Sathan fay­neth himselfe to be Christ and vvorshipped as God. (as he fayned) of a thousand Angels: holding burning lampes in their handes, and with a fierie chariot, in the which he fayned our Sauiour to sit. Then one of them stept foorth and sayd thus vnto him: come foorth out of thy cell now, and doe nothing else but when thou seest him come a farre off, make hast to bow downe thy self and wor­shipHovv shall vve then knovv any certaine truth by apparicions. him, and so straight way returne againe to thine own house. Thē he went foorth out of his house, and beleeuing that he had seene that godly offices of heauenly ministers, and all shining with fierie lāpes, and Christ (as hee thought) himselfe not past a furlong off, fel flat vp­onThey that beleue visions often vvorship Sathan for Christ. the ground, and worshipped him, whome he beleeued to bee the Lord. See here how this fearefull and foolish Monke Valent, leauing very Christ, worshipped Christes enemie: and in stead of the truth, a counterfet Antichrist and Sathan.

That apparitions of the dead, be vnsuffiiciente to prooue truth. CAP. V.

WHen thou art come into the lande whicheDeut. 18. the Lorde thy God giueth thee, see that thou followe not the abhominacions of those nations: lette there not be founde a­mong you any one, that maketh his sonne or daughter to goe through the fire, or that vseth witchcraft, or a chuser of dayes, and that regardeth the flying of Fouls, or a sor­cerer or a charmer, or that coūselleth with spirites, or a soothsayer, or that asketh the truth at them that be dead. For the Lord abhorreth all these: and for such abhominacions the Lord thy God doth caste them out before thee. But the Lord thy God, hath not suffered thee so to doe.

Esay 8. And if they saye to you aske counsell at the Soothsayers, witches, charmers, and coniurers: then make them this aunswere: isReade the place. there a people any where that asketh not counsell at his God? should men run vnto the dead for the liuing? If any man want light, let him looke vpon the lawe, and the testimonie, whether they speake after [Page 46] this meaning.

Luke. 16. If they heare not Mosis and the Prophets, neither willRead the chapter they beleeue, if one arise from death.

Lactantius in his institution lib. 2. cap. 2. The rude sorte thinkeHe laugheth their foolishnes to scorne. that mens soules walke about the graues, and reliques of theire bo­dyes.

Chrysostome in his fourth Homilie of Lazarus. That thou mayest know that the doctrines of the scriptures and Prophets, are of more force, then if they that be raised from death shoulde tell any thing: consider this, that whosoeuer is dead, is a seruaūt. But what the scrip­turesThe Scripture ought to be be­leued rather then the testimony of the dead: for it is Gods ovvne vvord, & the other ofte times the deuils. speake, the Lord himselfe speaketh: therefore though a deade man arise, yea although an Angell come downe from heauen, yet chiefly we ought to beleue the scriptures. For he that is master of An­gels, & Lord of the quick and the dead, made thē. If dead men should com again frō thēce vnto vs, the deuil might haue brought to vs false doctrines: & that very easily. For he might haue shewed often tymes ghosts, & haue suborned mē that shold coūterfeit death & burial, and within a while after shew thēselues, as though they were raised again frō death, & through thē to perswade the people so beguiled, what so euer him list. For if now, when no suche thing is done in deede, yet dreames seene of many men in their sleepe, as though it were of them that are departed hence, haue deceiued, destroyed, and ouerthrowne many men: much more it should haue chaunced, if the thing had bene done indeede, and gotten credite in mens minds (that is to say) if many of the deade had returned again to life, that wicked deuill would haue wrought innumerable deceits, and brought much fraude into the life of men. And for that cause God hath shut vp that waye,The dead neuer returne after the death to tel their state that be dead. neither doeth hee suffer any of the dead to come againe hether to tel what is done there: lest he by that meanes should bring in al his wiles and subtilties. For when there were Prophets, he stirred vp false pro­phets: when the Apostles were false Apostles: when Christ appea­red, he raised false Christes: when sounde doctrine was broughte in, he brought in corrupt doctrine, sowing cockle euery where. But God from whome nothing is hid, hath stopped his waye to those snares, and hee fauouring vs hath not suffered that any sonne at anye tymeThe Scripture is to be beleued a­boue all thinges. should come from thence hither, to tell what is there done to any mē liuing, teaching vs that we should rather beleeue the scriptures, then all other thinges.

The same in Math. cap. 8. Homilie. 2. 9. I will not denie, but that menne haue bene killed of cursed charmers and Sorcerers: but [Page 47] that dead mennes soules worke with them, how shall they make meIt is not the soul of the dead that saith I am such a mans soule but the deuil counter feiteth the dead to deceue the li­uing: for soules departed the bo­dy cannot vvalk here on earth. beleeue that? because thou haste heard dead mens soules many times crye, I am the soule of such a one. Yea but these wordes procede out of the fraude and deceit of the deuill. For it is not the dead mans soule, that saith this, but the deuil that faineth this, that he may deceaue the hearers. For these ought to be taken as olde wiues fables, the wordes of lyars, and fraye bugges of children: neither can the soule, being departed from the body, walke in this earthe. For the soules of the righteous are in the hand of god, and the soules of sinners are straight after their death, caried away. Which is manifest by Lazarus and the riche man. The Lorde saythe also in another place: this day shall they fetche awaye thy soule. The soule therefore, after it be departed from the body, cannot wander here amongst vs. It may be prooued by many Scriptures, that the foules of the righteous cannot wander here after their death.

For Stephen said, Lord receiue my spirite. And Paule desired to be losed from the body, and to be with Christ. Of the Patriarkes, also the Scripture saith, he was layd vp with his fathers, he dyed in a good age. And that the soules of sinners cannot tarry here with vs, harken to the riche man, what hee say the, consider what hee asketh, and obtaineth not. But if mens soules might be conuersant here, he would haue come as hee desired, and haue certified his brethren of the tor­ments in hell.

Of the which place of Scripture it is manyfest, that after the depar­ting from the body, the soules are caried into a certaine place, from whence they cannot returne at their pleasure: but looke for that terri­ble day of iudgement.

Hieron in the. 8. Ca. of Ieremy. If you doubt of any thing (saithe the prophet) know that it is written, that those nations, which the Lord shall scatter before thy face, shall harken to dreames and southsaiers: but the Lord thy god hath commaunded thee not so to doe, but if you wil know things that be doubtful, giue your selues rather to the testy­monies of the law and the Scriptures. But if youre congregation will not search the word of the Lord: they shall not haue the light of the truth but shall wander in darkenes of errors. You ought to know this, that euery nation asketh counsel at their own Gods, and enquireth of the dead for the health of the quick: but God hath giuen you the law for your healpe, so that you may say, the southsaying of the heathen, which deceiue their worshippers, is not like ours: which is spoken out of the lawe, without any cost.

Saint Augustine also sayeth, that the spirite of Samuell whiche the woman sorcerer raised to Saul, was not the soule of Samuell, but the Diuell which appeared in Samuels likenesse, for to deceiue Saul: this doeth he prooue both by euydent Scriptures, and strong rea­sons.

Neyther are Myracles a­ble to prooue oure faith. CAP. VI.

THe wise men and enchaunters of Pharao, Exod. 7. 8. turned their roddes into serpentes, and the waters of Aegipt into blood: and made al the whole lande to swarme with frogges, through their sorceries.

Deut. 13. If there arise among you, a Prophet, or a dreamer of Dreames, & giue thee a signe or a wonder, and that signe or wonder, which he hath said, come to passe, and then say: let vs go after straunge gods, which thou hast not knowne, and let vs serue them: Hearken not vn­to the wordes of that Prophet, or dreamer of dreames. For the Lorde thy God tempteth thee, to wit whether ye loue the Lorde your God, with all your harts, and all your soules.

Hieremie 23. Behold here am I, sayth the Lord, against those Pro­phets that dare prophesie lies, and deceiue my people with their va­nities and miracles, whome I neuer sent, nor commaunded.

Math. 7. Many shall say to me in those dayes, Lord, haue wee not prophesied in thy name? haue we not cast out Diuels in thy name? & then it shall be aunswered them: I neuer knew you, depart from mee you children of iniquitie.

Math. 12. An euill and froward generation seeketh a signe, and there shall no signe bee giuen to them, but the sign of Jonas the Pro­phet.

Math. 24. There shall arise false Christes, and false Prophets, and shal shew great miracles, and wonders in so much that, if it were pos­sible,Mar. 13. euen the very elect should be deceaued: but take you heede, be­holde, [Page 49] I haue shewed you all thinges before.

Thessa. 2. The comming of that wicked one (meaning Antichrist) shall be after the working of Sathan with all lying power, signes and wonders, and with all deceit of vnrighteousnesse of them, that shall perishe because they receiued not the loue of the trueth, that they might be saued. And therefore God shall sende them strong delusi­ons, that they might beleeue lies: that all they mighte bee damned, which beleeued not the truth, but had pleasure in vnrighteousnesse.

Act. 8. Simon Magus, an inchaunter, by his wonders bewitched the Samaritanes.

Act. 13. Elimas the sorceror had of long time deceiued the An­tiochians. Reade the stories.

Irenae. lib. 1. telleth of a certaine Iudge called Marke, whiche inBy this example ye may iudge of the popish mi­racles. the sacrament of thankes giuing wonderfullye deceaued the simple people. For he so chaunged the colour of wine, that it appeared vtter­ly to be blood: and a little wine so increased through his iugling, that the chalice was filled, and ranne ouer. By this iugling it is playne y­nough, that those myracles that be alleaged of many men for the real presence in the sacrament of the alter, doe not confirme their error, but be very delusions of the deuill or of his iugling ministers.

Chrisostome in his 49. Homilie vpon the 24 of Math. Afore tyme it was knowne whiche were true Christen men and whiche false by myracles: but how were the false knowne? Because they could not work, such or like miracles as true christen mē did: but they wrought vaine thinges, making men to wonder, but bringing no profite at al. But the Christians did miracles, which not only brought wonders, but also profite: and by these they were knowne, whiche were true Christians, and which false. But now working of miracles is vtterlye taken away. Yea counterfeit miracles are rather found among them, that be false christians: as Peter declareth in Clement. Antichrist shal haue full power giuen him, to worke great miracles.

The same in his first Oration against the Iewes, vpon this place of Deut. 13. If there arise among you a prophet or a dreamer of dreames &c. That, that he sayth (sayth Chrisostome) is this: if any Prophet saye,God suffreth vvicked men to vvorke mira­cles for the triall of the faithfull. I can raise a dead man, and giue sight to a blinde man, obey me, let vs worship Deuils, let vs doe sacrifice to Idols: more ouer if a man speake thus, that he can giue the blinde his sight, raise the deade, yea though he doe these thinges, beleeue him not. For the Lorde trying thee suffreth him to doe them, not that he knew not thy mynde, but to giue thee occasion of triall whether thou loue God indeede.

The same in Iohn cap. 2: In the ende of the 22. Hom. There be someThe faithfull neede no mira­cles, for signs are giuen to the vn­beleeuers. 1. Cor. 14. doubtlesse now adayes, that aske why men worke no miracles now. If thou be faythfull as thou oughtest to bee, if thou loue Christ, as hee should be loued, thou needest no miracles: for signes are giuen to vn­beleeuers, and not to the faithfull.

Augustine against Faustus the Manachee, lib. 13. cap. 5. The Scrip­tures that be stablished and set foorth by so great authoritie, yee de­spice: miracles you work none: which though you did, yet we would beware of you, by the Lord instructing and teaching vs, saying: there shall arise false Christs. &c.

The same of the citie of God, lib. 20. cap. 19. The presence of Anti­christ shall be after the working of Sathan, with al lying powers, as a­fore. For then shall Sathan be let lose, and by him Antichrist, with all his power shal work maruailously but lyingly: of the which miracles it was wont to be doubted, whether they be called lying signes and wonders for this cause that hee shall deceaue mans sences with visi­ons, so that he seemeth to doe the thing that he doeth not in deede, or else because the same, although they bee true miracles and not counterfeit, yet they draw men to beleeue that they cannot be done, but by the power of God: whereas men know not the power of the Deuill: chiefly seing that how great soeuer power he hath, hee hath receiued it. For when fire fel downe from heauen, and with one dash destroyed so great a familie with so many heardes of cattell of holye Iob, and a sodaine whirlewind ouerthrowing his house, slew his chil­dren: these were no deceaueable visions, but for euery one of these it is sayd: they shall be beguiled with signs and wonders, that shal de­serue to be beguiled, for so much as they haue not receiued the loue of the truth, that they might be saued. Neyther did the Apostle, feare to say and adde: God shall sende them strong delusions, that they should beleeue lies. For God doth sende these things, because he suf­freth the Deuill to doe them: he indeede by his iust iudgemente, al­though the deuill doth it of a wicked and malicious purpose.

The same of the vnitie of the Church, cap. 16. Let them shew their Church, if they can, not in the sayinges and in the fame of the Affri­canes, not in rhe determinations of their Bishoppes, not in any mans reasoninges, not in false signes and wonders (for agaynste all this wee bee warned and armed by Gods worde) but in the thinges ap­poynted in the lawe, spoken afore by the Prophets, in the songs of the Psalmes, in the voyce of the sheaphearde himself, & the prea­chinges and painfulnesse of the Euangelistes, that is in the autho­ritie [Page 51] of the bookes Canonicall: but not so that they maye gather andAll doctrine ought to be tried by the canonicall in plaine sence: & not by vvords, that be darke, doubtfull or figu­ratiue. rehearse those thinges, that be spoken darkely and doubtfully and figuratiuely, which euery man may vnderstand as he list after his own mind. For such things cānot be vnderstanded and expounded right­ly, except those thinges, that be very plainly spoken, be perceaued be­fore with a constant faith. Let him not say this is true, because I say it, or because my companion sayth thus, or these my companions, or these our Bishopes, Clearkes, or lay men: or else, it is true, becauseMiracles shevved at the tombes of saintes prooue no doctrine. such miracles did Donatus, Pontius, or whatsoeuer other: or else be­cause men praye at the tombes of our dead menne, and bee heard: or because these and these thinges chaunced there: or that this brother of ours, or this sister of ours saw such a vision: ether waking, or slepingVisions seene ey­ther in dreames or being avvake cannot make any doctrine. in his dreame, saw such a vision or sight: away with these. Either they be fayninges of lying men, or the wonders of deceitfull deuils. For either they are not true, that are spoken: or if any miracles de done a­mong heretiques, we ought the more to take heede of them, because that when the Lord had said there should come some, that by wor­king diuerse miracles should deceiue, if it were possyble, the very e­lect: he added, and earnestly setting foorth the thing said: behold, I haue told you before.

Whereof the Apostle, admonishing them, speaketh plainly: that in the latter times menne shoulde departe from the faythe, geuing heede to spirites of errour, and doctrines of deuils. Furthermore if a­nyMen be heard at the tombes of heretikes and yet is not their doctrin true. man bee heard praying at the tombes of heretiques he receaueth, whether it be good or euill not for the merite of the place, but for the rite of his desire. For the spirite of the Lord, as it is written, filleth the whole world, and the earnest eare heareth all thinges, and many be heard of God when he is angry, of whome the Apostle sayth; he had giuen them vp to their harts desier. And god to many, whom he fauo­reth, giueth not what they would, that he may giue them that which is profitable: wherfore saith the same Apostle of the sting of his flesh, the messenger of Sathan (which he said was geuen him to buffet him least he should be exalted aboue measure by the greatnes of reuelati­ons) for the which I praied the lord thrise, that he would take it away from me, and hee said vnto me: my grace is sufficient for thee, for my strength is made perfect through weakenesse. Doe we not read that many mē were heard of god hiselfe in the high places of Iury? which high places neuertheles so displeased god, that kings which distroied thē were not blamed, & kings that destroied them were praised. But this ought to be vnderstād, that the desier of him, that praieth, is more [Page 52] worthie or of more strength, then the place of prayer: but of false vi­sions let them reade what is written, both that Sathan doth chaungeThe diuell vvor­keth miracles in the temples and Idols of the gen­tils although their religion be false and detesta­ble. himselfe into an Angell of light, and that their dreames haue decei­ued many men: lette them also heare what the heathen tell of theire temples and Gods, wonderfully eyther done or seene, and yet neuer­thelesse the Gods of the heathen be deuils, but the Lorde made the heauens. Therefore many men be heard and after many diuers sorts, not only Catholick christians, but also Panims, and Iewes and here­tikes giuen to diuerse errors and superstitions: doubtlesse they are heard either of deceitfull spirites, whiche neuerthelesse doe nothing except they be permitted of God highly and vnspeakeablye, iudging what is meete to be giuen to euery man, or else of God himselfe ey­ther for the punishmēt of malice, or the comfort of miserie, or for the admonishment of eternall saluation. But to that eternall saluatiō cō­meth no man, but he that hath the head Christ, yea and no man can haue the head Christ, which is not in his body the Churche, whiche Church, like as the head it self, we must know in the canonicall scrip­tures, and not to seeke it in diuers rumours and opinions of men, not in facts, sayinges and sights. &c. Let al this sort of them be chaffe, and not giue sētence afore hand against the wheat, if they be the Church: but whether they be the Church, let them shewe none other wayes but by the Canonicall bookes of the holy scriptures. For neyther doe we say that men ought to beleeue vs, because we are in the catholick church of Christ, or because Optaius bishop of Miliuet, or Ambrose Bishop of Milaine, or that innumerable other bishops of our con­gregation doe allow this doctrine that we keepe, or because in chur­ches of our companions it is preached or else because that through the whole world in those holy places, where our congregations re­sort, so many wonders either of hearinges or of healinges be done: so that bodies of martirs, being hid so many yeares (whiche if they will aske, they may learne of many) were shewed to Ambrose: or that at those bodies a certaine man, being many yeres blinde, well knowne to the whole Citie of Miliane, receiued his eyes and his sight: or be­cause he being in a dreame did see, or he being rapte in spirite didde heare, eyther that he should not goe to the part of the Donatists, or that they should depart from their opinion. Whatsoeuer such things be done in the catholicke Church, the Church is not therefore proo­ued catholick because these be done in it. The Lorde Iesus himselfe, when he was risen from death, and offred his own body to bee seene with the eyes, and handled with the handes of his Apostles, lest they [Page 53] should then think themselues to be deceiued, he rather iudged that they ought to bee stablyshed by the witnesses of the lawe, prophetes and psalmes shewing those thinges to be fullfilled in him, that were spoken so long before: so hee set foorth his church, bidding repen­taunce and forgeuenes of sinnes to be preached in his name, through all nations, beginning at Jerusalem. That these thinges be written in the law and Prophetes, himselfe witnesseth: this is set out by word of mouth. These are the doctrines, these are the stayes of our cause. we read written in the Actes of the Apostles of some faithfull men, that they searched the Scriptures whether they were so. What Scriptures I pray you, but the Canonicall of the law and the Prophets? to these are ioyned the Gospels, the Apostles Epistles, the Actes of the Apo­stles, and the Apocalipsis of Sainct John. Search al these, bring foorth some plaine thing, whereby you maye declare that the Church hath remained onely in Affricke: or that this (which the Lord saith shall come to passe: This Gospell shal be preached to all the worlde for a testimonie to all nacions) shalbe verified of Affricke. But bring out somewhat, that needeth none interpreter: you may not be conuinced that the things, which is spoken of another matter, you goe about to wrest to your purpose.

Chrysostome of the contricion of the harte. Christe promysed notNot miracle vvorkers, but the commaundment▪ keepers, are cal­led blessed of Christ. that hee woulde rewarde at the latter daye them that worke signes and wonders, but them that keepe his commaundementes, saying: come you blessed Chyldren of my Father, receaue that Kingdome, whiche was prepared for you from the beginning of the world: Hee saide not because you did miracles, but because I was hungry &c. he shal also cal them blessed, not that wrought miracles but the humble and meke in hart.

Ciril in John lib. 7, cap. 13. To worke miracles maketh not a man one whit more holy, seing that it is also common to euil men and ab­iectes, as the Lord himselfe also witnesseth: many shall say to me in that day &c. And contrariwise working of no miracles hindereth not a mans holynesse. For Iohn wrought neither signe nor miracle: and yet was this no derogacion to his holynesse. For among the children of women there was none greater then he.

Sabellic vpon the life of Celestine almoste fiue hundreth yeares af­terThis vvould bee▪ put among the a­paricions of the dead. Sathan coonter­feiteth Moses. Christ, the deuill taking vpon him the person of Moyses, shewed himselfe visibly in the syght of the Iewes, that dwelt at Candie: promysing that hee woulde bring them againe into the land of pro­myse, where Jerusalem standeth drye footed, the waters standing [Page 54] on eyther side in maner of a wal, as when the children of Israell were brought out of the land of Aegipt. Many of the Iewes rashlye giuing credite to these iuglinges, & entring into the sea, were ouerwhelmed with the waues thereof: except a few, the which at last, being war­ned of their vanitie, became Christians.

Custome also is of no strength in this case of proouing a Re­ligion. CAP. VII.

EXodi. 23. Follow not the multitude to doe euill.

Leuiticus. 18. The Lorde com­maundeth the Israelytes not to fol­lowe the custome of the Aegiptians: nor the Cananites. Reade the Chap­ter.

Ezechiell. 20. Walke not in the statutes of your forefathers, and keepe not their or­dinaunces: and defile not your selues with their Idols.

Regum. 4. cap. 17. Vnto this daye they keepe their olde customes, they feare not God nor doe after his customes, ordinaunces and lawes.

The same. They did not hearken vnto the Lord: but did after their old custome.

Iere. 9. They followed the wickednesse of their own hearts, and ser­ued strange gods, as their fathers taught them.

Tertullian of virginitie or prayses. Custome for the most parte ta­king his beginning either of ignoraunce or simplicitie, in processe of time waxeth strong by vse: and so it is alleaged againste the truth. Whatsoeuer smelleth against the truth, that is heresie, yea though it be olde custome.

Ciprian vnto Cicilie lib. 2. Epistola. 3. There is no cause, why (deare brother) that anye man shoulde thinke the custome of some men oughte to bee followed. If any man haue thought that onely water oughte to bee offred in the Chalice: wee must firste aske whome [Page 55] they followed: and that Christ only ought to be heard the father wit­nesseth from heauen, saying: this is my welbeloued sonne, heare him. Wherfore if only Christ ought to be heard, we oughte not to regarde what any man afore vs thought to be done, but what Christ, which is before, did first: neither ought we to follow the custome of man, but the truth of God.

The same to Iulian. of the baptising of hereticks, in vaine do some men, when they be ouercome with the truth, alleage custom against vs: as though custome were greater then the truth. S. Augustine hath the same.

The same to Pompus against Steuens Epistle. Custome withoute truth, is an old errour: for the which cause, let vs leaue custome, and follow the truth.

Chrisostome vpon Genesis 29. Homilie 59. For if the Counsell bee good and profitable, yea though it be not custome, keepe it: But if it be hurtfull and noysome cast it away. For if we will be wise and care for our saluation, we may leaue of an euill custome & bring in a good custome: and so shall we giue no small occasion to them, that come after vs, to chaunge the same, and haue the rewarde of those thinges, that be done of them.

Jerome in his Preface to Job. Olde custome is of suche force, that vices, whiche many themselues confesse, please them through it.

The same cap. 9. Neither are the errours of our fathers, nor our el­ders, to be followed, but the authoritie of the scriptures: and the com­maundements of God that teacheth vs.

Augustine of one only baptisme, lib. 2. distinct. 8. cap. When the truth is once knowne, lette custome giue place to the trueth. For who doubteth, but custome oughte to giue place to the manifeste truth.

The same in the same place. Let no man preferre Custome aboue truth and reason. For truth and reason doe euer exclude cu­stome.

Gregorius to Guelmunde the Bishop. 2. distinct. Si consuetudo. If thou chaunce to lay custome against me, thou must take heede what the Lord sayth: I am the way, the truth and the life. He did not say: I am custome, but the truth.

Nicolas the Pope to Ignatius the reuerende Bishop, 8. Distinct. An euill custome is no lesse to be auoyded, then an hurtfull corrupti­on: which except it be plucked vp the sooner by the rootes: it will be [Page 56] taken of the vngodly for a law.

Reasons againste Vnwrit­ten Ʋerities. CAP. VIII.

THe olde Testament was sufficient for the Iewes: and why shall not both the newe and old suffice vs?

Christ and the Apostles proued al their doctrines, by the Law & Prophets. What an arrogancie is it then in vs, to teach any thing whiche wee can neyther prooue by the law, the prophets, the Apostles, nor the Euangelists.

The deuill, when hee tempted Christe, was not so farre past all shame to perswade any thing withoute the testimonie of the Scriptures, although hee did (as his deare children, the Papistes doe) falslye alleage them, wrest them from their true meaning to a contrarye sence, and also cutte off that, which should make agaynst him, or declare the true meaning of the scriptures.

This word (vnwritten verities) is a new tearm lately inuented and now here heard or read among the old writers: of which they could not haue ben ignorant, if there had ben any suche thing needefull to saluation.

Al contention which the old Fathers had with heretickes, was for the scriptures: which heretickes partly denied, as Marcion, Mani­cheus and Faustus: partly they wronglye expounded: but for thinges which are not contained in the scriptures, they neuer accused anye man of heresie.

If there were any word of God beside the scripture, we coulde ne­uer be certaine of gods worde: and if we be vncertain of gods word, the Deuill mighte bring in among vs a newe worde, a newe do­ctrine, a newe fayth, a newe Churche, a newe God, yea him­selfe to be God, as he hath alreadie done in the popishe kingdome. For this is the foundation of Antichristes kingdome to settle himself [Page 57] in Gods Temple, which is the heart and conscience of man: of him to be feared and worshipped, as though he were God himselfe.

If the Church and the Christian fayth did not stay himselfe vppon the worde of God certaine, as vpon a sure and strong foundation: no man could know whether he had a right fayth, and whether he were in the true Church of Christ, or in the sinagog of Sathan.

If we be bound to beleeue certaine thinges, deliuered from the A­postles by word of mouth only, without writing, as they would make vs beleeue (but what those things be no man can tell) It should here­of follow, that we are bound to beleeue we wote not what.

Without fayth it is not possible to please God: and faith commeth by hearing of Gods word. Ergo where Gods word lacketh, there can be no fayth.

Almightie God afore he gaue to Moses the law written of the ten commaundements, wherein he fully taught the true worshipping of him as it were a preseruatiue against a plague or a poyson to come: gaue them this notable lesson, worthy alway to be had in memorye: you shall adde nothing to the wordes &c. and againe he often times repeateth the same sentence both in the law and the Prophets, in the gospels, and the Epistles of the Apostles. And because his people should neuer forget it, Saint Iohn commaundeth the same in the last wordes of all the new testament, threatning terrible plagues (that is) the losse of his euerlasting ioyes of heauen, and the payne of eter­nall fire of hell, to all them, that eyther put too or take ought from the worde of God.

Scriptures alleaged by the Papistes for vnwritten Verities, with aunsweres to the same. CAP. IX.

Argument. WHere two or iij. be gathered in my name,Math. 18. ther am I in the middest of thē. But Christ cannot erre: for he is the truth it selfe: ergo they cannot erre in their Synodes, conuo­cations, and generall counsels, being ga­thered togither in his name.

Aunsvvere. Christ sayd, when two or three bee ga­thered in my name, &c. and to bee gathe­red in his name, is in our assēblies to seeke his only glory & not ours, to doe all things by his prescript word. For not euery one that sayeth vnto me, Lord Lord, shall enter &c. As witches, charmers, necromansers, and coniu­rars,Math. 7. vse their wicked artes all in the name of God and Christ: and yet is not Christ with them. For the sixe sonnes of Sceua, the chiefe Priest of the Iewes, went about to cast out euill spirites in the name of Iesus, whome Paule preached: but yet Christ was not with them, but theActes. 19. wicked spirite, which wounded them, and draue them away naked. Moreouer all forgers of wiles, counterfeiters of false instrumentes, and iudges giuing false sentences, in the ecclesiasticall law, they be­gin with this glorious title: in the name of god, Amen. Therfore sprāg this olde Prouerbe, in the name of God beginneth all mischiefe: and yet Christ is with none of these, though they pretende to doe al theseMathevv. 7. things in his name, christ saith also, many shal prophesie in my name and cast out Diuels, & worke miracles in my name, & then wil I con­fesse to them, that I neuer knew you. Reade Eusebius and Athanasius, and you shall there see, what pride, contention, hatred, malice, enuie, & desire, to beare rule, reigned in the counsels of the cleargie at those dayes, not much past 400 yeres after Christ. What thinke you theyA replication. would say, if they saw our counsels, where the Romishe Antichrist triumpheth? no doubt, that, though an Angell frō heauen preach any other &c. Here you will replie agayne: Christ sayth where 2 or 3. are [Page 59] Aunsvvere. gathered &c. Nowe in euery counsell are not onely. 2. or. 3. learned and Godly men, but many. Ergo they cannot erre. I graunt that in e­uery generall counsel be many good men, which do not erre, nor are deceiued: & yet it foloweth not that the whole councel cannot erre.

For in councels the more parte is taken for the whole, and thinges be there determined and ordered, not by reason, learning, and au­thoritie of the word of God: but by stoutnesse, wilfulnesse and con­sent of the more parte. In those counsels, where be mo euil and wic­ked men, then good and godly, it commeth often times to passe, that iniquitie hauing the vpper hande, the greater part ouercommeth the better: and yet the good men neither erre, nor consent to these errors concluded by the wicked and the more parte, but resist and speake a­gainst them to the vtmoste of their power not without great daunger of their liues, yea and somtimes it costeth them their liues in deede, as it is now dayly seene.

The Scribes and the Pharises sit vpon Moses seate, whatsoeuerMath. 23. The. [...]. argument. they bid you do, that do, but after their workes doe not: for they say and doe not. Here (they say) it appeareth plainly, that christ comman­deth vs to obaye the heades of the church, how euill soeuer their liues be.

The first ansvvere First let them looke well what maner men they make themselues, that is, Scribes and Pharises the greatest enemies of God, persecutors and murtherers of his Prophetes, of the Apostles, and of Christ him­selfe, and so Antichristes. The second auns­vvere. Secondly Moses seate is not his office or authority, but his doctrine: and therefore sayth Sainct Augustine, that seate which is his doctrine, suffereth them not to erre, and in another place, they sitting in Moses seate teache the lawe of God, therefore God teacheth by them. But if they will teache their owne doctrine, beleue them not: for suche seeke their owne and not Iesus Christes: and Christe biddeth vs beware of the leuen of the Pharises, and then the disciples knew that he spake not of the leuen of breade but of their doctrines, although they sat in Moses seate, if they will needes contend, the dignitie or office of Moses, to be Moses seate, and yet erred shamefully in their doctrine.

The fourth argu­ment. Math. 28. Behold, I am with you all the daies vnto the worldes end: this pro­mise was not made to the Apostles only (for they dyed shortly after Christ) but to the Church. Ergo the Church cannot erre.

Aunsvvere. I Beseeche them to beginne a littell afore, and they shall plainely heare Christ himselfe vnlose this knotte. The words before are these in Marke: goe and preache my Gospell to euery creature, and in [Page 60] Mathew, goe and teache all people, baptising them in the name of the father, of the sonne. &c. teaching them to obserue all thinges, whatsoeuer I haue commaunded you: and lo, I will be with you vn­to the worlds ende. Here you may see this promise of Christ, I will be with you &c. is not absolute or vniuersall, but giuen vnder a condici­on (that is) if you preache my Gospell truely, if you baptise rightlye, if you teache the baptized to doe all thinges, that I haue commaunded you: lo, then I wil be with you vnto the worlds end. But if you teache any other Gospell, or baptise otherwise, or bid them doe any other thing, aboue that which I haue commaunded you, you haue no pro­mise of God, but the curse, that Paule threatneth: though wee or an Aungell from heauen preache. &c.

The. 5. argument Iohn. 16. I haue yet many moe things to say vnto you, but you cannot beare thē away now, howbeit whē he is come, which is the spirite of truth, hee will leade you into all truth. Here you may see (sayth the enemies of Gods truth) that Christ taught not all thinges himselfe, but lefte many thinges to be taught to the disciples, by the holy ghost after his death.

Aunsvvere. Christ sayth not, I haue many thinges to say, whiche I will not tell you now, but which you cannot beare now. That is, you cannot per­ceiueIohn. 14. or vnderstand them now: and thus Christ himself expoundeth these wordes, the comforter, which is the holy ghost, whome my fa­ther will send in my name: he shall teache you all thinges, and put you in remembraunce of all thinges, that I haue sayd vnto you, and no new or other thinges. For Christ sayth plainly that he himself hadIohn. 15. taught them all before, saying: all thinges, that I haue hearde of my father, haue I opened vnto you.

Moreouer our sauiour in plaine words sheweth what things those were, that his disciples could not vnderstande, although hee manye times tolde them the same before. Behold sayth he, we go vp to Jeru­salem, Luke. 18. and all shall be fulfilled, that are written by the Prophets of the sonne of man. For he shall be deliuered to the Gentils, and shall bee mocked, and despitefullye entreated, and spitted on, and when they haue scourged him, they will put him to death, and the thirde day he will rise againe: and they vnderstoode none of these thinges. For these sayinges were hid from them so, that they perceiued none of the things, that were spoken: although he spake to them in moste playne tearmes. And the cause, why they perceiued not his so playne speech, was this. They wer yet carnal & vnderstood the prophesies of Christs kingdom carnally thinking that Christ shold raign at Ierusa­lem [Page 61] like a mightie conquerour, and subdewe all the Gentiles vnderMath. 20. the yoke of bondage to the Iewes, so that the Iewes should be Lords and rulers ouer all the world for euer. And therefore Iames and Iohn asked a peticion of Iesus by their mother, that they, her two sonnes, might sit the one on his right hand, and the other on his left hand, in his Kingdome: and when he spake of his death, Peter toke him aside and rebuked him saying: Maister fauour thy selfe, this shall not hap­penMath. 16. vnto the, to whome Christ said, go after me Sathan. These be the thinges, that the disciples could not then beare or vnderstande, but thought that he had spoken some alegory, ridle or darke speeche vn­to them: but after his resurrection, he opened their wittes that they might vnderstand the Scriptures, and saide vnto them: thus it is writ­ten, and thus it behoued Christ to suffer. And to the two disciples go­ing to Emaus, hee expounded Moses, the Prophetes and all the Scriptures, that were written of him. And after the ascension the holy ghoste appeared to them in fierie tongues, and filled them with all knowledge, and they began to speake with sundry tongues, as the holy ghost gaue them vtterance: and then they vnderstode the Scrip­tures perfectly.

The 6. argument Iohn. 21. Many other tokens did Iesus, which are not written in this booke. Again, there are many other things, that Iesus did, which, if they were writted, I suppose, the world should not be able to contain the bokes, that should be written.

Aunsvvere. S. Iohn speaketh not here of fayth and charitie but of mirracles, the knowledg whereof is not necessary for our saluation, as his words folowing doe declare: these are written, that you might beleeue, that Iesus is Christ, the sonne of God, and in beleuing may haue life in his name. And what is more required or desired of a Christian, then to enioye euerlasting lyfe? that ought to bee our whole study and ende­uour, to that end ought we to apply all our mindes, words workes and prayers.

2. Thess. 2. argu­ment. Stand fast brethren, and keepe the ordinaunces, that ye haue lear­ned either by our preaching or by our Epistle. Of these wordes they gather, that Paule taught diuerse things to the Thessalonians by word of mouth, without writing: whiche neuerthelesse he commaunded them to obserue and doe.

Aunsvvere. I Graunt that Paule taught manye thinges by worde of mouthe whiche hee wrotte not in his Epistles to the Thessalonians. But how shal they proue, that the same things be neither written by him in any other of his Epistles, nor in any other place of the holy Byble? [Page 62] For what argument is this? it is not written in this place or to those persons, ergo it is not written in the scripture at all. For the shortnesse of one Epistle, or of one Sermon, cannot sufficiently contayn al things necessarie for our saluation: and therefore be there so manye bookes of the Scripture, that what so is omitted, & not spoken of in one place or else darkely spoken of, might be written plainely in another place. And for this cause S. Paule writeth to the Coloss. saying: when this letter is red with you, cause it also to be read to the Laodicians. And reade you also the Epistle written from Laodicia. And S. Paule wry­teth2. Cor. 10. of himselfe, such as we are in our absence by letters, such are wee indeede being presēt. Moreouer Paule speaketh not here of doctrins of faith and charitie, which euer continew without changing, adding or minishing, but of certaine traditions, obseruations, ceremonies & outward rites and bodily excerciscs, which (as he sayth) is little worth to Godward, but to be vsed for comlinesse, decent order and vnifor­mitie in the Church, and to auoyd schisme: which ceremonies euery good man is bounde to keepe, least he trouble the commō order, and so breake the order of charitie in offending his weake brethren, so long as they be approoued, receiued, and vsed by the heades & com­mon consent. But they and euery one of such ceremonies, as be ney­ther sacraments, nor commaundements of fayth and charitie, maye be altered and chaunged, and othr set in their places, or else vtterlye taken away by the authoritie of Princes, and other their rulers & sub­iects in the church. Yea also the traditions, made by the Apostles inActes. 15. full counsell at Ierusalem, may be, and already are taken away: as to abstaine from thinges offred vnto Images, from blood and strangled are no where kept. And this of Paule, that a man should neither pray nor preache capped, or with his head coue­red, is also cleane aboli­shed.

Doctours to the same pur­pose with their aun­sweres. CAP. X.

Argument. TErtullian of the crown of a soldior. He re­citing many traditions (as to renounce the Deuill, his pompe and his Angels afore Baptisme, to dip the Children thrise in the Font, to giue it pappe of honie and milke first thing after Baptisme, and not to wash it in a whole weeke after, to offer both at the daye of Buriall and byrth, on the Sondaye neyther to faste nor to praye kneeling, nor also from Easter to Whitsontide, crossing of our fore­heades, with diuerse such like) sayth: if thou require a lawe of these and other such disciplines, there can be no pretence of a law for them out of the scriptures. But thou shalt either perceiue by thy self, or learn of some other, that perceaueth it: that custome being authour, con­firmer, conseruer and obseruer of fayth, shall maintaine and defende the cause of this tradition and custome of fayth.

Aunsvvere. By the scriptures before alleaged it is euidently prooued, that all thinges, requisite for our saluation, be set foorth in the holy bookes of the bible, and that it is not lawful to put any thing thereto, vnder pain of euerlasting damnation. The same Tertullian also, as it is rehearced, sayth that, there is nothing else, that oughte to bee beleeued afterVnderstand heere as necessaay to saluation. Christs Gospell once published. Yea all the old authours, a thousand yeare after Christ, and likewise, almost, all the new, affirme the same: and would not haue vs credite their sayinges without the proofe of Gods word.

Why should we then beleeue Tertullian against so playne Scrip­tures, against the olde Fathers of the Church, and also contrarie to his owne sayinges? Yet here will I gentlye interprete him, so as hee maye both agree with the Scriptures, with the olde Authoures, and also with himself: Tertullian speaketh heare not of doctrines of fayth hope and charitie: but of traditions, outward gestures, rites and [Page 64] ceremonies, which be not necessarie for our saluation: but be ordai­ned for a decent order, and conformitie in the church, as is plainlye shewed in the aunswere to Saint Paule in the Epistle to the Thessa­lonians. And that hee speaketh of such rites and ceremonies it is e­uident. For all those that he rehearseth bee meere ceremonies, and few of them kept at this day▪ which no man might haue altered or abolished, if they had bene necessarilie to be kept, vnder payne of dā­nation.

Argument. Ciprian to Pompeius against Stephans Epistle. It is of no lesse autho­ritie that the Apostles deliuered by the instruction of the holy ghost, then that which Christ himselfe deliuered.

Aunsvvere. Ciprian speaketh not here of traditions vnwritten, but of such things as the Apostles deliuered in their writinges: as the Gospels and Epi­stles, like as Paule saith: I deliuered you that I receiued of the Lorde, which thing he wrote to them. But if they will needes vnderstād him of things deliuered by the Apostles without writing: then aunswere him as Tertullian.

Argument. Origen. In obseruaunces of the church, there bee diuerse thinges whiche all men must needes doe, and yet the reason of them is vn­known to all mē. And he reciteth in many the obseruances that Ter­tullian doth, & after he concludeth: Who can certainly tell the cause of all these thinges.

Aunsvvere. The aunswere made to Tertullian, will serue Origen in this place.

Argument. Athanasius vpon the seconde Epistle to the Thessalonians, cap. 2. vpon this place: State et tenete. Hereby it is plain, that Paul deliuered many thinges without the Scripture, not written in his Epistles, but by word of mouth only, and these are worthy no lesse fayth, then the other. Therfore I doe iudge the tradition of the church to be a thing, worthy to be credited: so that if any thing be deliuered by it, make no farther searche.

Argument, Chrisostome in the 2. Epistle to the Thessa cap. 2. Stande fast bre­thren, and keepe the traditions &c. Hereof (sayth Chrisostome) it is playne, that Paule deliuered not all thinges in his Epistles, but also many thinges without writing: and as well those, as these, are wor­thie of like faith. Wherfore we iudge the tradition of the church wor­thie of credite: it is a tradition, searche no farther.

Argument. Epiphanius against heresies, lib. 2. tom. 1. Againste those that call themselues Apostles, 1. cor. 11. 14. 15. We must (sayth hee) vse traditi­ons: for all thinges cannot be perceiued by the holy scripture. Wher­fore [Page 65] the holye Apostles haue set foorth vnto vs some thinges by the word of God, and some thinges by traditions, as the Apostle sayth: as I haue deliuered vnto you, thus I teache, and thus I haue deliuered in all Churches, and thus you remember by what means I haue prea­ched vnto you, except you haue beleeued in vayne.

Aunsvvere. Answere these iij. Authours like as Tertullian is answerered: sauing that they alleage S. Paule for their purpose, but clearely wrested from his true meaning, as it shall easily appeare to euery indifferēt Reader, that is not blinded of malice to resist the truth, as they maye plainelye perceaue by the aunswere made to S. Paule afore. And whereas they say, that things, giuen by word of mouth, are as wel to be beleeued, as those that be written: they meane that they are worthy of like credite with traditions written. For neither of both are of necessitie to salua­on: but may be chaunged and taken away by common consente, as it is aforesayd.

Basil of the holy ghost, cap. 27. Of those doctrines that are preached in the church, we haue some deliuered vs by writing, and again, some we haue receiued by the traditions of the Apostles in misterie that is in secrete: both haue like strength to godlinesse, neither doeth anye man speake against these, whatsoeuer hee be, that hath but mean experience what the authoritie of the Churche is. For if wee (like fooles) goe about to reiect the customes of the Church, which are not written, as thinges of small waight: we shall condemne those things that be needefull for our saluation in the Gospell. Yea we shall rather cut short the true preaching of faith to bare name, and he rehearseth like traditions as Tertullian did.

Ierome against the Luciferians. Although there were no authoritie of the scriptures at al, yet the consent of the whole world, in this mat­ter, should haue the force of a law. For many other thinges which are obserued in the Church by tradition, haue obtained the authoritie of a law written: as to dippe the heade thrise in baptisme: and when they are christened, to giue them first pappe made of milke with ho­nie, for a signification of their infancie: on the Sonday, and on Whit­son weeke, not to kneele at their prayers.

Augustine vpon the words of Basil. Some of the ecclesiasticall in­stitution we haue receaued by writings: some through traditiōs from the Apostles, approued by succession: and some vse hath allowed, being strengthned by custome. Vnto al which like vsage and like af­fections of Godlinesse is due, of which who will doubt, though hee haue but small experiences in the scriptures? For if we set our minde [Page 66] to regarde lightly customes of the church, deliuered vs from our el­ders without the scriptures: it shall easily appeare to them that looke earnestly thereon, how great losse Christian religion shall suffer. And he reciteth the same that Ierome doth, with diuerse other.

Aunsvvere. These iij. Authors, and all that make for the same purpose, be aun­swered before in Tertul. For not one of those thinges, that they make mention of, are necessary for our saluation: and many of thē are now taken away, and the rest, which yet remaine (as to dip the child thrise wholy in the water, to hallow the water, oile, & creame: or to crosse it in the forehead) are not of necessitie to saluation. For Iohn baptised in Jordan, and the Chamberlaine of the Queene of Aethiopia was chri­stened in the common streame, and children in danger of life ar chri­stened of the midwife, or some other woman, without any of these ceremonies: & yet they will not denie that al these baptisms be good and allowed of God. In Spaine also they dippe the childe but once as it was decreede in the Councell of Tollet. And I am sure, they wil not say that all the Spaniardes, so many yeares, haue wanted a thing ne­cessarie to saluation in their Baptisme. God also regardeth not our outward bodily gesture in our prayers: but he beholdeth the fayth & earnest desire of the hart of him that prayeth, whersoeuer he prayeth, and whatsoeuer his outward bodily gesture be.

Argument. The same against Cresconia Gramarian, lib. 1. cap. 33. to. 7. Although we haue no certaine exāple of this matter in the canonical scriptures: yet neuerthelesse, the truth of the same scriptures in this matter is re­tained of vs, when we do that, the whole Church alloweth. Whiche church the authoritie of the scriptures commende. And for as much, as the holy scripture can deceiue no man: who so feareth to be decei­ued with any darke speaking of it, let him aske counsell at the church therin, which without any doubt the holy scripture doth shew.

Aunsvvere. The aunswere is easie. Austen was more circumspecte, then to thinke that any doctrine might be proued by vse & custome without the scripture. For baptisme of infants he bringeth in this text, except a man be born again of water & the holy ghost, he cannot be my disci­ple. And because the Donatists (like as the Anabaptists do now) wrest this to them, that be of yeares of discression: against this exposition, he alleageth the maner of the Church in Christning of Infantes.

By the whiche hee prooueth, that the Churche hath alway taken this sentence: excepte a man be borne againe, to be spoken also of infantes. What maner of argument should this be of Austen? The expositiō of the scripture, & the vse of the sacraments, may be iudged [Page 67] by the custome vsed in the holy Church alway: Ergo the church may make a newe sacrament, and ordaine any newe Article of our fayth without the Scripture. By the sentences before cited of Austen him­selfe, it may be easily iudged. I also graunt that euery exposition of the Scripture, wherein soeuer the old holy and true Church did agree is necessary to be beleeued. But our controuersie here is, whether any thing ought to be beleeued of necessity, without the Scripture.

Argument. The same againste the Epistle of Fundament Cap. 5. Tomo. 6. I would not beleeue the Gospel, but that the authoritie of the Church moueth me. Ergo (say they) whatsoeuer the Church sayth, we must needes beleeue them, as well as the Gospell. This Argument is naught. For the testimonie of the Church is but as a publicke office of a record, as the Exchequer, the court of the Rolles, the office of a Recorder, or a register of all Christendome: in which office men may search and haue, of the keepers, of such offices, the true copies of such lands, or other moueables, as be due to them by the law. And yet may neither the Registers, Recorders, Stewards of courts, or towne clearks put to, or take away any thing from the first original writings, no nor the iudge himselfe.

But all thinges ought to be iudged by those writings. So likewise we beleeue the holy Canon of the Byble, because that the Primitiue Church of the Apostles, and eldest wryters, and nexte to their time, approoued them in their Register: that is in their wrytinges, whiche partely saw them, and partely heard them of the Apostles. And more receaue we not, because these old Fathers of the first Churche testifie in their bookes, that there was no more then these required to be be­leeued as the Scripture of God. And yet were these writinges no lesse true, afore they were alowed by them, then since, Christ witnessing & saying: I seeke no witnesse of man.

Argument. Austen to Cassulane. In these thinges, wherein the Scripture of god hath determined nothing, the custome of the people, and our el­ders ordinances, ought to be holden as a law: and the transgressors of the customes of the Church are likewise to be punished, as the brea­kers of Gods lawe.

Of which things if thou wilt dispute, and reproue one custome by another: there shall arise an endlesse strife. He repeteth also this sen­tence many times: that whatsoeuer is vniuersally obserued and not written in the Scripture, nor ordained by generall councels: is a Tra­dition come from the Apostles.

Aunswere him as Tertullian: yet of all other authours he is moste [Page 68] Aunsvvere. plain that nothing is of necessitie to saluation, besides the Scriptures of God, but let vs graūt for their pleasures, that those customes which they speake of, be traditions Apostolike: yet they bee no longer nor otherwise to be obserued, then the traditions Apostolike written. Which as is before fully prooued, maye (and are alreadie) bee both chaunged, and clearely taken away. And as concerning custome, it is plainely prooued, that it is not to be receaued againste the Scripture, truth or reason.

They say moreouer, that the perpetuall virginitie of our Lady is to be beleeued of necessitie, as Ciprian, Chrisostome, Ierome, Ambrose, Austen, & all other speaking thereof say. But this is not founde in the Scripture: Ergo there is some thing to be beleeued that is not writ­ten in the scripture.

Aunsvvere. The Minor, that is to say, that this is not writen in the Scripture, is false. For first none of the old authours, that rehearce traditions of the Apostles vnwritten, make mention of the perpetuall virginitie of our Lady, to be one of them: but they rehearce only diuerse ceremonies, or bodily gestures, and such rites vsed in Baptisme, prayers, holy daies and fastings, which (as I haue manifestly declared) are not necessarie to saluation. But the most part of them are clean taken away, and the contrarie commaunded, and vsed by the vniuersall Church. Moreo­uer all the sayd Authours prooue her perpetuall virginitie by this text of Scripture.

Ezech. 44. This doore shall be still shut, and not opened for anye man to go thorow it; but only for the Lorde God of Israell, yea hee shall goe thorow it, else shall it be shut still. For if these and suche o­ther fathers, had not iudged her perpetuall virginitie to haue bene written in the scriptures: they woulde neuer haue iudged it to haue bene a thing to be beleeued vnder payne of damnation.

S. Jerome also calleth Heluidium a rash, and an vngodly man: be­cause that he taught, that our Lady had other children by Ioseph af­ter Christs birth, whiche doctrine he could not prooue by the Scrip­tures of God. In like maner we call all thē, that preache any doctrine in the Church without the authoritie of Gods word, both vngodlye, rashe, and wicked members of Antichrist.

Argument. Yet they bring foorth to maintaine their error the Baptisme of In­fantes, whiche (they saye) is not contained in the scriptures: and yet this is to be obserued vpon paine of damnation of the sayd children, Ergo there is somthing to be done of necessitie to our saluation, that is not contained in the Scriptures.

Aunsvvere. Oh what a gappe these men open both to the Donatistes and to the Anabaptistes, that denie the baptising of Infantes. For if it were not written in the worde of God, no man ought to beleeue it or vse it. And so the Donatistes and Anabaptists doctrine were true, and ours false. But in deede the baptisme of Infantes is prooued by the playne Scriptures. First by the figure of the olde law, which was circumcisiō. Infants in the olde law were circumcised: Ergo in the new lawe they ought to be baptised. Againe: Infantes pertaine to God, as it is sayde to Abraham I will be thy God, and the God of thy seede after thee.Gene. 17. Christ sayth also: suffer childrē to come to me, for of such is the king­dome of heauen. And again: see that ye despise not one of these littleMath. 19. ones: for their Aungels in heauen alwayes behold the face of my fa­ther, which is in heauen: for the sonne of man is come to saue that,Luke. 19. 1. Cor. 7. that is lost. And again Paule sayth, that your children are holy nowe. By these and many other plaine wordes of scripture it is euident, that the Baptisme of infantes is grounded vppon the holy Scriptures.

Argument. Furthermore the Churche (saye they) hath chaunged the Sabboth day into the sonday, which Sabboth was commaunded by God, and neuer man found fault thereat. Seing then that the Churche had au­thoritie to chaunge Gods lawes: muche more it hath authoritie to make new lawes necessarie to saluation.

There be two partes of the Sabaoth day. One is the outward bo­dily rest from all maner of labour and worke: and this is meere cere­moniall, and was taken awaye with other sacrifices and ceremonies by Christ at the preaching of the Gospell. The other part of the Sab­both day is the inward rest or ceassing from sinne from our own wils and lusts, and to do only Gods will and commaundementes.

Of this part speaketh the Prophet Esai. He, that takeeth heed that he vnhallow not the Sabboth day, is he, that keepeth himselfe that heEsay. 56. doe no euil: and they that hold greatly of the thing that pleaseth me, and keepe my couenant, vnto them will I giue an euerlasting name, that shall not perish. And moreouer the same Prophet sayth: If thou turne thy feete frō the Sabboth, so that thou doe not the thing, whichEsay. 58. pleaseth thy selfe in my holy day: Then shalt thou be called vnto the pleasaunt, holy, and glorious Sabboth of the Lorde, where thou shalt be in honour, so that thou doe not after thine owne imaginations, neither seeke thine own will, nor speake thine owne wordes. Then shalt thou haue thy pleasure in the Lord, which shall carrie thee high aboue the earth, and feede thee with the heritage of Iacob thy father: for the Lordes owne mouth hath spoken it. This spirituall Sabboth, [Page 70] that is to abstaine from sinne and to doe good, are all men bound to kepe all the dayes of their life, & not only on the Sabboth day. And this spirituall sabboth maye no man alter nor chaunge, no not the whole church. That the vtter obseruing of the Sabboth is mere cere­moniall, S. Paule writeth plainely: as that the holy dayes of the newe Moone, and of the Sabboth days are nothing but shadowes of thingsTo Ianuary epist. 119. to come.

And that the outward bodily rest is a meere ceremoniall precept.The bodily rest on the sabboth day is figuratiue­ly to be kepte. S. Austen also affirmeth, saying that among all the ten commaunde­mentes, this only, that is spoken of the sabboth, is commaunded figu­ratiuely: but all the other commaundements we must obserue plain­ly, as they be commaunded, without any figuratiue speeche.

Jerome also to the Galathians 4. according to the same, sayth: Lest the congregatiō of the people, without good order, should diminish the fayth in Christ: therefore certayne dayes were appointed, wher­in we should come togither, not that that day is holier, then the other in which we come togither: but that whatsoeuer daye we assemble in, there might arise greater ioy by the sight of one of vs to another.

But he that will aunswere wittily to the question prouided, affir­methTo the perfecte Christian al daies be like and euery day is goodsry­day, euery day is Easter day, and vve eate his flesh alvvayes. all the dayes to be like, and not that Christ is crucified only on good Friday and riseth only on the sonday: but that euery day is the day of the Lords resurrection, and we eate his flesh alwayes. But fa­stinges and comminges together, were ordained of wise men for thē that giue themselues rather to the worlde then to God: that cannot, yea for them that wil not come there at all, there to make their sacri­fice of prayers to God, in the face of all the people.

Hereby you may easily perceaue, that the Church hath not chan­ged the speciall part of the Sabboth, which is to cease from vice and sinne: but the ceremonial part of the Sabboth only, which was abro­gate, and taken away with other ceremonies of Moses law, by Christ at the ful preaching of the gospel. In place wher­of the church hath ordained the sonday for causes aforesayd.

The Papistes Obiections, with aunsweres vnto them. CAP. XI.

Argument. THey boast themselues moreouer of the certainetye of their doctrine, and prooue it to bee true by the long continuaunce thereof, and luckie prosperitie of their Kingdome: and their aduersaryes do­ctrine to bee false, by the persecutions, plagues, miseryes, and afflictions, which they daylye suffer for theire doctrines sake.

Aunsvvere. If the triall of true Religion shoulde rest vpon antiquitie of time, or vpon worldly prosperitie: thē should the Gentils and Pagans, haue a great aduauntage of vs Christians: & their religion should be better then ours, by the testimonies of our owne Scriptures. For Idolatrie and worshipping of false Gods, and their Images, was vsed long before the lawe of God, written and gi­uen to Moses, in which errors and Idolatrie the heathen continue vn­to this day, in great prosperitie & wealth vnder most victorious Em­perours and Princes: whereas the true Churche of Christ hath bene most miserably afflicted, from time to time: first vnder the Aegiptiās, after by the Philistines, Cananites, Pharesites, &c. then by the Babilo­nians, Assirians, Mede [...], Persians, Sirians, and Romanes, both subdu­ed, conquered and led away captiues. And last of all (by the Turke & the Pope, the two hornes of Antichrist) the true church of Christ hath bene most cruelly persecuted vnto death, with prison, famine, water, fire, fagot, and sworde, these vij. or viij. yeares last past. Whiche Turke and Pope, although they be mortall enimies the one to the other, yet as Herode, Pilate, the Bishops, Scribes and Phariseis, although they were vtter foes eche to other, cōspired against innocent Christ, cause­lesse condemning him to death on the crosse. In like maner, I say, the Pope and the Turke doe fully agree in this one poynt, to persecute & murther Christe in his faithfull members. For as the sonne cannot be without his brightnesse, nor the fire without his heate, so can­not [Page 72] the true church of god, be long without the crosse of persecution, as witnesseth S. Paule: all they that will liue godly in Iesus Christ shall suffer persecution. And our sauiour Christ saith plainly, that his king­dome is not of this world.

For if they persecute me (saith he) they shal also persecute you: andChristes bage. christ giueth not to his apostles earthly peace in this world, but peace and quietnesse of conscience, ioyned with persecution. For if the wic­ked persecuted Christ himselfe, shall they not also persecute his ser­uauntes? And if they so handled Christ, being the liuely tree, what thinke you shall they doe to vs, his withered braunches? And as the true Church of Christ, can neuer be long with out persecution: in like maner can the false Church of Sathan, and Antichriste, neuer ceasse from persecuting, as it appeareth througheoute the Histories of the whole Bible. Of the tirranie, and cruelty of Antichrist in persecuting of Christes true Church, prophesied Daniel long before: speaking ofDani. 7. the Empire and Regiment of Rome. The 4. beast (saith he) shall beeThe marke to knovv antichrist by, is to preuaile (by persecution) against Gods e­lecte sainctes, daniel. 8. and the marke of the true church is to be persecuted of an­tichriste. the 4. Kingdome, which shall be greater then all other Kingdomes: it shall deuour, tread downe and destroye all other landes, hee shall speake wordes against the highest of all, he shall destroy the Sainctes of the moste highest, and think that he can change times and lawes: and againe he sayth of Antiochus, which was a figure of Antichrist: there shall arise a King vnshamefaste of face, he shalbe wise in darke speaking, he shalbe mighty and strong, but not in his owne strength, he shall destroye aboue measure, and all that hee goeth aboute shall prosper in his hand: his heart shall be proude, he shall slay the strong and holy people, and through his craftinesse falsehead shall prosper in his hand, and many one shall he put to death in his welthines: hee shal stand vp against the Prince of Princes, but he shalbe slaine with­out hand. Of the tirrany and prosperous successe of antichrist in slay­ing of the Sainctes of God, and the reward of them that be slayne for the witnesse of Gods truth, speaketh also saincte Iohn in the. 6. Chap­ter of his Apocalips, vnder the opening of the foure & fiue seales: andRead the places. in the 17. chapter, he liuely setteth forth the Pope in his own colours, vnder the person of the whoore of Babilon, being dronken with the bloud of sainctes: pointing as it were with his finger who this whore of Babilon is, and the place where she shall raign, saying: the woman, which thou sawest, is that greate citie, which reigneth ouer the kinges of the earth. Now what other citie reigned at that time or at any time since vnder the Christian kinges of the earth, but onely Rome? Whereof it foloweth Rome to bee the seate of Antichrist, and [Page 73] the Pope to be very Antichrist himselfe. I could prooue the same by many other scriptures, olde writers & strong reasons. But for as much as Rodulphe Gualter hath written hereof a notable worke in Latine, and now of Latine translated in to English by I. O. I remit the Rea­der to his booke, wherin he may be fully satisfied hereof. Of the pros­peritie and securitie, that the false Church hath in worldly pleasures, vsing the same with all greedinesse and voluptuousnesse of carnall lustes, with the wicked deuices of tirannie against Christ and his true members, wherewith the vngodly daylye persecute & murther gods elect for his truth, with the rewarde also of them that suffer for the same truths sake: it is most plainly written in the 2. and 3. ChaptersRead the chapi­ters. of the booke of wisedome.

By these Scriptures now rehearced it appeareth moste playnelye, that worldly prosperitie of the Pope and his Cleargie prooue not the truth of their doctrine: nor yet persecution of Gods true Preachers, & other faithful people, argueth their doctrin to be false. But if thou wilt needs know where the true church of Christ is & where the false, and not be deceiued: herein take this for a plaine and full answere, that wheresoeuer the worde of God is truely preached without addition of mans doctrines & traditiōs, & the sacramēts duly ministred accor­ding to Christs institution, there is the true church, the very spouse of God Christ being the head thereof. But how many, and who of that number, that heare the word of God, and receiue the sacraments, be gods elect and church, & true mēbers of Christ, is known to God on­ly. For the Lord knoweth who be his, and no man can tel, of an other man, whether he be worthie loue or hatred, although their workes seeme neuer so holy & glorious afore mē, so great a witch is ipocrisie.

Argument. Last of all to make all cock sure, and to maintaine their Idolatrie beside, yea and also contrarie to the word of God, as inuocation and praying to saints, worshipping of Images and Reliques, with pilgri­mages, and offrings and the sacrifice of the masse, for the quicke and the dead, and pardons to deliuer dead mens soules from purgatorie, holy bread, holy water, ashes, palms, and such other bagguage: they alleage reuelations of Aungels, of our Lady and other saints, & dead mens soules appearing to diuers men and women, bidding them to cause certaine masses, trentals, pilgrimages, and offring to Images & reliques, of this and that Saint, to be done for them, and they shoulde be deliuered from the fire of purgatorie, where the paines be greater (say they) than mans wit can comprehend. And when suche masses, pilgrimages with offeringes to Saintes reliques and Images be done [Page 74] for them, they appeare to the same persons againe, sayinge, that by such means they be deliuered our of purgatory into the eternal ioyes of heauen: they tell also of many wonders and straunge miracles, to prooue their doctrine, in all these aforesaid thinges, to be true. And because they haue great profit and aduauntage thereby, they (coun­ting gaines Godlynesse) haue filled all their bookes with such vany­ties and lyes: of which some be so fond, and so directly against Gods glory, that the moste earnest papistes (hauing either learning or wit) be ashamed of them. Yea and the Pope himselfe hath cleane put thē out of Gods seruice, vsed in the Church of Rome: and yet must wee read them, beleue them as necessary articles of our faith, or else burne therfore like heretickes.

Ansvvere. By them manifest and plaine words of the scriptures, and the con­sent of the moste ancient authors before witten, it is euident, that nei­ther the visions of Angels, aparitions of the dead, nor miracles nor all these together ioyned in one, are able or sufficent to make any one new article of our faith, or stablish any thing in religion, without the expresse wordes of God: because that all such things (as is before pro­ued) may be, yea and haue bene (through Gods permission for oure sinnes and vnbelefes sake) done by the power of the diuel himselfe, or fained and counterfeited of his liuely members, Monkes, and Fryers, with other such hipocrites.

But what shall Sathan neede to tel oracles, vse visions, shew appa­risions, or worke miracles now adaies? what should he neede to toile herein himselfe? or why shoulde he not, like a gentleman, take his ease in his inne? seeing his subtil seruauntes, Monkes, Fryers, Nonnes and other Pope holy hipocrites, can and doe counterfeit such thinges dayly, and from their beginning hath done diligently: parte where­of I shall rehearse. About fourtene yeares paste at Orleance in Fraunce Iohn Sleydan. the Prouostes wife died, willing to be buried at the Friers in the same city, without pomp or other solēnity cōmonly vsed at burials, wher­fore the friers, fearing to lose a great pray, if this shold be suffred to enter into the heads of the people, caused a yōg Frier to speak in a vaut in a womans voice, many people hearing it: and said that she was the soule of the Prouostes wife, condemned in hell for contemning of the suffrages of the holy Church, cōmanding also her body to be cast out of Christian buriall. But the Prouost so bolted out the matter, that the yong frier cōfessed the place and the maner of his speking: & al the friers were opēly punished for that fault in the cōmō market at Orle­ance. But let vs come home to our own realme of England. About 30. [Page 75] yeres past in the borders of Wales, within a Priory called Limster, ther was a yong woman called the holy maide of Limster, which, as the fame was, liued only by Angels foode, & was enclosed within a grate of yron. Vnto whō certain days whē the Prior of the place said masse, the third part of the Ost went hanging in the aire (by miracle, as it se­med) from the aulter, where the Prior massed into the maids mouth: which thing brought the people into a great opinion of holinesse in her, & caused great pilgrimage to be there vsed. But whē the Lord of Burgauēny with his brother sir Edward Neuel & diuerse other gētle­men & Gentlewomen came to trie the truth hereof: they caused the doore to be opened, & straigthwayes the dogs fought for bones, that were vnder her bed, whervpon they searching farther, found a priuie doore, whereby the Prior might resort to her and she to him, at their pleasures: & then she confessed that she made (as it were) two fine threads of her own heares singly tied together with fine knots: and then made a big hole with a bodkin, through the corner of a quarter of the Ost, & fastned one end of the sayd heare to the corporas, where the said Prior said masse, and the other end to her own bedde, wher­in she lay, and tied the other heare fast to the quarter of the Ost, and wrapped the other ende about her owne finger. And when the Prior had receiued his portion of the Ost, she wond vp the thread (whereto the host was tied) vpon her fingers, and so conueyed the Ost into her mouth. This both the Prior and she confessed, and did open penance for the same. To Saint Albans, about xxviij. yeares past came a maid creeping vppon her knees and leaning vppon two shorte staues en­quiring after Saint Albans bones, affirming that she should be made whole and go vprighte, so soone as shee should come to the place where Saint Albans bones were. In token whereof an Angell hadde deliuered her a key, whereby she should certainly knowe where his very bones were. And when shee passed thus through the streates of Sainte Albans creeping on her knees till shee came to Saint Albans Shrine, after she had made her prayers deuoutly there, shee tooke out the key of her purse, which shee sayd an Angell had deliuered to her: and then she stood vp right, and opened the shrine with the said key, & thē kneeled again to pray, & to giue thankes to God, & saynt Alban for her healing & giuing her strēgth to walk, which was born lame. And by & by the Monks would haue had it rong for a miracle, but some wiser mē thought it meet to trie the matter better, & to ex­amin her farther, before they begā to ring a miracle openly. And vp­on her examination, she said that shee had bene lame from hir birth, [Page 76] declaring both her kindred and place where she was borne.

Vpon which confession she was cōmitted to a Nōnerie called Sop­wel, there to tarrie vntill messengers, which they straight waye sente foorth, might return and testifie the truth. And so she daily and holily visited S. Albans shrine. But the night before the returne of the mes­sengers she was conueyed a way and neuer heard of nor seene after. And the messengers declared to be lies all that euer she had sayd: for there was neuer none borne lame, nor none of her name, where shee sayd she was borne.

A straunge thing it is to heare of the wonderfull traunces & visiōs of Mistres An Wentworth of Suffolke, which tolde many men the se­crets of their harts, which they thought no man could haue tolde but God only: she cut stomagers in peeces and made them whole again, and caused diuerse men that spake against her delusions, to go starke mad. All which thinges were prooued and openlye by her confessed to be done by Necromancie and the deceit of the deuill.

But Elizabeth Barton, called the holy mayd of Courtop streate inElisabeth barton. Kent, passed al other in diuelish deuises. For she could (when she list)O diuilishe illusi­on. faine her selfe to be in a traunce, disfigure her face, drawe her mouth awry toward the one eare, faining that she was thus tormēted of Sa­than for the sinnes of the people, and deliuered frō his power by our blessed Lady of Courtop streat, and by her lead into heauen, hell, andRead more of her in her booke set foorth in print and in Halles cronicle. purgatorie: and there saw all the ioyes and paines of those places, & tooke vpon her to prophesie of things to come, & of the Kings death. This instrument of the deuill drue into her confederacie both of he­resie and treason, holy monkes of the Charterhouse, obstinate (they would be called) obseruant Friers of Greenwich, nice Nons of Sion, black Monkes (both of coules and condicions) of Christs church and Saint Austins of Canterburie, Knights, Squiers, learned men, Priestes, and many other: of which sort (whether they were blinded by her or else of their own meere malice & hipocrisie dissēbled the matter) some, by due proofe made against thē, were iustly condemned, both of heresie and treason, and suffred with the sayde Elizabeth Barton, according to their demerites: and some acknowledging their owne offences, were deliuered by the Kinges pardon. This wicked womanA letter forged as though it had come from hea­uen. caused a letter to be made by a Monke of S. Austins of Canterbury in golden letters, feigning the same to be deliuered to her by an Angell from heauen. This monster was cōuented both before W. Warham, Archbishop of Canterburie, and Thomas Wolsey Cardinall and Arch­bishop of Yorke. Who either because that generation of the Cleargie [Page 77] hath alway defended Idolatry and superstition, or because she knewBihsops euer haue been bol­sterers of Idola­try. to much of their incontinencie and other wickednesse of liuing (for she threatned them with eternall damnation, except they repented & amended their liues) they clearely discharged her without finding of any faulte in her at all. But when the matter came to be examined by Thomas Cra [...]mer, Archbishop of Canterburie, and Thomas Crom­well, then maister of the Rolles: they so handled the matter, that they found out the whole neast of that conspiracy: wherein was disclosed the whole number of those confederates, their bookes of heresie and treason, the authours and writers of the same, and of the letter feined to be sent from heauen. All whose detestable factes, as well of Idola­try, heresy and also of treason, were so wittily and learnedly by Gods word conuinced at Canterbury by Doctor Heath, now Chanceler of Englande, (she being present and openly confessing the same) and al­so by another lerned man at Pauls Crosse: that the most part of them, whiche were before by her seduced, did then vtterlye abhorre her shamelesse and abhominable facts. What a crafty poynte of legerde­maine was playd about the beginning of King Edwardes reigne by aA notable mira­cle. Priest? which being at masse pricked his owne finger and caused it to drop vpō the Ost, perswading the people that the Oste bled of it selfe by the miraculous working of god, for to make the world beleue the body of Christ to be as really and natuarlly in the sacramēt, as he was born of the virgin Mary his mother. For the which heinous fact, pro­ued against him and also by him confessed, he did open penaunce at Pauls Crosse. I wil rehearse one sermon, made in Queene Maries be­ginning by a momish monke, and so leaue off their vaine and wic­ked lies. A new vpstart preacher, being somtime a monk of Christes Church in Canterbury, stept into the pulpit in saint Pauls Church, say­ingChrist proued re­ally in the hoste by tvvo horses, the deuil spea­king in one of them. that the very body of Christ is really & naturally in the sacrament of the aulter: yea by Gods body is it, quoth he: & because that neither oth nor periury can prooue a good argument, hee prooued the same by three notable miracles. The first of an horse, refusing to eate wa­fers so long, as their cakye God was among them: the second by the deuil speakīg in likenes of an horse, being cōiured of a priest by gods body to tel what he was: and the third a maide of Northgate parish in Canterbury, who he said in pretence to wipe her mouth kept the oste in her handkircher. And when she came home, she put the same into a pot close couered & spitted in an other pot: & after a few daies she, looking in the one pot, found a little young prety babe, about a shaft­mond long, and the other pot was full of gored blood. Here is goodly [Page 78] pulpit matters to proue new articles of our faith: for if the priests that told the story of the 2 horses, or the maid that said the bread was tur­ned into a little child, or the mōke, that preached these shamful blas­phemies, or the diuel hīself, who is father of lies could lie, speaking in the horse, or in any of thē: thē do al these foresaid miracles proue no­thing his purpose. But O merciful God, in what a miserable state wer we thine afflicted mēbers, if it were true, which they say, being both enemies to thee & to vs also for thy truths sake? For we wold not on­ly suffer extreme miseries, as losse of our goods, good names, and the cōpany of our dere friends in our natiue coūtrie: but also burn as he­reticks in this world if we came in their cruel hādling, & also burn e­ternaly in the vnquēchable fire of hel, if their cruel curses might take effect. Wherfore we yield thee most hartie thāks, O father of al mer­cies, & to thy son Iesus Christ our sauiour, whiche hast promised for his sake, & in his name thy kingdome of heauē to al thē, which suffer persecutiō for thy righteousnesse sake. How shal we then know true visiōs of Angels, frō false, true apparitiōs & miracles, frō counterfeit, but by the scripture of God, which is the rule, & true measure, wher­with we must trie al things, as S. John saith: beleeue not euery spirite, but proue thē whether they be of God. For many false Prophets are gon out into the world. Hereby is the spirit of God known, saith he: euery spirite which cōfesseth that Iesus Christ is come in the flesh, is of god, &c. Whosoeuer therfore saith, that there is any thing that pa­cifieth the wrath of God or obtained his fauor & forgiuenesse of sins but only Christs death & passiō: he denieth Christ to be come a saui­our in the flesh. Wherfore these Angels, saints, souls of the dead, and miracles that alow worshipping of saints by inuocatiō & praying to thē, the sacrifice of the masse for the quick & the dead, worshipping of Images, pilgrimages, offrings to holy reliques, to forgiue sinnes or to deliuer the dead out of purgatorie: denie Christ to be come an on­ly sauiour by his flesh. For they make all these to be sauiours frō pur­gatory, or at the least, coadiutors to help him in that office of saluatiō & deliuering those soules frō sin & the pains due for the same: and so they cannot be of God but of Antichrist. Thus I haue plainly, fully & truly without fraud of clokīg, or colour of rhethorike & dark speech, to blind the eyes of the simple people, answered to al (that I remem­ber) which the Papists doe or can alleage, either by writing, prea­ching or reasoning, for the defēce of their vnwritten verities, where­vpō they build so many detestable idolatries & heresies: & the same answers, if they be aptly applied & placed by a discreet & witty rea­der, [Page 79] wil suffice for the answere to al that euer they haue or can bring forth for the maintaining of their vnwritten and vncertaine verities. And yet I will not be so much wedded to mine own wit or will, but that if they be able to answer so plainly & truly to the scriptures, Au­thors & reasons rehearsed by me, as I haue done to theirs, & to proue their doctrine of vnwritten verities by as plain consent both of scrip­tures, auncient doctors, and as pithie argumēts as I haue done mine, and set it foorth in print to the iudgement of the whole worlde, as mine is: I shal not only acknowledge mine ignorance and error, but I shal gladly return into England, recāt mine heresies, opēly submit­ting my self to such discipline & correctiō, as they shall think meete for mine offences. But if they refuse to answere my booke by writing & vsing their old trade burn both my booke and the Readers there­of: let them know they shal do nothing but cut of the head of Hidra. For, for euery heretike (as you cal thē) which you shall burn, wil arise many faithful and constant Christians. For except the grain or corne of wheat die, it remaineth alone: but if it die, it bringeth forth muche fruite. Wherefore I most hartily beseech the father of heauen of his infinite mercie (if you be not indurate in your hearts with that sinne, which is irremissible and shall neuer be forgiuen in this world nor in the world to come, and resist the holy ghost impugning the truth of god of you knowen, & defending & maintaining wicked doctrines, which your consciēces beare record to be Idolatries & heresies) that he wil molifie your stony harts, and giue you fleshly hearts: yea rather spiritual & godly hearts to worship him truly in spirite, according to his Godly wil, expressed in his holy worde written. And I exhort all you, which feare God and bee desirous to saue your owne soules, toVVhich is Rome. flie from this whore of Babilon, and from al her tetestable Idolatries & heresies, not building vpon the sure rocke of Gods infallible word written but vpon the quauemire of vnwritten verities: wherevpon whatsoeuer is builded foorthwith either sinketh or quite ouerthro­weth. And stand thou fast and stay thy fayth, wherevpon thou shalte build al thy workes, vpon the strog rocke of Gods word written and contayned within the olde Testament and the newe: which is able sufficiently to instructe thee in all thinges needefull to thy saluation, and to the attainment of the Kingdome of heauen. To the which I beseeche the almightye Father of heauen of his infinite mercye and goodnesse, and by the merites of his onely sonne, our sauiour and re­demer Iesus Christ, through his onely spirit in vs bring vs all. Amen.