A treatise proving Scripture to be the rule of faith writ by Reginald Peacock ... before the Reformation, about the year MCDL. Pecock, Reginald, 1395?-1460? 1688 Approx. 201 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A53931 Wing P1043 ESTC R1772 12576380 ocm 12576380 63588 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53931) Transcribed from: (Early English Books Online ; image set 63588) Images scanned from microfilm: (Early English books, 1641-1700 ; 327:12) A treatise proving Scripture to be the rule of faith writ by Reginald Peacock ... before the Reformation, about the year MCDL. Pecock, Reginald, 1395?-1460? Wharton, Henry, 1664-1695. [3], xl, xli, [3] p. Printed for James Adamson ..., London : 1688. Edited, with a preface and glossary, by H. Wharton. Cf. BM. Reproduction of original in Harvard University Libraries. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Rule of faith. Faith. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 Emma (Leeson) Huber Sampled and proofread 2003-03 Emma (Leeson) Huber Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion Imprimatur Liber cui Titulus , A Treatise of Reginald Peacock , &c. Guil. Needham , R. R. in Christo P. ac D. D. Wilhelm . Archiep. à Sac. Dom. &c. Ian. 12 , 1687. A TREATISE PROVING SCRIPTURE To be the Rule of Faith. WRIT BY REGINALD PEACOCK , Bishop of CHICHESTER , before the REFORMATION , About the Year MCDL . LONDON , Printed for Iames Adamson , at the Angel and Crown in S. Paul's Church-Yard . 1688. PREFACE . IF in any part of the Christian Religion an undoubted Certainty and most firm Assurance may justly be required ; if a scrupulous Examination and curious Enquiry may ever be allowed in Matters of Religion ; certainly an exact Knowledge of the Rule of Faith will deserve as our first , so our chief , Consideration . For since the Articles of Christianity are not in themselves self-evident ; nor can be found out by the sole principles of Reason ; since all revealed Religions are no farther credible , than as they can demonstrate their Revelation to have been true and real , some Rule was necessary , which might propose to Mankind those Articles of Faith which Reason could not suggest , and propose them also with such evidence , as that the denial of assent should in all become irrational . What this determinate Rule is , hath been the great Controversie of this and all preceding Ages . However , all parties agree in affixing some certain properties to it , whereby it may be distinguished ; and indeed without which it can never supply the Office , or serve the ends of a true Rule . These may be reduced to four Heads , That it be able safely and inviolably to convey down all revealed necessary Truths : That it be fitted to propose them clearly and invariably to all Mankind : That it be independent on all other revealed Articles : And lastly , that it be assigned as a Rule by God , the Author of all revealed Religion . If either of the two first Conditions be deficient , the Rule will be unuseful ; if either of the latter , uncertain and without authority . The Scripture enjoys all these properties in so eminent a manner , that no reasonable Doubt can be made of the Truth of it . For if we consider , that whatsoever is revealed , may be pronounced ; whatsoever is pronounced , may be written down ; and whatsoever is committed to Writing may be preserved safe , while those Writings are preserved unaltered ; we must conclude , that any revealed Religion may be intirely , and without danger of mistake , proposed from written Books to the universal Belief of Mankind , since these will afford a standing Rule both to Pastors of teaching of their People , and to the People of examining the Doctrine of their Pastors , in case of Diffidence . The independence of Scripture from all other revealed Articles is no less evident . For that these Books were indeed written by those persons whose names they bear , and these persons highly credible , is known by the same evidences whereby the Authors , and Credibility of any other Books are known ; I mean by the concurrent testimony and consent of all succeeding Ages , considered not as a Collection of Men professing the Christian Faith , but as persons devoid neither of common sense , nor integrity , as they must have been , if they had mistaken themselves , or deluded us in believing , and then testifying a matter of fact so easie to be known , and more easie to be remembred . Being thus assured of the Credibility of Scripture , that it was written by such Historians , who really , either performed , or saw those Miracles which they do attest , we cannot but believe these Miracles ; and consequently , that the Authors and Founders of the Christian Religion acted by a Divine Commission , and may reasonably command our assent to their Revelations . Being thus assured of the Divine Authority of the Scriptures , we may probably conclude from the nature and end of them , but most certainly from their own Testimony , that they contain all things necessary to Salvation , and are the only Rule of Faith : and all this although we did not yet believe any other Article of the Christian Religion . On the other side , Tradition wants every one of those Conditions which are necessarily required to a Rule of Faith. For first we can never be assured , that any Articles were invariably and intirely without any addition or diminution conveyed down to us by Tradition ; since it hath been in all Times and Ages observed , that Matters of Fact , much more of Belief , not immediately committed to Writing , presently degenerated into Fables , and were corrupted by the capricious Malice or Ignorance of Men. Nothing can exempt the Tradition of the Christian Religion from this Fate , at least from our reasonable suspicions of it , but the Infallibility of that Society of Men which conveys down this Tradition . But the latter can never be known till this certainty of Tradition be first cleared and presupposed , since the Belief of this supposed Infallibility , must at last be resolved into the sole truth and certainty of Tradition . In the next place , Tradition cannot certainly and invariably propose the Belief of Christianity to all private persons . For from whence shall this Tradition be received ? from a Pope , or a Council , or both , or from none of these , but only the Universal Church ? In every one of these Cases infinite difficulties will occur , which will singly appear insuperable : As , who is a true Pope , what his intentions in defining were , whether he acted Canonically , in what sense he hath defined ? What Councils , whether Oecumenical , Patriarchal or Provincial may be securely trusted ? What are the necessary Conditions and Qualifications of a General Council ? Whether all these Conditions were ever observed in any Council ? What these Councils are , what they have defined , what is the true sense and intention of their Definitions ? From whom must we learn the Belief of the Universal Church , if Popes and Councils be rejected ? From all Christians , or only from the Clergy ? If from the later , whether the assent of every member of the Clergy be required ? If not , how great a part may safely dissent from the rest ? From whom the opinion of the major part is to be received ? Whether from the Writings of Doctors , or the teaching of living Pastors ? If from the latter , whether it be sufficient to hear one or a few Parish Priests , or all , or at least the major number are personally to be consulted ? All these Difficulties may be branched out into many more , and others , no less insuperable , be found out ; which will render the Proposal of Religion by way of Tradition , if not utterly impracticable , at least , infinitely unsafe . Thirdly , Tradition is so far from being independent on other Articles of the Christian Faith , that the Belief of all other Articles must be presupposed to it . For since all Sects propose different Traditions , and the truth of none of them is self-evident , it must first be known which is the true Church , before it can be determined which is the true Tradition . Now the knowledge of the true Church can be obtained only two ways , either from the Truth of her Doctrines , or from the external Notes of a true Church . If the first way , then it must first be known what are the true and genuine Doctrines of Christianity , the stedfast belief of which causeth this Society to become the true Church . But if the true Church be known only from some external Notes , these Notes are either taught by Scripture , or found out by the light of Reason . If taught by Scripture , then the knowledge of the Divine Authority of Scripture is antecedent to the knowledge of the true Church , and consequently independent on it . For otherwise Scripture will be believed for the Authority of the Church , and the Church for the Authority of Scripture : which is a manifest Circle . Besides , in this case that grand Article of Belief in the Holy Catholick Church will be received not from Tradition , but from the Scripture : and consequently Scripture , not Tradition , will be the primary Rule of Faith. Lastly , if the Notes of the Church may be found out by Natural Reason , then to pass by the infinite Contradictions which would arise from such a Proposition , these Notes can be no other than Antiquity , Universality , Perpetuity , and such like ; every one of which doth some way or other presuppose the knowledge of the true Doctrines of Christianity , as well as those of the present Church . For the end of these Notes is to compare the former with the latter : and consequently both of them must be first known . Lastly , It can never be proved that Tradition was assigned by God as a Rule of Faith. For this proof must be taken either from the Scriptures , or from Tradition . Not from the first , for not to say , that Scripture is wholly silent in this matter , such a supposition would destroy it self , and involves a manifest Contradiction . For if it be a Point of Faith that Tradition is the Rule of Faith , and this Article is deduced and received only from Scripture ; then Scripture is the immediate Rule of one Article of Faith , and the mediate Rule of all other Articles ; and consequently Tradition cannot be the Rule of Faith. No less absurd is it to imagine any Proof of this Article can be drawn from Tradition . For we can never be assured , the Tradition of this very Article is of Divine Authority , and consequently infallible , until we be first satisfied , that God , by assigning Tradition for a Rule of Faith , conferred Divine Authority upon it , which is the matter now in question . Thus have I briefly pointed out some Arguments , which prove that Tradition neither is , nor can be the Rule of Faith. And indeed all Ages of Christianity have been so far satisfied of the truth of this , that in all Controversies the Catholicks no less constantly appealed to Scripture , than the Hereticks recurred to Tradition . The pretence of Tradition is so easie , and impossible to be refuted by the meaner Christians , that , no wonder if Hereticks always took this more compendious way , when to pretend the Authority of Scripture , would have been too palpable and too gross an impudence . The Standard of written Truths continued always the same , and could not be universally corrupted . Whereas Tradition might securely be adapted to the most absurd and contrary Opinions ; since to effect that Design no more was required , than the confidence or mistake of Hereticks , pretending to have received their own Dreams and Errors , as necessary Articles of Faith , from their Forefathers . Thus all the Hereticks of the three first Centuries , when the true and genuine Tradition of the Church might much more easily be known , than it can be at this day , proposed their Heresies under the venerable name of Apostolick Traditions ; which pretence they carried on so far , that they published the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Traditions of almost every Apostle and Apostolick Man , wherein they committed to Writing those revealed Truths , which they believed the Apostles to have preached , and have left unwritten . In vain should the Fathers and Writers of the Church have recurred to the true and genuine Tradition of unwritten Revelations , since they could never demonstrate , that this true Tradition was rather to be found among them , than among those Hereticks . For many of these Heretical Sects were contemporary with , or began immediately after the Apostles , were vastly numerous , and scattered through the whole Church ; and consequently could put in so fair a claim for Tradition , that no human wit could ever have determined the Question , if the Scripture had not been called in , and opposed to such unreasonable pretensions . Accordingly Scripture was ever pleaded by the Catholicks , and the pretence of unwritten Revelations derived down by oral Tradition was then esteemed as a Characteristick Note of Hereticks . Thus S. Augustin * , and before him Clemens Alexandrinus † , complain of the Hereticks of their times ; Tertullian ‖ assures us , it was the usual evasion of Hereticks , to decline the Scriptures , and flee to Tradition , pretending , that the Apostles published not the Gospel to all People , nor committed all revealed Truths to Writing , but delivered many Articles of Faith secretly to approved Men ; which Articles were no other than their own Heresies . In the same manner the Hereticks , opposed by S. Irenaeus * , were wont , when urged with the Authority of Scripture , and their perfect silence as to those Articles which they obtruded upon the World , to plead the Imperfection of the Holy Scriptures , that they were not intended by God as a Rule of Faith , Because the Truth could not be learned from them by those who were ignorant of Tradition . For that the Christian Faith was not delivered by Writing , but by Word of Mouth , or by Oral Tradition . To produce but one Example more , Eunomius the Heretick in his Apology extant in Manuscript in S. Martin's Library , every where pleadeth the Tradition of precedent Ages , and professeth to follow that as his only Rule of Faith. It is necessary ( saith he † ) for those who treat of matters of Faith , setting before them the holy Tradition , which hath all along obtained from the times of the Fathers , as a Rule and Canon , to make use of this accurate Rule to judge of those things which shall be said . Afterwards proposing his blasphemous Opinion about the Holy Ghost , he introduceth it with this Preface , Exactly following the Doctrine of the Holy Fathers , and receiving it from them , we believe , &c. This then was the Artifice and Practice of the ancient Hereticks . What the Practice of the Catholick Fathers was in opposing these Hereticks , or establishing any necessary Article of Faith ; that they accounted Scripture to be the only adequate Rule of Faith , and to contain in express and plain words all things necessary to be believed ; that they rejected all Articles , which could not be thence deduced , as spurious and false , or at least uncertain and unnecessary ; and always asserted the Sufficiency of Scripture , I will not here insist to prove ; since that Point hath been so often handled and cleared by the Writers of our Church , more particularly by Bishop Taylor * , to whom I remit the Reader . My Design and the Age of that Treatise which I now publish , require me to descend lower , and demonstrate , that even in latter Ages it was the commonly received Opinion of the Church , that Scripture is the Rule of Faith. And this alone will as evidently overthrow the Plea of Tradition , as if the Consent of all Ages herein were demonstrated . For since Tradition is the perpetual Succession of any Doctrine conveyed down in the Church by word of mouth from the Apostles to this present time ; if this Succession were in any Age whatsoever interrupted , it can no more claim the Title of Tradition than if it had never been believed . So that if it can be proved , the Doctrine of Tradition , being the Rule of Faith , was in any Age of the Church disbelieved , not only the proof of this Article from Tradition will fail ; but even the Article it self will appear to be evidently false . For it is not possible that Tradition should be the Rule of Faith , if that very Article , that Tradition is the Rule of Faith , were not delivered down by an uninterrupted succession of Belief : for then it would not be the Rule of that very Article . Besides , it is absurd , that the Church of any Age should have power of declaring what the Tradition of Faith is , and consequently of fixing the Rule of Faith , and yet be so far from being conscious of any such power inherent in her , that she disbelieved it . Not to say , that if at any time Tradition was not believed by the Church to be the Rule of Faith , and yet at the same time divers Articles of Faith were defined by the Church , Tradition must necessarily ever since have ceased to be the Rule of Faith ; since otherwise all Definitions of the Church must indifferently be admitted , made by her both when she followed , and when she deviated from the Rule of Faith ; and consequently the Faith of all private Christians must be subjected to infinite uncertainty . Now to prove that the Tradition of this Article was in any Age of the Church interrupted and discontinued , it is not necessary , that all members of the Church should then agree in the disbelief of it , that no Doctors should believe Tradition to be the Rule of Faith , or none maintain the Insufficiency of Scripture . It is sufficient , that some Divines of great name , who lived and died in the Communion of the Church , were ever held in great esteem both for Piety and Learning , and never censured by the Church for any erroneous Opinions , much less for Hereticks , that some such , I say , disbelieved this Article , and maintained Scripture to be the Rule of Faith. For if any such were , then the contrary Opinion could not be the belief of the universal Church , much less an Article of Faith. That there were such Doctors I shall immediately prove , by producing their own Words ▪ and thereby demonstrate my intended purpose . And not only so , but farther shall therewith render it highly probable , that it was the generally received Opinion of the Church at that time , that Scripture , not Tradition , is the Rule of Faith , by all those Arguments , which a question of this Nature will admit , I mean by the authority of the most eminent Writers , and publick practice of the Church in Councils . For it cannot be imagined , that so many Learned Persons , esteemed , as it were , the Oracles of their Times , and Pillars of the Church , should either be ignorant of the Doctrine of the Church , touching the Fundamental Principle of Faith , or if willfully opposing it , should obtain , or conserve to themselves so great a Reputation ; or that the General Councils of that time should , in their Sessions and Disputations , permit the Sufficiency of Scripture to be laid down as an uncontroverted Principle , without giving some check to so grand an Error . That the Church therefore in the fifteenth Age did generally believe the Scripture to be the Rule of Faith , and contain all things necessary to Salvation , may be evidently demonstrated from this Treatise which I now publish . The Author of which was far the most Eminent and Learned Bishop of the Church of England in his time ; a person , who , as himself assures us , had spent more than twenty years in writing Controversial Books against the Lollards , when he composed this Treatise ; and who every where giveth manifest proof of his great Learning . So eminent a person cannot be supposed to have been ignorant of the general Belief of the Church in his time , concerning the Rule of Faith ; nor will his apparent zeal for the Interest of the Church , permit us to believe , that he wilfully opposed the Doctrine of the Church , in whose Service he employed the greatest part of his life ; or that when he so zealously pleaded the Cause of the Church against the Lollards , he should himself depart from the Church in her principal Article , and therein become a Lollard . Since therefore he plainly asserts and teacheth , that Scripture is the Rule of Faith , this undeniably proves , that the belief of this Proposition , was not , in the time of our Author , accounted any part of Lollardism , or supposed Heresie ; but rather esteemed an Article of Catholick Belief , at least , an Article which might be freely disputed , without violating the Definitions , or dissenting from the universal Belief of the Church . And indeed our Author in the beginning of this Discourse assureth us , that the Doctors of his time disagreed in determining , whether the Church or Scripture were chiefly to be respected in the resolution of Faith. One thing may be objected against the Authority of our Author ; That he was forced , by the ruling Clergy , to recant several Opinions and Doctrines taught by him , as erroneous ; and consequently , that he cannot be esteemed a Doctor of the Church . But here not to say , that the sentence of two or three partial Bishops ( for no more condemned him ) is not to be accounted the Judgment of the Church of England , this very Recantation addeth no small strength to our Argument . For when the malice of his Enemies obliged him to recant all those Doctrines which they esteemed to be erroneous , they took no notice of his having asserted Scripture to be the only Rule of Faith , nor obliged him to recant that Proposition ; a manifest Argument that it was not then accounted either heretical or erroneous , or contrary to the received Doctrine of the Church ; since otherwise they would not have failed to place it in the front of his Recantation , as an Error of an higher degree , and greater contagion , than any of those for which he stood condemned ; which , in truth , were so far from being Heresies , that they were all at that time maintained by many eminent Divines , who never were censured by the Church , and some of them so far true , that no Learned Man of the Church of Rome will at this day deny them . And this also fully clears our Author from any suspicion of Lollardism , or secret inclination to it . That he was not singular herein , defended no Paradox , nor opposed any Doctrine of the Church ; I come next to prove : The School Divinity was at that time universally received in the Church of Rome , taught in all Universities and Schools , and by long use become in great measure the Doctrine of the Church . The most famous and celebrated Author of this Divinity was S. Thomas Aquinas , whose Writings were then in all Mens hands , universally applauded , and religiously embraced . Some few Divines indeed dissented from him , and followed the System of Scotus ; but this Disagreement respected not the Rule of Faith , nor indeed any material point of Divinity , but only some abstracted Notions and Scholastick Niceties of Divinity . The Doctrine therefore of Aquinas is to be esteemed the general opinion of the Divines and Writers of those times . It cannot be here objected against the force of our Argument , that the same Divinity is yet retained and taught in most Popish Countries , although the Doctrine of the Scriptures Sufficiency be rejected . The Method of Reasoning and Disputing is now infinitely altered among the Writers of the Roman Church from what it was before the Reformation . Before that time they made no difficulty to acknowledge and even urge the necessity of Reformation ; whereas now the Honour of their Church obligeth them to declare it both unnecessary and unlawful . While Scripture was yet looked up in an unknown Tongue , and removed from the knowledge of the Laity , ( who were then generally very ignorant ) they were not ashamed to make confident Appeals , for the Truth of their Doctrine to the Holy Scriptures . When that Veil was removed , the Scriptures translated , and the World become more intelligent and inquisitive , some other Artifice was to be found out , which might preserve the Credit of antient Errors , and defend them from the silence and opposition of Scripture . To this end no stratagem could conduce more than the constant Artifice of all Innovators in Religion , the Plea of Tradition . Before that , lesser Artifices could hide the Deformity of their Errors , and while ignorant Christians could be securely misled with false , and sometimes foolish Interpretations of Scripture , while Ecce duos gladios was thought sufficient to evince the coercive Power of the Pope over temporal Princes ; and Arabant boves , juxta comedebant asini , could effectually perswade the Laity intirely to resign up their Judgments to the Direction of the Clergy , there was no need of any desperate Remedy ; but when persons became so far inquisitive , as to inquire into Reasons of Things , and demand some better Authority for the belief of Articles imposed on them ; nothing less than the arrogant pretence of an infallible Tradition could secure and palliate the contradiction of impossible Propositions . To prove therefore Aquinas his Doctrine concerning the Rule of Faith , to have been intirely agreeable to that of our Author , I will go no farther than his Sum of Divinity , the most famous and best known of all his Works . In the beginning of it laying down the Principles upon which Divinity and the proofs of Religion ought to proceed : he saith † ; That this Holy Doctrine useth the Authority of Philosophers as extraneous , and only probable ; but the Authorities of Holy Scripture as properly belonging to her , and concluding necessarily ( or infallibly ) but the Authorities of other Doctors of the Church as properly indeed belonging to her , but concluding only probably . For our Faith is founded upon the Revelation made to the Apostles and Prophets , who wrote the Canonical Books of Scripture , and not upon any Revelation made to other Doctors , if any such there be . Whence S. Augustin saith in his Epistle to S. Hierom , To the Books of Scripture only , which are called Canonical , have I learned to pay this honour , that I should most firmly believe none of their Authors to have erred in any thing in composing them . In the two next Articles it is inquired , whether Holy Scripture may use Metaphors , and contain diverse senses under one and the same Letter . In both places the Objections are thus formed . These Qualities would be incongruous to a Rule of Faith ; but the Scripture is the Rule of Faith. This last Proposition is no where reinforced in the Objections , but laid down as an uncontroverted Principle . Aquinas in answering them , no where denies Scripture to be the Rule of Faith , but endeavours to take off the incongruity of a metaphorical and ambiguous Style to the Rule of Faith ; and in answer to both Objections hath these words . * Although Metaphors and Allegories be found in Scripture , yet doth Holy Scripture suffer no detriment or imperfection thereby . For nothing necessary to Faith is contained under the hidden sense , which Scripture doth not somewhere manifestly deliver in the literal sense . Afterwards being about to dispute of God , and the Mysteries of the Trinity , and Incarnation , he proposeth this as a most certain and undoubted Principle , That † we ought to affirm nothing of God , which is not found in Holy Scripture , either in words or in sense : conformably to what the Master of Sentences , and Founder of the School Divinity had before taught ; who inquiring what Method is to be observed in treating of the Trinity , answers , That * it must in the first place be demonstrated according to the Authorities of Holy Scripture , whether the Christian Faith teacheth it or not , and in what manner . But to return to Aquinas , he asserteth Scripture to be the Rule of Faith in many other places of his Summ. Thus disputing † of the nature and properties of the New Law or Covenant , he inquires whether it be a written Law. in resolving of this Question he opposeth not the written Law to Tradition , but to the Law written in the Hearts of Men , by the virtue and operation of the Holy Ghost ; and at last concludeth thus : ‖ The New Law is principally that very Grace of the Holy Ghost which is written in the Hearts of the Faithful ; but secondarily it is the written Law , in as much as those things are delivered in it which either dispose to Grace , or respect the use of that Grace . Here the very nature of this Question , and comparison of the Written with the New Law , supposeth that the whole System of revealed Truths is contained in the written Law : and lest we should doubt of this supposition , the latter part of the Passage now cited plainly determines it . But to proceed , Aquinas often reneweth this supposition ; and at last comparing the Old with the New Testament , he determines thus : * All things which are plainly and explicitely delivered to be believed in the New Testament , are delivered also to be believed in the Old Testament , but implicitely and obscurely . And in this respect also as to matters of Belief , the new Law is contained in the old . But if all matters of Belief in the new Law be contained in the Old Testament ; and whatsoever is contained in the Old Testament , is plainly and explicitly taught in the New Testament : then the New Testament doth not only contain all matters of Belief in the New Law , but also , which is more considerable , proposeth them clearly and explicitly . He intimates the same no less manifestly , when he teacheth , That † Man is bound explicitly to believe all the Articles of Faith ; but implicitly whatsoever is delivered in Holy Scripture . Here he manifestly supposeth Scripture , not Tradition , to be the Rule of all Articles of Faith. Otherwise he was obliged by all the Laws of Reason to conclude , that an implicit Belief , not of all things delivered by Scripture , but of all delivered by Tradition is required . But the most considerable Testimony of Aquinas is yet behind . For inquiring whether the Articles of Faith be conveniently disposed in the Creed , he formeth this Objection against it . ‖ It should seem that the Articles of Faith are inconveniently disposed in the Creed . For Holy Scripture is the Rule of Faith ; to which it is unlawful either to add , or to take away . For it is said Deut. IV. Ye shall not add to the word which I speak unto you , nor take away from it . Therefore it was unlawful to compose another Creed , in manner of a Rule of Faith , after the Promulgation of the Rule of Faith. Here certainly , if ever , was a fair occasion presented to deny Scripture to be the Rule of Faith. But Aquinas is so far from doing it , that he allows it , and endeavours to prove , that the Composure of a Creed doth not necessarily include either any Addition to , or diminution from Scripture . For thus he answers , * To this Objection it is to be answered , that the truth of Faith is diffusively contained in Holy Scriptures , and divers ways , and in some places obscurely : so that to collect the true Faith out of Scripture , a long Study and Exercise is required , to which all those cannot arrive who ▪ are necessarily obliged to believe the truth of Faith , since many of them , taken up with other business , cannot attend to study . Therefore it was necessary that somewhat manifest should summarily be collected out of the sentences of Holy Scripture , which might be proposed to all to be believed : which indeed was not added to Holy Scripture , but rather taken out of Holy Scripture . I have used the greater diligence in representing the Doctrine of Aquinas , because he beareth not a single Testimony , but carrieth a numerous train of School Divines along with him . I proceed now to the Writers of the fifteenth Age , contemporary to our Author , premising only the Authority of a Learned and Judicious Canonist of the precedent Age. This was Marsilius Patavinus , Professor at Padua , and Privy Counsellor to Lewis the Emperor : who asserteth , † That we are bound to believe the Pope and Bishops to have received such a Power and Authority from Christ , as we can evince from the Words of Scripture , was conferred on them , and no other . But he more plainly afterwards decides the Question , when he layeth down this Proposition . ‖ To no Speech or Writing are we bound to give certain faith and credence , or acknowledge them to be true , upon pain of damnation ; except to those which are called Canonical , that is , which are contained in the Volume of the Bible . In the beginning of the fifteenth Age the Council of Constance was held : which , as Aeneas Sylvius * assureth us , founded all their Decrees and Definitions upon the Authority of Holy Scripture . The most eminent Divine in that Council , and indeed of all Christendom , at that time , was Iohn Gerson , Chancellor of Paris ; who , by the unanimous Delegation of all the Bishops , drew up the Decrees of the Council ; a person of that Eminence and Repute , that by reason of the known Conformity between his Opinions and the received Doctrines of the Church , he was usually styled , The most Christian Doctor ; and when the Bohemians declined the Authority of the Council , Cardinal Zabarella could oppose no Argument to them more plausible than the Reputation and Fame of Gerson . To find out therefore the received Opinion of the Church in his time , he ought in the first place to be consulted . Thus then he delivers his Opinion : † Holy Scripture is the Rule of Faith ; against which , rightly understood , no authority or reason of any Man whatsoever is to be admitted . Neither is any Custom , Constitution or Observation valid , if it be proved to be contrary to Holy Scripture . This Rule is a common Foundation both to us , and those Hereticks , against whom I now dispute . He was then disputing against the Bohemians , the Followers of Husse and Wicliff , whom all know to have asserted Scripture to be the Rule of Faith. In another place he hath these words . In examining Doctrines it must be first and principally inquired , whether the Doctrine be conformable to Holy Scripture as well in it self , as in its circumstances . This is manifest from the authority of S. Dionysius , who pronounceth thus : We must not dare to teach any thing of Divine Matters , except what is delivered to us in Holy Scripture . Of which the Reason is this ; because Scripture was delivered to us as a sufficient and infallible Rule for the Government of the whole Body of the Church , and the members of it , even to the end of the World. Scripture therefore is an Art , a Rule , and a Copy of that Nature ; that any other Doctrine not conformable to it , is either to be rejected as heretical , or suspected ; or at least to be esteemed no part of Religion , nor belonging to it . Every Revelation is suspected , which the Law and the Prophets , with the Gospel , do not confirm . Otherwise they are rather to be esteemed the Delusions of Devils , or rather the Capricio's of Mens Brains , than Revelations . To such Idiots that saying of Christ may justly be objected : Ye err , not knowing the Scriptures . But some will say : From the beginning of the Gospel to this day some wholesom Doctrines are found in the Mouths and Writings of Men , which the Holy Scripture doth not contain . I answer , that Scripture contains them all according to some degrees of Catholick Truths . Lastly , disputing of those Articles of Faith , which are necessary to be believed , he determines thus : * It is mani●est , that the Canon of the Bible is the whole revealed Law of God ; whose Literal Assertions are founded upon this one only literal Principle . At the same time Nicolas Clemangis , Doctor of the Sorbon , was held in great repute for his extraordinary Learning and Piety : who , treating of the Rule of Faith , and Authority of General Councils , placeth the first in Scripture , and denieth the latter to be infallible in these words : † But although the Authority of the Church Militant be very great , which founded upon a firm Rock cannot be shaken , and against which the Gates of Hell shall never be able to prevail : yet we ought not ( as it should seem ) to ascribe to it the Titles of the Church Triumphant , as that it is infallible and impeccable ; which , as you know , often both doth deceive , and is deceived . — It seemeth indeed very odd , that any one should prefer the Authority of the Church Militant to the Authority of the Gospel ; whenas the Church may err in many things , the Gospel cannot in the least : and the Authority of the Church it self , as to the Ground and Foundation of it is chiefly deduced from the Gospel . Nay , the very Institution , Power and Edification of the Church can no way so expresly and certainly be known , as from the Gospel . But , as I imagin , it can by no method be so certainly determined , whether the Church or the Gospel be of greater Authority , as by supposing this Case , when the Church defineth any thing contrary to the Gospel . I know indeed that this cannot be . ( This is to be understood of the Belief and received Doctrine of the Universal Church , not of the Decrees of the Representative Church . Otherwise Clemangis will most foolishly contradict himself . ) However , that we may the better find out the truth , let us put this Case ; Do you imagin , that in that case S. Augustin would have rejected the Doctrine of the Gospel , and adhered to the Definition of the Church ? No surely . Where he proceeds at large to urge this Argument , and thereby to assert the Superiority of the Scriptures Authority to that of the Church . Before the middle of this Century flourished Thomas Waldensis , Provincial of the Carmelites , and Confessor to two Kings of England , Henry V. and Henry VI. successively , generally accounted the most Learned English Man of his Age , and the great Champion of the Papal Cause against the Lollards and other supposed Hereticks of his time , against whom he writ a large and elaborate Work ; which was in a particular manner confirmed and approved by a special Bull of Pope Martin V. Therein proposing an intire System of Divinity , he layeth down the Sufficiency of Scripture as a most certain Principle in three whole Chapters ; † out of which I will produce some few Passages . Disputing therefore of all Articles necessary to be believed , and the complete System of Christian Faith , he useth these words ; They who ‖ yet believe the Canon of Scripture to be imperfect , and that it may yet be augmented by the Authority of the Church , do yet with the Iews expect the fulness of time , perhaps under a Iewish Messias . He then takes notice of that famous Passage of S. Augustin , I would not believe the Gospel , unless the Authority of the Catholick Church perswaded me . And giveth this Answer to it : I do not approve the arrogance of some Writers , who upon occasion of this place maintain the Decrees of Bishops in the Church to be of greater Weight , Authority and Dignity , than is the Authority of the Scriptures . Which indeed seemeth not so foolish as mad : unless such an one would say Philip were greater than Christ ; when he induced Nathanael to believe that Christ was he of whom Moses writ in the Law and the Prophets : although without his Authority ( or Admonition ) he would not have at that time perceived it . — All Ecclesiastical Authority , since it serveth only to bear testimony of Christ , and of his Laws , is of less Dignity than the Laws of Christ , and must necessarily submit to the Holy Scriptures . Well therefore did S. Thomas ( Aquinas ) allegorize , when he introduced the Samaritan Woman to represent the universal Church : which Woman , when the Citizens of Samaria heard preaching Christ , they were induced to believe on him , &c. This Passage clearly represents to us the Opinion of Waldensis to have been , that by the attestation of the Church , the Divine Authority of the Scripture is known : which being once known , all matters of Belief , and Articles of Faith are to be learned from the Scripture ; just as Philip induced Nathanael , and the Samaritan Woman her Neighbours to believe Christ to be a Divine Person : of the truth of which , when once satisfied , they learned not the Rules of Life , or Articles of Faith from Philip , or the Woman , but received both from Christ himself . And therefore Waldensis subjoyns , That the Authority of the Scripture is far superior to the Authority of all Doctors , even of the whole Catholick Church ; and that although the Catholick Church should attest and confirm their Authority ; that the Authority of all latter Men ( following the Apostles ) and Churches ought to be submitted to the Authority of the holy Canon , even to its Footstool : That * the former is subjected to the latter , as a Witness to a Iudge , and a testimony to the truth ; as a promulgation to a Law , and as an Herald to a King. As a testimony therefore is no farther to be regarded than as it is true , a promulgation invalid , when it either increaseth or mutilates the Law ; and an Herald not to be obeyed when he exceeds the Commission of the King : so the Decrees , Definitions and Doctrines of the Church are no longer to be respected , than as they are exactly conformable to the Scripture , and deduced from it . Upon this account Waldensis teacheth in the next Chapter , That the Church cannot superadd any new Articles of Faith to the Scripture : and that the Faith from the times of John the Evangelist ( who writ the last Book of Scripture ) receiveth no increase . And therefore applieth to the Books of Canonical Scripture , the measure of the new City of God made by the Angel in the XXI . Chapter of the Revelations ; That as the circuit of that City consisted of so many miles , neither more nor less ; so the whole System of Christian Faith and Divine Revelations is completed and contained in so many Books of Scripture ; and can receive no farther Addition . Lastly , shewing how many ways the Knowledge of the Catholick Truth may be attained , he saith , * It may be obtained best of all , and most certainly from the Canonical Scripture . He proceeds to prove this from the Authority of S. Augustin , and then concludes ; See four ways of coming to the undoubted Truth , but more or less certain : of which the first and most certain is by the Holy Scriptures : the rest begetting only an Historical and uncertain knowledge of the Articles of Religion , However these Doctors already mentioned were of great authority , and sufficiently declare the common Doctrine of the Church in their time ; yet the practice and judgment of General Councils will give us greater assurance of it . Two General Councils were held at the same time in this Age , the one at Basil , the other at Florence . In both together the whole Western Church was present by its Representatives ; and in that of Florence the Eastern also . These two Councils indeed thundered out Excommunications one against the other ; yet both agreed in using Scripture as the Rule of their Definitions , and in all Disputations laid that down as a common uncontroverted Principle . I begin with the Council of Basil ; wherein Iohannes de Ragusio , a Learned Dominican , by the appointment of the Bishops , disputed publickly in the year 1433. against the Bohemians about Communion under both kinds . Here magnifying the Authority of the Church , he urgeth this Argument chiefly , that without the Attestation of the Church , the Divine Authority of the Scripture cannot be known ; and consequently , that the Authority of the Church is antecedent to the knowledge even of the Rule of Faith , and therefore the first Principle of the Christian Religion . For thus he argues : † But that the aforesaid Article ( the existence of one holy Catholick Church ) is the first of all others , into which all others are resolved , is manifest . For if any doubt arise concerning any other Articles , recourse is immediately made by common consent to the Holy Scripture , as to a most certain and invariable Rule ; and according to the Testimony of Scripture the Truth is cleared , and all Doubts removed . — For unless the Existence of the Church be known , Scripture hath no Authority . Whether this Argument be valid and conclusive , concerns not my present purpose . It is sufficient , that he assumes this Proposition , Scripture is the Rule of Faith ; as an undoubted Principle common to both Parties . However , if by a Church in this place he meant no more than a Society of credible Persons , whose unanimous attestation of a matter of Fact ought to be received , the Argument will be good and valid . And that he meant no more , I am induced to believe ; because , immediately after , disputing of the Authority of a Church properly so called , he acknowledgeth the proof of this Article is to be taken from Holy Scripture , However , these words cannot infer the Doctrine at this day received in the Church of Rome ; since they expresly assert the Scripture to be the Rule and Judge of all Articles of Faith , saving this one of the Existence of the Church ; and attribute to the Church no more than the power of bringing us to the knowledge of the Scripture , which thenceforward is to be used as our only Rule and Guide . He proceeds to lay down several Suppositions , as Foundations and Postulates of his subsequent Determinations . Of these the sixth is conceived in these words : ‖ Faith and all things necessary to Salvation , as well Matters of Belief , as of Practice , are founded in the literal sense ( of Holy Scripture ) and from thence only may Arguments be drawn to prove those things which are of Faith , and of necessity to Salvation . The seventh Supposition is this : † Holy Scripture in the literal sense well and soundly understood , is the infallible and most sufficient Rule of Faith. This he doth not only suppose , but also proveth with divers Arguments ; of which the second is this : * If Holy Scripture were not a sufficient Rule of Faith , it would follow , that the Holy Ghost , who is the Author of it , had insufficiently delivered it ; which is by no means to be thought of God , all whose works are perfect . Besides if Holy Scripture were deficient in some things necessary to Salvation ; then those things , which are wanting , might lawfully and meritoriously be superadded from some other Principle : or if any things were superfluous in it , they might lawfully be diminished . But this is forbidden by S. John the Evangelist in the last of the Revelations ; where he saith , If any one add to this Book , &c. From which words of John the Evangelist it is clearly proved , that nothing is deficient or superfluous in Holy Scripture : which is also consentaneous to the Author of it , who is the Holy Ghost , as was before said , to whose Omnipotence it agreeth , that he give us a System of Wisdom neither deficient , nor superfluous ; and that he should deliver it in a method agreeable to our necessity of Salvation . In the Council of Florence however the Greeks and Latins differed in all other things , till the former were forced into a complyance by the Commands and Threats of their Emperor ; yet in this they agreed , in laying down Scripture to be the only Rule and Principle of Faith , although they dissented in determining how far it might be explained by the Church . The Controversie was occasioned by the addition of FILIOQVE to the Nicene Creed ; this the Greeks maintained to be unlawful , because the procession of the Holy Ghost from the Son is not in express Terms taught in Scripture ; which they held to be the only Rule of Faith. The Latins denyed not this , but only asserted , that it was sufficient this procession was taught in the Scripture in implicit Terms ; the Church having authority by explanation of those obscure Passages , to constitute Articles necessary to be believed , and add them to the Creed , although but implicitly contained in Holy Scripture , the Rule of Faith ; and consequently , that to insert FILIOQVE in the Creed , was no addition to the Faith , since that Article is implicitly contained in Holy Scripture . The Opinion of the Greeks is thus represented by Bessarion , Archbishop of Nice , who was chosen by the Greeks to manage and defend their Cause . † We derive and receive all Articles of Faith from the Fountains of Holy Scriptures , which are the Principles and Foundations of our Faith. Nothing was ever added to them ( accounted necessary to be believed , which is not contained in them ) nor may any thing ever be added to them , neither by us , while we are our selves , nor by any other Christians . And when the Latins recurred to their wonted refuge of Explanation or Declaration made by the Church , of what is implicitly contained in Scripture , Bessarion replyed , * That it is undeniable , that although any thing were added by way of Declaration , it was still an addition , which seemeth to be forbidden ; and consequently the addition of this word ( FILIOQVE ) ▪ is forbidden . But whereas ye alledge the Actions of the Fathers ( in Councils ) wherein some things seem to be thus explained , this reacheth not our Question . For that any thing should be added to the Faith , it never was , nor ever will be lawful . The Bishop of Friuli was chosen by the Latins to answer the Arguments of Bessarion , and defend the addition of the word FILIOQVE . This he doth not by denying Scripture to be the Rule of Faith , but endeavouring to prove , that the procession of the Holy Ghost from the Son might be deduced from the Principles of Faith , viz. from the Holy Scriptures . Ye grant , saith he , ‖ that Articles of Faith are taken from the fountain of Scriptures , which are the Principles of Faith. From this Proposition we infer , that a Declaration , Expression and Explication , which is made concerning an Article of Faith , or of the Creed , by the Writings of the Gospel , the Epistles of Paul , and the Booke of the Old and New Testament , is by no means to be accounted extraneous , or a Doctrine of another kind , since it is the Doctrine of God and of the Church . For then only is a proof to be accounted extraneous , when it is made not by the proper Principles of that Doctrine , but by the Principles of some other kind of Science . As if a Physical Conclusion should be proved by a Mathematical Principle . But according to you the Scriptures of the Old and New Testament are the Principles of Faith. Therefore a Proof and Declaration , which is made by these Scriptures , is plainly made by the proper Principles of Faith , and intrinsecal Principles of our Religion . — Yea , this ought not properly to be called an addition , this being once granted , viz. That it may be evidently deduced from the proper Principles of Faith , that is , from the Holy Scriptures . This manner of Disputation in defending the Article then in question , sufficiently manifests , that the pretence of Oral Tradition , however entertained by some private Men , had yet gained no general applause in the Western Church . From Councils I return to private Writers , but those of so great Repute and Authority , that their Opinion can be esteemed no other than the general Doctrine of the Church at that time . Of these I shall produce only two more , Cardinal Panormitan , and Antoninus , Archbishop of Florence ; the first , accounted by all , the greatest Canonist of his Age , and by many the greatest of all Ages : and which is more considerable , who had been to the Council of Basil , what Gerson was to that of Constance , an Oracle and Dictator : the second a person of so great Authority in the Church , that in the Judgment of Pope Nicolas he deserved to be Sainted whilst alive , and was really Sainted , when dead . Panormitan therefore proposeth his Opinion in these words : † In Matters pertaining to Faith , a Council is above the Pope . — Yet I suppose , that if the Pope were induced with better Reasons and Authorities than the Council , that his Determination were rather to be embraced . For a Council also can err , as it hath sometimes erred . For in matters relating to Faith , even the opinion of one private Man were to be preferred to the Determination of the Pope , if he were induced with better Reasons of the Old and New Testament than the Pope . Here Panormitan not only asserteth the Old and New Testament to be the Rule of Faith , but also allows to every private Man a power of interpreting that Rule , and even of rejecting the Definitions of Popes and Councils , if he thinks them not consonant to it . Antoninus hath transcribed those words into his Summ of Divinity , * and proposeth them as his own Opinion . And not only so , but also in another place declareth his Judgment no less plainly in these words ; † God speaketh in the Scriptures , and so fully ( as S. Gregory explaineth in the twenty second Book of his Morals upon Job ) that it is not necessary God should any other way reveal any thing necessary to us , since all things necessary may be had there . After so many and so great Authorities , it cannot reasonably be doubted , what was the general Belief of the Church in that Age touching the Rule of Faith : I mean not , that then the Sufficiency of the Scripture was asserted by all , and denied by none ; but only that it was maintained by the greater , and more considerable part of the Church ; as the Practice of General Councils , and Positions of the most famous Writers of that Age do manifestly evince . Many indeed had for some Ages before asserted the existence of some necessary Articles not contained in Scripture , but conveyed down to us by Tradition only ; but they equalled not the Followers of the former Opinion , either in number or Reputation . And therefore Occam ‖ in the preceding Age , representing the Arguments and Reasons of both Opinions , proposeth that of the Sufficiency of Scripture in the first place , as the most common , and more generally received Opinion : and Ioannes de Neapoli , * a Dominican , and Doctor of the Sorbon , disputing of the Science of Faith , doth all along suppose , that whole Science to be contained in Scripture ; and lest we should doubt of his Opinion , doth in more than one place positively assert it . Not to say , that Nicolas de Lyra , in his Glosses upon the whole Bible , doth every where suppose it ; and in his general Preface † most expresly maintain it . And of what Repute his Gloss was formerly in the Church of Rome , may appear from that vast number of Manuscript Copies of them , which may be found in our ancient Libraries . But I will not any longer insist upon the Writers of this Age , having intended to confine my Discourse to the fifteenth Age ; the general Belief of which , concerning the Rule of Faith , I have already manifested ▪ It remains , that I say somewhat more particular of the Treatise here published , and of the Author of it . He was born in Wales , and bred in Oriel College in Oxford ; where he was created Doctor of Divinity , and obtained a great esteem for his rare Eloquence , and extraordinary Learning . He was soon taken notice of by that great Patron and Protector of Learning and Virtue , Humphrey , Duke of Glocester , at that time Protector of the Kingdom ; by whose Favour he was promoted to the Bishoprick of S. Asaph , in the year 1444 ; translated to Chichester in the year 1450. His singular Learning appears not only from this Discourse , which , if put into modern English , would appear to the meanest Reader both rational and elegant : but also from many other plain and manifest Indications . He had read the Works of the Fathers with no small care and diligence ; and as it should seem from what he says upon the Article of Christ's Descent into Hell , had made Critical Observations on them , far beyond the Genius and vulgar Learning of that Age. He was not unacquainted with the Genuine Epistles of Ignatius ; and in the first Part of that Work , whereof this Treatise makes the second , citeth the Acts of his Martyrdom , writ by his contemporary Philo , and published in this Age by the Learned Bishop Vsher. As his Learning enabled him , so his Zeal prompted him to write divers Books of Controversie in defence of the Church against the supposed Hereticks of that time , the Lollards : whom he endeavoured by all means possible to reduce into the Communion of his Church : to which Work , as it should seem from divers Passages in the first part , he had dedicated his whole Life . He mentions many of them in this Work , which are these : The just apprising of holi Scripture . The just apprising of Doctours . Of faith in Latyn . Of Presthode . The Donet . The folower to the Donet . The Represser . The forcrier . The book of Cristen Religion . The provoker . The book of signis in the Church clepid also the boke of Worschiping . The boke of Leernyng . The boke of filling the IV. Tablis . This present book of Feith . Of the Churche in Latyn . Beside these already mentioned , Bale * reckons up , The Defender . The Follower of it . The Declaratory . Of the Creed . To Godharde the Franciscan . Of Divine Offices . A Manual . Of the Providence of God. Of the Liberty of the Gospel . Of the Power of Seculars . Against Constantines Donation . Of the equality of Ministers . Of the Laws and Doctrines of Men. Of Communion under both kinds . Against unlawful Begging . An Account of his own Recantation . The greatest part of these Books are lost , being studiously suppressed by his Enemies , and also burnt at his Recantation . However I have seen his Represser in a fair Manuscript , in the publick Library of the University of Cambridge in Quarto . It is intituled , The Repressour of over much blaming the Clergy : wherein he passeth through all points in Controversie between the Church of Rome and the Lollards ; and largely endeavours to confute the latter . But as his zeal induced him to plead the Cause of the Church so copiously ; so his Learning enabled him to discover the Follies and gross Superstitions practised in that Age : which , when once discovered , his Piety inforced him to detest . Religion had now passed through so many ignorant and barbarous Ages ; the means of greaterknowledge had been so studiously hidden from the People , and the ignorance of the Laity was so advantageous to the interest of the Clergy , that the true Spirit of Christianity seemed to be wholly lost , and had degenerated into Shews and Ceremonies , many of which were unlawful , but almost all unuseful . And not only this fatal stupidity and idle Superstition had generally possessed the minds of Men ; but all Remedies were detested , and all Artifices made use of to continue the Disease . Many good and Learned Men endeavoured the Reformation of these Abuses , without departing from the Communion of the Church ; but were attended herein with the usual Fate of the Opposers of inveterate Evils ; who seldom escape the Persecution , but never the hatred of those , who are engaged both by zeal and interest in the continuance of those Evils . Our Learned Bishop was of the number of those brave and generous persons ; who while he earnestly invited the Lollards into the Communion of his Church , no less vehemently opposed the Superstitions of his own Party . Some Footsteps and Marks of this Disposition may be found in this Treatise ; which prove his Integrity to have been equal to his Zeal , and neither inferior to his Learning . The Authority of the Church , and Infallibility of her Definitions , had of late been set up as the most successful Engine against the prevailing growth of supposed Hereticks . To refute the Arguments of Wicleff , and convince his Followers with solid Reasons , neither the Ignorance of the Clergy , nor the Badness of their Cause did then permit . It was accounted too great a Condescension in the Governors of the Church to confute the Mistakes , and inform the Judgments of their seduced People . Yet somewhat , at least , was necessary to dazle the eyes of the unthinking multitude , and at once convict all their Adversaries of the Charge of Heresie . Nothing could be more effectual to this end than the pretence of Infallibility ; which alone might satisfie the Scruples , and command the assent of credulous persons . For this reason ever since Heresie began to be punished with death , it was thought sufficient to oppose the Infallibility of the Church to the Arguments and Reasons of condemned Hereticks ; and the maintenance of this pretence was esteemed the great Bulwark of the Church . However , our Bishop easily discovered the vanity of these pretences ; and in this followed the Opinion of the most Learned Writers of his Age , that the Representative Church , or General Councils , were not only fallible , but had sometimes actually erred ; that the Decrees and Definitions of the Church ought to be submitted to the Examination of every private person ; that no Article of Faith was to be received , which was repugnant to the Principles of Reason ; and that not the Belief and Acceptation of the Church caused any Doctrin to be accounted true , and an Article of Faith , but the presupposed Truth of the Doctrine rendred the Belief of it rational and justifiable . Indeed the Doctrine of the Churches Infallibility had by some Men in this Age been advanced so far , that nothing less than a fatal credulity , or no less fatal ignorance could excuse the admission of it . Our Author assureth us in the first part of this Book of Faith , that many Divines in his time argued from those words of S. Paul : If we or an Angel from Heaven should teach any other D●ctrine than that which ye have received , let him be anathema , that if it should happen that the Church militant and the Church triumphant disagreed in an Article of Faith , the Determination of the Church militant were rather to be followed . Such crude Positions might raise the admiration of fools , but deserved the indignation of wiser Men. Our Author chose to do justice unto Truth in owning and asserting the Fallibility of Church and Councils ; and yet not to quit the specious pretence of the Churches authority in pleading her Cause , and confuting the Lollards . This therefore he proposed in a more plausible way , confessed the Church might err , and that even in matters of the greatest moment : however , that it would be most safe and rational for ignorant Laymen intirely to submit their judgment to the Direction of the Clergy ; that by this submission indeed they might possibly be led into Error and mortal Heresie ; but that this would be no disadvantage to them , since in that case God would reward their submission and docility , although to them the occasion of most grievous Errors , no less than if they believed the Christian Faith intire and incorrupted ; and would even bestow upon them the Crown of Martyrdom , if they laid down their lives in testimony of their Errors . And since in that Age the Laity were generally very ignorant of the true Principles of Religion , and devoid of all sort of Learning ; he included them all in the number of those , whose duty and interest it was to pay an implicit submission to the direction of the Clergy . But not only did he disown the Infallibility of the Church , but also disallowed and condemned her practice of burning Hereticks . He desired rather to win them to her obedience by gentle methods , and thought it more noble to convince them by Reasons and Arguments , than by Racks and Fires . This moderation could not but displease his Fellow Bishops , who chose rather at that time to satisfie their Malice by the punishment , than serve the Church by the conviction of supposed Hereticks . But our Author was acted with more noble and generous Principles ; he endeavoured to remove their Errors , but refused to practise upon their Lives ; and which perhaps was no small part of his Crime , neglected to thunder out his Curses against them , and scorned to treat them with opprobrious Titles . Rather in the first part of this Work he giveth to them an honourable Character , and confesseth them to have been generally persons of good Lives and exemplary Conversations . The incredible Fables of Legends , and incurable itch of Lying for the Honor of their Saints and Patrons ▪ which then reigned among all the Monastick Orders , and was fondly received by the credulous multitude , were one of the greatest scandals and most pernicious abuses in the Church at that time . The greater and more necessary Articles of Faith , and all genuine and rational knowledge of Religion had generally given place to fabulous Legends , and Romantick Stories ; Fables which in this respect only differed from those of the ancient Heathen Poets , that they were more incredible , and less elegant . These , our Learned Bishop feared not to oppose and disesteem ; arraigns them of Error , Heresie and Superstition ; proclaims their falseness , and derides their folly . This denial of Infallibility , moderation towards the Lollards , and disesteem of Legends , drew upon him the envy and hatred of the Clergy , to which may be added , his favour with , and faithful adherence to his Patron Duke Humphrey ; who had always manifested a moderation towards the dissenting Lollards , and aversion from the superstitious practices of the Clergy . No sooner was the Duke oppressed by a contrary State Faction , but his Client the Bishop was attempted , and his ruin designed . Several Passages were taken out of his Writings , which his Enemies accused of Heresie , at least , of Error . Hereupon in the year 1457. he was cited to appear at a Synod held at Lambeth , by Thomas Bourchier , Archbishop of Canterbury , attended with the Bishops of Winchester , Lincoln and Rochester , and 24 Divines ; by whom , after a short hearing , he was condemned of Heresie , and injoyned to recant his heretical and erroneous Opinions publickly at S. Paul's Cross. The Recantation he performed on the fourth day of December , when his Books were also publickly burnt . His Fortunes after that time are very uncertain . Some relate him to have been made away in prison ; others , to have been kept prisoner in his own Episcopal Palace until his natural death ; and lastly , some , that he had a small pension assigned to him out of the Revenues of the Bishoprick , and retired into a Monastery , where he ended his days in a short time . The Opinions which he was forced to recant , as they are represented by Bale * , Bishop Godwin † , and Fox ‖ , are these , I. That it is the Office of a Christian Bishop , before all other things to preach the Word of God. II. That human Reason is not to be preferred to the Holy Scripture . III. That the modern use of the Sacraments ( as attended with so many superstitious Ceremonies and Customs ) was l●ss advantageous than the use of the Law of Nature . IV. That Bishops buying their Admissions of the Bishop of Rome , do sin . V. That no man is bound to believe and obey the Determination of the Church of Rome . VI. That the Revenues of Bishops are by Inheritance the Goods of the Poor . VII . That the Apostles composed not the vulgar Creed . VIII . That the Article of Christ's Descent into Hell was not formerly in the Creed . IX . That no other sense is to be attributed to Holy Scripture , but the first and genuine sense . X. That it is not necessary to Salvation , to believe the Body of Christ is materially in the Sacrament . XI . That the Universal Church ( in a General Council ) may err even in Matters of Faith. XII . That it is not necessary to believe in the Holy Catholick Church . XIII . That it is not necessary to believe the Communion of Saints . XIV . That the voluntary begging of the Mendicant Friars was unprofitable , and no ways meritorious . It must not be imagined , that these Articles were generally at that time accounted erroneous and heretical in the Church . For if we examine them , we shall find that many of them were taught and believed by the greatest Divines of the Church at that time : some at this day allowed to be literally true by the Learned Writers of the Church of Rome : and in fine , that our Author knew the Doctrine of the Church far better than his Judges ; and although condemned by them , was no less Orthodox than they . As for the twelfth and thirteenth Articles , which seem to be most odious , , they are meer Calumnies , as appears from this very Treatise , For towards the end of it he acknowledgeth it to be necessary to believe the existence of the Holy Catholick Church , and of the Communion of Saints ; but yet unnecessary to believe on them , that is , as himself explains it , to give a blind assent to all their Determinations . The seventh and eighth Articles are known to be literally true by all Learned Men. For no proof can be brought , that the Apostles composed this Form of Creed , which we now use : and it is most certain , that the Article of Christ's Descent into Hell was found in none of the Ancient Creeds , for the first 400. years , except in that of the Church of Aquileia . The first , second , sixth and ninth Articles , if candidly interpreted , cannot be denied to be true by any sober Romanist ; and whosoever considers the gross Ignorance and Superstition of those times , will not deny the third . The fourth Article may be justified by the Opinion of many great Canonists , who define all such payments to be Symony ; and the Church of France hath all along decried and disapproved them . The fourteenth was defended by Richard , Archbishop of Arniagh , Gulielmus de S. Amore , and many other great Divines of the Church of Rome . The eleventh , and consequently , the fifth Articles were believed and maintained by Occant * , Peter de Alliaco , Cardinal of Cambray † , Thomas Waldensis ‖ , Panormitan * , Antoninus † , Cardinal Cusanus ‖ , Clemangis * , and many others in this Age. Lastly , the tenth Article may be defended from Peter Lombard * , Peter de Alliaco † , Scotus ‖ , Tonstal , Bishop of Durham * , and others ; who believed indeed the Truth of the Article , but denied it to be necessary to be believed . That Treatise which I here publish , and which gave occasion to the present Discourse , was by me transcribed out of a Manuscript extant in Trinity College in Cambridge ; which seemeth to have been written with Bishop Peacock's own hand , as may be conjectured from the frequent Emendations and Additions inserted in the Margin , and bottom of the Pages by the same hand . The whole Work was intituled by the Author , A Treatise of Faith ; however , in the Front of it this Title is affixed by a later hand , Reginald Peacock , Bishop of Chichester 's Sermons , in English : whereas the whole Treatise is a Dialogue between the Father and the Son , divided into two Books : whereof the first proposeth to treat of the most probable means of reducing the Lollards to the Church , which he assigns to be an intire submission of Judgment to the Decrees of the Church , although supposed fallible . The second treateth of the Rule of Faith. The first Part is chiefly taken up with a long Digression , proving that Faith is only probable , not sciential , or that the Truth of the Christian Religion cannot be proved by demonstrative , but only by probable Arguments . This Dispute is managed in a Scholastick Way , full of Subtleties and Niceties of Philosophy and School Divinity , and very obscure : which therefore I thought not worthy either my transcribing , or the Readers perusal . However , I transcribed some considerable Fragments or Excerpta , which seemed to me more remarkable and worthy of notice ; which I here present to the Reader . The second Book or Treatise of the Rule of Faith , I have published intire , as far as the Manuscript Copy permitted me . For , which is much to be lamented , some few Leaves were wanting in the end . Besides what I have already mentioned , many things may be here found worthy a particular Observation ; as with how great ardor he impugns the refusal of submitting the Decrees and Doctrine of the Church to the examination of every private man ; how strongly he contends , that God can reveal nothing contrary to our reason , or oblige us to the belief of it : that he rejecteth the authority of Tobit and Susanna , as being Apocryphal Books ; that a Divorce and Separation of the Clergy from their Wives , after Marriage once contracted , in unlawful ; that the Council of Nice condemned that Separation , and consequently prohibited not to the Clergy the use of Marriage in the third Canon ; that the Church hath no more authority of interpreting Scripture , and proposing it to the faithful , than hath every private Housholder of proposing it to his Family , every Divine to his Hearers , every Learned Man to ignorant persons ; or no more than a Judge hath of expounding the Laws , , or a Grammarian the Rules of Grammar . I will not so far presume upon the Judgment of the Reader , as to make an Apology for the old and obsolete stile of our Author . If it wanteth the Elegance and Beauties of our modern Language , that must be imputed to the fault of the Age , not any deficience of the Author . I had once intended to represent his Arguments in our modern Language , and publish both together in distinct Columns , but the fear of inlarging these Papers too much , deterred me from pursuing that design . However , I have drawn up an Alphabetical Catalogue of the more obsolete and unusual words , and affixed their significations to them : which the Reader will find at the end of the Book , and may consult upon occasion . A Treatise of REGINALD PEACOCK , Bishop of CHICHESTER , before the Reformation ; ( In the Year 1450. ) proving that Scripture is the only Rule of Faith. CAP. I. I. DEsiring for to wynne the Lay Children of the Churche into Obedience , whiche undir greet perel of ther Soulis thei owen paie and holde to the Clergie , y entende and propose in this present Booke for to mete agens suche unobediencers bi an open wey and in a nother manner , and bi meene which the lay persoonys wole admitte and graunte : which meene is this : That we owen to bileeve and stonde to sum Saier or Techer which may feile , while it is not knowne that thilk Seier or Techer thereyne failis . And so for to move and convicte them into obedience never the lesse and never the latter to the Clergie in leernyng their feith ; thoug it were so that the Clergie mygte solempnely determyne agens trew feith . II. Twey thingis be the principal causis of Heresie in the lay yeple . Overmyche leenyng to Scripture , and in such manner wise as it longith not to holi Scripture for to receyve . And the seconde is this : Setting not bi for to followe the Determynatiouns and the Holdingis of the Churche in mater of Feith . III. The Feende hath broughte in so greet a sleigte in the Secte of the Sarrasenes , that thei ben ful wondirful violenti settid for to geve audience to eny proofe making for Christen Feith , or making agens Sarrasene Secte . For whi thilk wickid Man Mahumet , whiche brought in their Secte , or sum Prelate after him , made as for a po●nt of his Law , that no persoone of his Secte schulde heere eny Declaracioun or evydence agens his Sect , and that under peyne of passing cruel deep . But O thou Lord Iesu God and Man , heed of thi Christen Churche , and Techer of Christen Bileeve , y besee●he thi mercy , thi pitee and thi charite , fer be this seid perel fro the Christen Churche , and fro ech persoon thereyne conteyned , and schilde thou that this Venom be never brougte into thi Churche , and if thou suffre it to by eny while brougte in , y beseche that it be soon agen out spet : but suffre thou ordeyne and do that the Law and the Feith whiche thi Churche at eny tyme kepith be receyved and admitted to fall under this examinacioun , whether it be the same verri Feith , which thou and thi Apostlis taugten or no : and that it be receyved into examinacioun whether it hath sufficient evydencis for it to be verry feith or no : and ellis it mygte be holde aghe , and it were a full suspect thing to alle them that schulde be convertid therto , and ellis also it were a ful schameful thing to the Christen Churche for to holde such a feith for a substaunce of her salvacioun , and yitt dursten not suffre it to be examined whether it is worthi to be allowid for trew feith or no. And it were a vilonye putting to Crist , that he schulde geve such a feith to his peple , and into which feith he wolde his peple turne alle other peple , and yitt he wolde not allowe his feith to be at the ful tried , and that he durste not be aknowe his feith to be so pure and so fyne fro al falsehede , that it mygte not by strenghe of eny evydence be overcomen . And therefore Lord Almygti , thou forbid that eny such prisonyng of thi feith be maad in thi Churche . And also this is worschip ynoug for Cristen Feith , that it may withoute feere be avowed , and be publischid and be profred to be examyned bi eny wit under Heuene in such maner of examynacioun now bifore seid , as vi which ech pretense feith ougte to be examyned whether it be trew feith or no. And yitt ferthemore to this now seid , may evydence be this : that ellis Crist wolde have gove such a Lawe to be hadde and to be contynued in his name , of whiche Law sum of our feith is a party , ne were that it mygte abide the fier of triel and of examynacioun of ech creaturis resoun , so the examynacioun be such as ougte to be taken and usid for to examine and prove whether a feith pretense be trewe feith or no , as ferforth as eny Goldsmyth wole avowe and warante his Gold , which he desyneth to be tried and examyned by all manner of fier of this wordli brennyng . IV. And ferthemore y wole Clerkis to have in consideracioun that not for a thing is famed to be an Article of Feith , therefore it is an Article of Feith : but agenward for that it is an Article of Feith . and proved sufficiently to be such , therefore it is to be bileeved bi feith . So that an Article to be bileeved bi feith is dependant on this , that it is bifore proved sufficiently to be feith . And an Article to be an Article of Feith is not dependent of this , for that it is bileeved as an Article of Feith . V. The Clergy shall be condemned at the last day , if by cleer witt they drawe not Men into consent of trew feith , otherwise than by fier and sword or hangement . Although I will not deny these second means to be lawfull , provided the former be first used . VI. Thomas had thanne these same evydences ( of Christis Resurrection ) in as good maner or in better than we hau now for us . For whi he herde the Apostlis denounce Christis Resurreccioun to him bi ther owne mouthe , the that denouncen the same to us bi their Writing : and also he knewe by experience the treuthe and the sadnesse and the unbigilefulnesse of hise felowis , where that we knowen it by liklihode , oonly thoug so likeli , that to the conttary we have noon evydence so likeli . VII . Sone y seid bifore that there ben two maners of feith : oon is opinial feith ; and this is the which we and alle Cristen hau bi the comon lawe of God , whilis we lyven in this lyf . Another feith is sciencial feith ; and thoug this feith may be had bi specialte in this lyf , yitt it is not commonli had in this lyf , but it is had in the Blisse of Hevene . VIII . Wherefore he ( the Church ) knowith not himself , neither ougte know himself for to teche authentikli or bi authorite of maistrie to eny persoon , ni las●e than he knowe himself to have receyved the same feith fro God in maner of arguyng bifore seid by oon of these Meenes , of which oon is this : Holi Scripture witnessith and denouncith this Conclusion . Another is this Holi Church ; for Feith hath bileeved this in tyme of the Apostlis fro thens contynueli hidirto . Another is this : Myracle is doon unto witnessing of it . IX . Resoun which is a sillogisme well reulid aftir the craf taugt in Logik , and having two Premyssis openli trewe and to be grauntid , is so strong and so mygti in al the kindis of maters , that thoug alle the Aungels in Hevene wolden feie that this Conclusion were not trewe : yitt we schulde leeve the Aungels seing , and we schulden truste more to the profe of thilk sillogisme than to the contrari seiyng of alle the Aungels in Hevene . For that alle Goddis creaturis musten nedis obeie to doome of resoun , and such a sillogisme is not ellis than doome of resoun . If the Church in erthe determines agens it what such a sillogisme concludith , we schulen rather trowe and holde us to thilk sillogism than to the determynacioun of the Church in erthe . X. Every Man is bound to obey the determination of the Church ; but if he can evidentli and openli without eny dowte schewe teche and declare that the Churche bileeveth , or hath determyned thilk Article wrongli and untreuli , or ellis that the Churche hath no sufficient ground for to so bileeve or determyne , yhe thoug the Churche schuld bileeve or deterymne amys , yet thereof schulde not this persoon be blamed of God , but schuld be ful excused . XI . Sithen it is here bifore undoutabili proved that bi thi obedience to the Clergie in case of the Clergies erring , whilis thou it not knowist neither desirist neither makist ; noon hurte schal come , but the same good which schuld to thee therebi come , if the Clergie in thee teaching not errid : is not this ynoug to thee ? what maist thou loke aftir eny more ? XII . If a Parish Priest should teach his Parishioner some grosse Heresy instead of an Article of Feith , it were his Duty to receive , and would not only be excusable before God , but would be as meritorious , and equally rewarded with the belief of any true Article . Nay if that Man should lay down his life for defence of this Heresy , imagining all this while that it is the Doctrine of the Church , he would be a true and undoubted Martyr . XIII . If you seie to me thus , I have leernyd that holi Writte is so worthi a ground and fundement of oure Feith , that noon othre ground or fundement passith it , or is surer to be eleven to than is it . Wherfore , Sir , it wolde seem that if y cleve to holi Scripture to take of it my Feith , y am not to be blamed , but y am thereyne thank-worthi , forasmuch as I conforme me to thilke reule , which God hath purveied for to be oure reule in mater of feith , and whom no other reule in erthe passith . Sir , that this is trewe y graunt wee l , namel●●l , as anentis al the feith which holi Writt techith . For that this be trewe shall be shewed wel in the Book of Feith in Latyn , or ellis in the Book of the Churche in Latyn , as God wole graunte . PARS II. Fadir ye hau seide in the X. Chapter of the first parti of this present Book to alle tho lay men whiche ben obstinat to the feith of the Church , that holi Writt is the chief principal ground of all the feith which is conteined in holi Writt . And treuli fadir y can not undirstonde as yitt but that nedis ye must have so seid to them , yf it mygt be holde for trew in eny wise ; nameliehe sithen ye hau seid to them , as ye musten nedis seie to them , and it mygten not be left unseid , that the dewe and rigt literal undirstonding of holi Writ for trewe feith to be had . laymen musten fetche at the Churche : that is toseie , that the al hool Clergie of Dyvynite or of the more and wittier party thereof . And redily y know so moche of her wittis and of her counseilis , that ellis if ye hadde not so seid to them , ye schulden labour in vain ; as for to bringe them into the obedience , into which ye ben about by writing of this present Book . Also resoun thereto money thus . The Churche or the Clergie in delyvering to peple feith which is in holi Writt alleggith for thilk delyverance holi Writt , and expowneth holi Writt into thilk feith so delyvered . Wherefore the Churche in that biknows that he hath thilk feith of holi Writ , and so not of him silf principali . Forwhi not of him silf originali or groundeli , but of the seid holi Writ eer and bifore ; and therefore of holi Writ originali and groundeli . And so as anentis al feyth conteynyd in holi Scripture the same Scripture schulde be principal bifore the Churche . Confirmacionn to the same may be this . If the Churche hadde of him silf principali , groundeli and foundamentali al the feith which is conteynyd in holi Writt , the Churche wolde not and ougte not for to leene to holi Writt as for grounding and foundamental teching of thilke feith : neither wolde sende eny askers into holi Writt , or wolde labore to expowne holi Writt to them into thilk feith . But the Church wolde and ougte to seie to such askers of rigt feith : Bileeve ye to me , for that I seie this to be rigt bileeve . And the Churche wolde not fetche to such askers auctorite of a thing longer and of lasse auctorite to the purpos than the Church is . Wherfore the Church , as it seemeth bi his owne pretencioun or interesse to expowne holi Writt in to teching which is trewe feith , must nedis knowleche that he takith holi Scripture for his better , worthier , higer and groundier foundament of the Feith , which Feith the Churche techith by holi Writt , and bi the exposicioun of the same holi Writt . And therfore opene it is that ye have not seid amys in this youre now spoken seiyng to laymen . Into the othre contrarie side Fadir manye skilis now be maad , that the Churche is principalier and cheefer than is holi Writt , anentis eny feith taugt by holi Writt , and that for VIII . Argumentis , which y can make thereto . Wherefore y donte not but that trouble and discencioun schulen be bitiwixe Lay Men and Clerkis , yhe and bitwixe summe Clerkis and othre Clerkis upon this , whether holi Writt or the Churche is chefir and of more power havyng anentis feith is conteynyd in holy Writ : ni lasse thanne ye Fadir answer to thilke VIII . Argumentis ; and so y can not se but that the mater of this discencioun muste nedis be brougte forth in utteraunce and conicacioun . Sone y am redi to heere thi VIII . Argumentis , and for to answere to them yf I can . Peraventure in the answering to them schal growe in sum thing , wherebi schal be clerid what comparisoun is to be hadde bitwixe holi Writt and the Churche anentis al feith conteynyd in holi Writt . And bi so moche y am the leefir for to heere thi Argumentis and for to answere to them , bi hou moche thou hast now seid and trouthe is , that the treuthe which is now occasioun of the comparisoun making bitwixe holi Writte and the Churche mygte not be left unseid and untoold to the Lay Peple neither to Clerkis . And that cause bifore bi thee alleggid . Fadir agens this which ye hau allowid bifore in the X. Chapter to be trewe , that holi Writt is such a ground and foundement of oure Cristen general Feith , that noon gretter or bettir or surer to us ground or foundament is for oure Cristen general Feith written in holi Writt , y may argue by VIII principal Argumentis , of which this is the first . Nothing is to be seid ground to us of oure feith without which thing oure feith mygte have be sufficientli groundid and witnissid . But without Holi Scripture now had Feith mygte habe be to us sufficiently groundid . Wherfore holi Scripture is not to be seid ground of another thing , without which the othre thing may be : and the seconde premysse is to be proved thus . Thoug the Apostlis hadde not write eny word , yet thei mygten have taugt to othre Clerkis and lay folke the al ful hool feith sufficientli to thbihove of the peple as to ther therof the leerning , reporting and remembring ; whithe Clerkis and lay folke so taugt of the Apostlis and outlyving to the Apostlis mygten have taugten othere Clerkis and lay folke the same al hool feith sufficientli , which surviving and outlyvyng her Techers mygte have taugte othere folke bothe of the Clergie and of the Layte the same hool feith sufficientli ; whiche folke so taugt also surviving and outlyvyng her Techers mygten have taugt the same al hool feith sufficientli to othere ; and so forth into this present dai without eny writing maad delivered to folke upon the same feith so taugt . And if this had be doon , thanne the feith of ech Leerners hadde be sufficientli ynoug groundid in her Techers , and in no Scripture therupon maad . Wherfore it folowith that Scripture is not , ne was not the ground of feith to eny persoonys bileeving . That this be trewe which is bifore takun in the profe of the seconde premysse , that thoug the Apostlis hadde not written eny word , thei mygten have taugt the al hool ful feith to peple sufficiently , y may argue thus . In tyme of the oold Lawe it was so that al the bileeve conteynyd in thill● Lawe was taugt by mouth , and mas leerned by mouth . For whi Exod. the XIII . Chap. whanne it is seid of the paske day , that it schulde be kept yeerli by the Lawe thanne renning , it is seid ferthe anoon aftir this : And thou schalt telle to thi sone in that day , and schalt seie : This is it what the Lord dide to me , whanne y gede out of Egipt , and it schal be as a signe in thi honde ; and as a memorial bifore thi igen , and that the lawe of God be ever in thi mouth . For in a stronge honde the Lord ledde thee out of Egipt , &c. Also soone aftir there whanne it is bede that the peple of Iewis schulde halowe to God ech first gendrid thing that openeth the wombe among the sones of Israel as well of Men as of Bestis , thanne it is seid anoon aftir thus : And whanne thi sone schal aske of thee to morewe , and seie what is this ? thou schalt answere to him : In a stronge honde the Lord ledde us out of Egipt of the hous of servage . For whanne Pharao was maad hard , and wolde not delyver us ; the Lord killid al the first gendrid thing in the londe of Egypt fro the first gendrid of man til to the first gendrid of bestis : Therefore y offre to the Lord al thing of mawle kinde that openeth the wombe , and y agenbie alle the first gendrid thingis of my sones . Therefore it schal be as a signe in this honde , and as a thing hanged for mynde bifore thi igen . For in a stronge honde he ledde us out of Egipt . Also lyk sentence to this is written Deutro . VI. Chap. of the paske daie keping : and Josue IV. Chap. of the XII . Stoones taken out of the water and sette on drie lond into perpetual remembrance that Jordan was dried . Also Deutr. IV. Chap. it was seid thus : Forgete thou not the wordis which thin igen sigen , and falle thou not from thin herte in alle the daies of thi lyf . Thou schalt teche tho to thi sones and to thy sones sones . Telle thou the day in which thou stodist bifore thi Lord God in Oreb , whanne the Lord spake to me and seid , &c. Also Deutro . XI . Chap. it was seid thus : Putte these wordis in youre hertis and soulis , and hange ye the wordis for assigne in hondis and sette ye bitwixe youre igen , teche youre sones that thei thenke in tho wordis , whanne thou sittist in thi house , and goist in the wey , and liggist doun and risist . Thou schalt write tho wordis on the postis and gatis of thi house , that the daies of thee and of thi sones be multiplied in the lond , which , &c. Wherefore bi like skile in tyme of the newe Lawe the al hool feith mygt have be taugt bi word of mouthe fro oon to an othre into this present day sufficientli . Ferthemore into prof or into confirmacioun of the same seid seconde premysse availith this , that we seen in summe Monasteries the kunnyng and the fulfilling of certeyn usagis and customes be had forth in persoones of the Monestarie , and be continued bothe in knowing and in fulfilling sufficientli fro the first Fadirs of the Monestaries unto this present day , and that without eny writyng maad upon the same usagis , but bi discente of word oonli fro persoone into persoone . Wherfore in lyk maner the kunnyng and the using of al oure hool feith mygte have be hadde and lad and contynued sufficientli bi mynde and bi teching of mouthe fro Fadris and Prelatis into her Children and Parischens without eny writyng to be maad therupon . The seconde Argument is this : If it had be done in dede as is next above argued , that it mygte so have be doon , that is to seie , if it had be so doon that the Apostlis hadden taugt bi word manye Clerkis and manye of the lay folke the hool al ful feith sufficientli ; these Clerkis and laifolk surviving and outlyvyng to the Apostlis hadden taugt bi word the same al hool ful feith to othre Clerkis and laifolk succeding aftir the deeth of the Apostlis , and that sufficienli , and so forth into this day : thanne the feith so taugt bi word and so descending bi word fro persoonys into persoonys into this present day sufficientli , hadde be sufficientli groundid in the Clergie so taugten to othere . Thoug therwith a Scripture hadde be maad and delyvered forth bi the Apostlis upon the same feith ●o bi word taugt to othere . But so it was indede that the Apostlis taugten othre Clerkis the ful al hool feith bi word sufficientli , and the Clerkis so taugt of the Apostlis sufficientli taugten othere Clerkis succeding aftir them the same al hool feith , and that bi word sufficientli , and so forth continuali into this present day . Wherfore the al hool ful feith bothe in the tyme of the Apostlis and alwey ever sithen was groundid sufficientli in the Clergie for the tyme beyng and lyvyng , and bi the maner now seid teching and delyveryng . And thanne ferth it folowith thus . If the Clergie for the tyme being bi ther such now seid teching and delyvering was and is sufficient ground for our feith for al tyme sithen the daies of the Apost●lis : it folowith at the leest that for to loke aftir or sette eny othere thing as is Scripture , every othere thing to be ground of the same feith after Cristis teching bi word , and sithen the teching of the Apostlis bi word is no nede . The first premysse of this secunde principal argument is open ynoug to be trewe , and the II. Premysse of the same argument schal be proved thus . Crist bade to hise Apostlis Matth. the last Ch. thus , Go ye therefore and teche ye alle folkis , baptizing them in the name of the Fadir and of the Sone and of the Holi Goost : teching them to keep alle thingis whatever thingis y have comaundid to you ; and also Mark the last Chap. Crist bede to hise Apostlis thus , Go ye into al the World , and preche ye the Gospel to every creature : and anoon aftir it is seid there thus , Thei forsothe goyng forth prechiden every where . But so it is , that the Apostlis hadden not fulfilled this now seid Comaundement maad to them bi Crist , in lasse than thei hadden prechid bi word of mouthe sufficientli al the hool feith necessarie to be had of the peple . For whi al the hool feith necessarie to be had is included in the Gospel of God , that is to seie , in the message of God , which message God sent into the world . Wherfore sothe it is that the Apostlis prechiden bi word of mouthe to othere Clerkis and folkis al the hool ful feith sufficientl● : and so the secunde bifore maad principal premysse to be proved is trewe . The III. principal argument is this , If the Apostlis hadden taugt manye Clerkis and manye of the laifolk the hool al ful feith bi word of mouthe principali ; and these Clerkis and laifolk survyvyng and outlyvyng to the Apostlis hadden taugt bi word principali the same hool feith to othere Clerkis , and to othere folk aftir the deeth of the Apostlis , and so forth into this day : thanne the al hool feith so taugt bi word of mouthe principali and descending bi word principali fro persoonys into persoonys unto this present day hadde be principali groundid in the Clergie whilis the Clergie so taugt othere , thoug therwith had be a Scripture maad and delyvered forth bi the Apostlis to othere upon the same feith . But so it was in dede that the Apostlis taugten othere Clerkis the hool ful feith bi word principali , and tho clerkis so taugt of the Apostlis bi word principali taugten othere clerkis succeding to them the same al hool feith , and that bi word principali , and so forth contynueli into this present day . Wherefore the al hool feith bothe in the tyme of the Apostlis and alwey sithen was groundid principali in the Clergie for the tyme beyng and lyvyng ; and bi maner nowe seid teching and delyveryng . And thanne ferth it folowith thus , If the Clergie for the tyme veyng bi ther nowe seid such teching and delyveryng was and is the principal ground for our feith for al tyme aftir the daies of the Apostolis ; it folowith at the fulle that to loke aftir or seche aftir or seie Scripture to be the principal ground of our feith , or that Scripture schulde be a principal ground thereof , or more necessarie and better grounding of the same feith , thanne is the Clergie of the Church aftir the daies of the Apostlis , is waast ydel vanite and untrewe . The first Premysse of this III. principal argument is pleyn ynoug to be trewe . And for profe of the II. premysse of this III. principal argument may be maad the same argument , which bifore is maad for profe of the II. premysse of the II. principal argument , and that bi the rehercid Textis of Matt. the last chapter , and Mark the last chapter . The IV. principal argument is this , The Church of Crist which be foundid on erthe , and of which he is the heed , is alwey and altymes oon and the same , as S. Paul witnessith , where he seith that to man to have by the lawe oon Wyf undeptabili signifieth Crist to have oon Church for his spouse . And the same witnessith the Clergie bi the profis or sequencis , whiche he singith in the Masse of Dedicacioun Feest day , and in the VIII . day of the same Feest , and this same is comounli allegoriesed upon thilk Text Cant. Oon is mi Dove . But so it was that in the tyme of the Apostolis the Churche of Crist in erthe bi his principal partly , which was the Clergie , was of so greet worthinesse and auctorite and dignite , that he thanne more groundid the Feith of Crist , than Scripture groundid feith of Crist thanne . For whi the Apostlis thanne beyng the Clergie of Cristis Church groundid more Cristis Feith than ther writyng maad and writen bi them groundid as thanne the same Feith : in as moche as the effect of a cause dooth not so moche in to another effect as doith the cause of the same effect into the same other effect aftir good Philosophie . Wherfore it seemeth folowe that the Church of Crist nowe being , and at al tyme a this side the Apostlis for the tyme being is and was of great worthinesse , auctorite and dignite , that he now more groundith the Feith of Crist than Scripture groundith now the same Feith . Sithen oon and the same Churche is nowe and thanne , and therfore bi like skile the same Clergie of the Churche is now which was thanne . The V. principal argument is this , The Clergie of the Churche dispensith with the thing which holi Scripture forbedith . For whi the Pope geveth leeve to a Bigam , that is to seie to a man that hath be twies weddid , to be a Dekene and a Prest , notwithstonding that holi Scripture forbedith it . 1 Thi. 3. c. But so it is that the lesse worthi refreyneth not the worthier , neither lowseth the buidingis of the worthier . Wherfore the Clergie of holi Churche is worthier mygtier and of gretter auctorite than is holi Scripture , or at the leest the Clergie is of evene worthinesse , even power , and mygte and of auctorite with holi Scripture of the newe Testament . The VI. principal argument is this , The Chirche of Crist bi his cheef party the Clergie now and al tymes hath power to expowne , declare and interprete holi Scripture , thoug holi Scripture oweth to be undirstonde in the sense and undirstonding of God. But so it is that even peer hath power into his eeve peer aftir the comoun wel allowid proverbe ; neither the lesse worthi hath power on his worthier , as may be takin of Paul , Heb. 7. chap. where he seith , That the lesse worthi is blessid of the more worthi . Wherfore it seemeth that the Clergie and the Chirche bi his party , which is the Clergie is more worthi than is holi Scripture . The VII . principal Argument is this , What ever thing nedith to have upon him silf an interpreter or a declarer , nedith to have the same thing as his overseer and worthier . But so it is , that holi Scripture nedith to have of him silf an interpreter and a declarer , which is the Clergie in erthe , as for to schewe which is the dewe understonding of holi Scripture . Wherfore holi Scripture nedith to have the Clergie is to be to holi Scripture an overseer and to him as a worthier . The VIII . Argument is this , What ever thing the Apostlis settiden in the comoune Crede is to be bileeved and to be holden and usid of alle Cristen . But the Apostlis settiden in the comune Crede this Article , that is , for to bileeve to the general holi Chirche in erthe . Wherfore nedis it is to bileeve to the universal or general holi Chirche in erthe . And we mowe in noon othere wise bileeve to holi Chirche in erthe than we bileeven to the Clergie of the general Chirche in erthe , for as myche as the Clergie is the principal parti of holi Chirche in erthe . Wherfore it folowith that nedis we must bileeve to the Clergie of the general Chirche in erthe . And if the Clergie ougten in eny dede be bileeved , he ougte be bileeved in his dede whanne he determyneth eny Article to be taken as feith . For as myche as this dede is oon of the grettist aviseable dedis , which the Clergie dooth . Wherfore alle Cristen owen for to bileeve to the determynacioun of the Clergie thoug he determyne agens holi Scripture . Lo fadir these VIII . Argumentis y have gadered togidere for to be assoilid bi youre hige wisdom . CAP. II. SOne thi seid VIII . Argumentis ben rigt welcome to me . For me thenkith the answer and the assoiling of them with Goddis grace schal do good . The II. premysse of the same first principal Argument , whanne it is seid thus , Without holi Scripture our nowe had feith mygte have be to us sufficientli groundid is fals , for to speke of kindeli mygte in our side and in our Soulis without greet singular myracle of God above kind to have be doon in oure resouns and mynde . And it is moost convenient in this purpos to speke . And whanne for prof of this II. premysse it is argued thus , Thoug the Apostlis hadden not write eny word , yitt thei mygten have taugt to othere Clerkis and layfolk the hool al ful feith sufficientli , so theli this is fals . For whi a Feith is not taugt to a peple sufficientli , but if it be taugt so that bi thilk reching thei mowe cleerli undirstonde al it , and esili reporte al it , and remembre al it perfitli and currauntli , and kunne reherce it and talk it in a stable foorm of wordis without variaunce maad in wordis and processis whanne it is at dyverse tymes rehercid . And but if thei mowe have recours therto and to ech poynt therof redeli whanne eny nede schal aske . And sotheli for to speke of al the hool ful Feith written in the Gospels and Epistlis it may not in this seid wise be taugt , without that it be write , and but if the writing therof be delyvered to the Clergie . Wherfore oure al hool Feith which is now bitaken to us in Scripture , mygte never bi kinde have be taugt sufficientli to eny peple without therof the Scripture : and thoug ful manye a processe withynne the boondis of the Gospels ben lawe of resoun and of kinde , yitt this that Crist taugt it and rehercid it is Feith : and so the al hool Feith writen in the Gospels is oon long a tale for to be sufficientli learned without therof the writyng . And therfore sithen neither the Apostlis neither eny othere Clerkis mygten have taugt sufficientli the seid Feith without Scripture , and the peple mygte not bi studiyng in the Scripture have leerned without techers ; it folowith nedis that holi Scripture is more worthi ground of our Feith than is eny congregacioun of the Clergie . O my Sone , if thou woldist take hede hou a tale or a tiding bi the tyme that it hath runne thoroug IV. or V. mennys mouthis , takith pacchis and cloutis , and is chaunged in divers parties , and turned into lesingis , and al for defaute of therof the writing : and hou that langagis whos reulis ben not writen , as ben englisch , freensch and manye othere ben chaungid withynne yeeris and cuntrees , that oon man of the oon cuntree and of the oon tyme mygte not and schulde not kunne undirstonde a man of the othere kuntre and of the othere tyme , and al for this , that he seid langagis ben not stabili and foundamentali writen : thou schuldist ful soone and ful sikirli deeme , and so schulde ech wel avisid man deeme , that the long tale of the Gospels mygte never bi eny long tyme be truli and aftir oon maner toolde and reportid and remembrid of dyvers folke without therof the writing : but manye a cloute schulde therto be sette , and maney a good pece therof be takin awey , and moche strys schulde ther be about the trewe rehercel therof , as which were trewe rehercel therof and whiche were not so : but if the same long tale of the Gospels were write . And therfore there may no teching of the Clergie ground wee l & sufficientli to us oure seid Feith . And yitt the writyng maad and purveied bi God and bi the Apostlis , and bi the Apostlis heerers of thilke same long tale may grounde suffi●ientli the same Feith in ech Clerk or Lay-man notabili resoned for to understonde what he redith in the newe Testament , though he not leerne the same Feith bi eny general Counseil , or eny multitude of Clerkis tokider to be gaderid , thoug peraventure he schal have nede at some while and in some textis of the seid Scripture seche to have expositioun hadde bi the eldist party of the Churche joyned to the Apostlis and lyvyng in tyme of the Apostlis , as soschal be taugt in the book of Feith in Latyn and in the book of the Chirche . Verily as y may trowe thoroug al the tyme of werre during these XL. yeer bitwixe Ynglond and Fraunce , wiste y not scant III. or IV. men , whiche wolden accorde thorug our in telling hou a toun or a castel was wonne in Fraunce , or hou a batel was doon , the though thilk men were holden rigt feithful men and trewe , and thoug ech of them wolde habe swore that it was trewe what he tolde , and that he was present and sawe it . Wherfore bi all resoun in-lyk maner it wolde have be and was in dede of the report of the dedis and wordis of Christ , eer thei were writen bi the Evangelistis . And that in dede it was so therynne witnessith Luk in the prolog of his Gospel , and seith that therfore he was movid for to write the Gospel which he wrote . And so bi lyk skile for the same cause the othere Evangelistes gave them to writing . Hou ever therfore mygte it have be wel and trewe of oure Feith , if it schulde have come to us bi reporte of heering , and bi mouth speking without therof the writing . Also what that ever eny counseil of Clergie , or eny Clergie without gadering into counseil techith as Feith , even the Clergie referrith his so maad teching of Feith into holi Scripture . And therfore needis the holi Scripture is more worthi ground for oure Feith , than is the Clergie of the hool chirche on erthe . And if thou wolt wite of what Scripture y meene , ●ertis it is the writing of the oold Testament and of the newe Testament . For it witnessith al the Feith or ellis at the lest wel nigh al the Feith , which Crist sechith of us . Yhe and the writing of the newe Testament confeermeth al the oold Testament in that , that the writyng of the newe Testament referrith us oft into the writyng of the oold Testament ; as Matt. XXVI . ch . Mark XII . and Mark XIV . Johne I. Luke XXIV . Johne V. XVII.XIX . and XX. and in manye placis of the Epistlis of the newe Testament . Ferthemore sone not oonli the writyng of the al hool Feith in the Gospels is so necessarie to the peple being a this side the Apostlis , but also the same writyng maad and writen of the Apostlis were rigt necessarie as bi wey of kinde and of resoun to the same Apostlis , that bi the writyng of the Apostlis whiche thei wroten , thei himsilf migten holde in mynde the multitude of tho trouthis there writen . And that bi recurse to be maad of them into the seid writyng left that therof the perfigt mynde schulde bi kinde falle away from them , whilis thei were so moche in dyverse troublis occupied . And so therfore ful opene it is , that the writyng of oure Feith is more necessarie ground to us for oure Feith , than is eny congregacioun of Clerkis biganne sithen the deeth of the Apostlis . For answer to the Textis bifore alleggid of the oold Testament in the first argument it is to be seid that thoug bi tho Textis it is had fadris schulden teche bi mouth ther sones and ther sones sones the lawis of God and the benefits of God. Yitt bi tho Textis it is not hadde that thilk to be doone bi mouthe schulde have be sufficient teching to tho sones and sones sones without writing : and therfore tho textis maken not into the entent , into which the first argument them alleggith . Namelich sithen in the processis of the same Textis it is had among that it is bede with al this that the fadris schulden teche ther sones bi mouthe , it is had in the last of tho Textis that is to seie Deutron . XI . that tho same fadris and alle the peple schulde have Goddis lawis and Goddis benefeits in writing . For whi it is seid there that thei schulden have tho lawis and benefits bifore ther igen . And this is ynoug for answere to tho Textis . More thing according to this answer and confeermyng it thou maist see soone in the booke of leernyng in thi vulgar tunge . But thanne fadir if it was so necessarie writyng to be had upon Christen Feith , whi was writyng of oure Feith so long tyme deferrid eer it was maad by the Apostlis , as that Matthew wrote his Gospel in the VII . peer aftir Cristis ascencioun , and Mark wrote in the X. yere aftir Cristis ascencioun , as may be had bi croniclis of Martyn ; and Luk wrote aftir othere writers of the Gospelis , as he seith him silf in the prolog of his Gospel . And Jon wrote aftir alle the othere , as manye men trowen . Also whi wrote not ech Apostle as wel as summe ? Also whi wroten not thei to ech Cuntre ? Sone answer to thi first questioun may be this . Our Lord is wisist , and he is for to lede us into oure kunnyng to be had in profitabilist maner alwey rediest . And for as myche as peple to know bi experience hou necessarie it was to them for to have their Feith writen was to them more profitable than for to knowe it without experience : therfore God so schope that the Feith schulde bi a notable time be prechid oonli bi word to the peple , that thei mygten therbi take experience , that preching of the al hool Feith bi word oonli were not sufficient without therof the writyng , and thanne that therfore the peple schulde desire to have the Feith writen , and the Apostlis schulden se the same treuthe bi experience , and schulden consente for to write to the peple the same Feith , which bifore bi parcellis thei prechiden bi word . An othere cause mygte have be this . A preciouse thing whanne it is ligtli and soone gotten without long bifore goyng desrie to have it , schal be the lesse sette bi , whanne it is receyved . For as myche as the writyng conteyning oure al hool Feith is preciose , and ougte not be sette litil bi , neither be feyntli and unworthili receyved , therfore God so schope that it was long of the peple desirid eer thei it receyveden : as for lyk skile God differreth ful holi mennys boonys , for that bither long desiring and priyng and abiding aftir it thei schulden the more joie have , and the more thanke God , whanne thei it receyveden . An othere cause rennyng herwith mygte be that the Apostlis hadden not grettist leisers for persecuciouns , that thei mygten anoon in the bigynnyng have writen , and peraventure longe tyme in the biginnyng the Apostlis prechiden not , neither mynystriden to the peple but a fewe articles of Feith : as were these of Crists comyng , and of his incarnacioun , and of the cause whi he came . And longe tyme minethis mygte suffice for to bringe the peple into consent and bileeve of these fewe Feithis . Also scolers in ech kinde of scole schulden not be oppressid in the bigynnyng of ther scole with overmanye maters to be mynistrid to them at oonys or suddenli or oversoone . And therfore a good while bi yeeris scolers in the scole of cristendoom herden peces mele the Feith prechid eer the hool summe and birden therof was delyvered to them bi writing . And thus myche for answer to thi first questioun . If it be trewe that Joon the Evangelist wrote his Gospel eer than it is seid that he wrote ; and so that he wrote his Gospel bifore his comyng from exile , as therto may be hadde greet motyve bi the writyng is of Seynt Denis Areopagite , bi cause Joon hadde writen his Gospels eer Denys wrote hise bookis . Thanne answere to the secunde questioun may be this . Right as what is necessarie to a comonute is to be purveid fore : so what is waast and comberose and chargeose to a comonute is to be left of , and to be avoidid . And for as much as whanne Mathew , Mark , Luk , and Joon haden writen , the othere Apostlis sithen these writingis , and sithen these writingis were sufficient to expresse the comyng of Crist , the birth of Crist , the lyvyng of Crist , the teching of Crist : and therfore the othere Apostlis wolden not as for the same maters combre the peplis wittis with eny more writingis therupon . And that what oon Apostle or a Disciple wrote , alle the othere Apostlis and Disciplis knewen . We mowe take mark bi this , that Petir in his Epistil the laste knowlechith that he wiste of Poulis writing ; and bi a greet liklihode he knewe what the othere writers wroten : and bi as myche greet liklihood Poul wist what Petir wrote , and what ech othere writer wrote ; and therfore he himsilf wrote noon Gospel , but helde him content with the Gospels writen of othere . Namelich siithen Luk was felowe to Poul in mych of alle Poulis labouris , and therfore to Poul mygte not be straunge and unwist the writing of Luk. And also that it was not to Poul unknown , it seemeth wel herbi . For in the first Epistle to Corinthies the XI . ch . Poul rehercith the processe of Luk the XXII . ch . wel nyg word bi word . And thus myche Sone for answere to thi II. questioun . To thi III. questioun y answere thus , The Apostlis knewe wee l as thei mygten wel knowe bi resoun , that the writyng of oure general Feith wole serve like wele to peple of each cuntre , as to peple of oon cuntre : and thei wisten that the oon same writyng mygte and schulde renne from oon cuntre into anothere cuntre , like as Poul in his Epistle to the Colociens biddith that thilk same Epistle schulde be radde to the peple which ben callid Laodocenses . And therfore it was no nede to make to dyverse cuntrees dyverse writingis in this wise dyvers ; that thei schulden conceyve dyverse maters , thoug the writing of oon and the same mater mygte be writen or translatid into dyverse langagis . And thus is the III. questioun assoili● . Fadir y perceyve wel hou ye hav declarid ful wel that what was taken to prove the seid II. premysse in the first principal argument is untrewe , and therfore it is to be denyed . But ye hav not answerid to the argumentis for the prof of it what was so taken in to the prof of the same seid II. premysse . Therfore Fadir answere ye to them . Sone the first argument bifore maad for prof of it what was taken to prove the seid II. premysse , goith upon processis and textis of the oold Testament , whiche prove no thing the entent whitherto thou bringist them in thine argument . For whi tho textis wole no more than this , that God wolde the oold Lawe and the oold Feith be leerned bi heering of word . But certis herof folowith not that God wolde or meened it to be leerned so and in lyk maner sufficientli . And therfore the textis hurten not myn entent , neither thei proven the entent wherfore thou brougtist them forth into thin argument . Also the contrarie , that is to seie , that God meened thilk leernyng bi word herd was not sufficient to the Clergie therynne and to the peple thanne ; apperith wel bi this , that God bede the oold Lawe to be writen , and forto so bidde had be yvel and in veyn , if the teching and the leernyng of the same . Lawe bi word oonli hadde be sufficient . To the II. argument maad into the same entent y answere thus . Thoug a fewe usagis and customes in monestaries mowe be born in mynde without writing ; hou schulde therof folowe that so long a tale as is the storie of the IV. Gospels mygte be born in mynde bi leerning of word without therof eny writing . That this schulde folowe , hath no colour , and therfore thilk argument is ligt to be in this now seid maner answered and assioiled . CAP. III. FAdir agens you metith this : that the Feith which was in the beginning of the world , and was contynued forth into the daies of Moyses , was not writen . For whi Moyses which was aftir the beginnyng of the world bi XX. hundrid yeeris , wrote the book of Genesis , and it is seid comounli , he wrote it bi inspiracioun , and bi such propheci wherbi thingis passid ben knowen above power to knowe them bi kinde , and yitt thilke Feith was a long tale and a long storie , as is opene be the book of Genesis with rehercels ful hard to mynde upon generaciouns of persoonys and upon the names of persoonys . Wherfore it seemeth that as wel the stories of the Gospels mygte have be sufficientli taugt of the Apostlis , and have be leerned of the othere Clergie and of the peple without writing . Sone if thou or eny othere man ellis were sikir or hadde eny greet liklihood herto , and gretter than to the contrarie , that there was no writing of the Feith in the eldist tyme fro the bigynnyng of the world into the flood of Noe , and fro thennes into the writing of Moyses , thin argument were stronge . But certis noon such sikirnes neither eny such liklihood to the contrarie is had . For whi soon aftir the flood of Noe there was leernyng of the VII . Sciencis , and writing therof maad in II. pilers , oon of brass and another of erthe : and also in the same tyme there was leernyng and writing of Whicchecraft or of Nycromancie , as the Maistir of Stories * writith in the Chapiter of the Toure of Babel . And if worldli men in that tyme were so bisi in worldli leernyng and writing ; it is not to be trowid but lyk bisi were summe of manye goostli men in leernyng and writing of goostli maters perteyning to the Feith and the servyce of God and to the eend wherto man was maad . Wherfore it is more likli that in tho dais soone aftir the flood of Noe there was writing of Feith perteyning to God and to mannys governyng and eending : than that there was no on such in tho daies anoon aftir the flood of Noe. Also long bifore the flood of Noe Ennok founde lettris and wrote book is , as the Maistir of stories seith . And this Ennok was a passing holy man , as the Bible witnessith . And he lyved in the daies of Adam . Wherfore sithen it is so that such as a man is , such is his leernyng , studying and writing : it is more likli that he wrote holi wondirful thingis of the Feith . And namelich sithen he lyved in the daies of Adam , which coude ful myche teche Ennok what he schulde write in such mater , than that he wrote eny othere worldli thing oonli . And sithen Noe was a ful holi man , it is likeli that he hadde and kept sum and myche of this writing with him saaf in his schippe whilis the flood durid namelich sithen he prechid an hundrid wintre to the peple eer the flood came that thei schulde leeve ther synne . And certis suche preching coude not have be doon without greet kunnyng of ful goostli thingis . And also it muste be bi alle liklihood that Ennok delyvered to his owne Sone Mathussale the same goostli writing which Ennok wrote . And this Mathussale the Sone of Ennok lyvede with Noe six hundrid wintre : and therfore it is to be seid that Noe hadde ful myche and hige kunnyng of Feith and of his writing . For so good a man as Noe was , wolde not leeve unaspied so profitable a writing . And what he had so profitabili in writing he kept saal in his schipp , and delyvered aftir to hise Sones Sem , Cam , and Japheth , which Sem clepid otherwise Melchisedeck lyved in the daies of Abraham . Wherfore Abraham bi dilygence of his holynesse schapide him to receyve the same writing of Sem. And bi liklihode Abraham bitooke it to Ysaac , Ysaac to Jacob , and Jacob to hise Sones : and hou likli it is that Ennok wrote what he leerned of Adam perteyning to God and to Men , so likli is it that Noe or sum othere wrote what he leernyd of Matussale , that felle in the daies of Ennok and of Matussale : and Sem or sum othere in the daies of Sem wrote what he leernyd of Noe that felle in the daies of Noe. And Abraham or othere in hise daies wrote what he herd of Sem that felle in the daies of Sem , which was clepid Melchisedeck . For whi even liklihode was of ech of these casis , as was in eny oon of them . And so at the laste Moises gaderid al this togider , and maad a book therof which is clepid Genesis . And certis this is more likli bi storie bifore allegid and bi resoun togidere , than forto sei that Moyses had bi inspiracioun without eny manys bifore govun to him informacioun . Namelich sithen we owen for to not feyne forge allegge but the trowe , nor holde eny myracle to be doon , save whanne nebe compellith us therto : that is to seie , that we mowe not save the caase otherwise bi liklihode of resoun for to seie that Moyses hadde sufficient informacioun bifore of writings , thoug he schulde make the book of Genesis , than is liklihode to this that he had noon such now seid informacioun . Therfore in this case it is not to renne into myracle , thoug divers doctouris in this case , and in special Gregory upon Ezechiel , without myche avisement , and soon moved bi devocioun so doon . Also of sum thing doon bifore the flood of Noe , wherof no mensioun is maad in the writing of Moyses , we have knowing in stories , as of this , that Lameth was an hunter and dymme of sigt , and that he was lad bi a yong man in hunting , and that he schotte Cayn bi dressing of the seid leder . Of this thing so untaugt in Moyses writing we mygte not have had knowing , if there had not be eny writing bifore Noes flood of thingis which bifelle bifore the same flood . Wherfore such writing of stories was bifore Noes flood . And thanne ferthe if such storying of worldli chauncis was writen bifore Noes flood : moche rather storying of worthi goostli thingis was writen bifore the same flood . And if this be trewe , thanne suche writen stories weren kept saaf bi Noe in his schippe for skile bifore maad : and so thei came aftirwarde into the knowing of Moyses , as is bifore argued : and Moyses compiled the book Genesis out of them : and whanne the bokis of Moyses were hadde , the othere bokis fallen out of use , as it is likli to bifall ; for so it fallith in othere lyk casis . O Fadir me thenketh ye holden a ful reasonable wey in this mater , and such a wey , which hath more likli evydencis for it , than hath the contrari party . Therfore youre wey ougte bi lawe of kinde , and undir perel of vice and of synne be holden , till gretter evydence be founden to the contrarie , thanne ben the evydencis making for this party . But certis out of this folowith , as semeth to me , that we schulde holde this party , that Esdras renewid not the oold Testament in writing bi gift of inspiracioun , as is comounli holde : but that he renewid the oold Testament in this wise , that he maad be writen and multiplied manye bookis of the oold Testament manye mo than there were bifore , and that for zele which that he hadde to this that Goddis Lawe schulde be wel knowe , thoug of ech kinde of tho Bookis sum Copie was bifore . For whi like evydencis ben that Esdras hadde Copies of the oold Lawe , as ben evydencis that Moyses hadde Copies for to write or compile bi them the Book of Genesis . Yhe gretter evydencis to holde this now seid affirmative party , thanne ben evydencis for to holde the contrarie negative party . Sone y holde wel with thi conceyt in this mater , and the evidencis therto ben these . Hou ever yvel the Peple of Iewis at eny tyme was , yitt thei were never without summe holi lovers and keepers of the same among them . Forwhi whanne grettist ydolatrie was usid in Jewri in the daies of King Achab so fer forth , that the Prophete Hely weved and seid to God , That of alle the Jewis there was noon but he al oon left alyve which lovyd and kept the Lawe . The Lord answerid to Hely and seid , ( that it was not so , for he kept to him he seide ) More than five hundrid in Israel , whiche never bowid ther knees to Baal . That is to seie , to the fals God , which in tho daies was worschipid openli thorug al Israel . And if this was trewe in tho daies of grettist ydolatrie , that there was manye privey lovers and kepers of the Lawe ; bi like skile it schulde be trowid , that in ech othere tyme there weren suche lovers and kepers of the Lawe . And in lyk it was in ech tyme whanne Jerusalem was in traldom bi enemyes withoutforth , and whanne the Jewis weren translatid into Babilonye , and whilis thei dwelliden there . But so it is , that no man lettrid wolde caste him to be urri knower of the Lawe , and therfore an urri keper therof , but that he wolde caste him to have the same lawe in writing . Wherfore in alle tymes of the Jewis , both whilis thei were in the lond of Israel , and whilis thei were in the lond of Babilonye , there were among summe of them bokis writen of the lawe and usid of them : thoug the lawe writen in summe bokis was brent in the brennyng of the Temple . Also Jeremye lyvede and abode in Jerusalem , whilis the last and grettist captivite of the citee was maad , and whilis the Jewis weren laste translatid , and the temple was distroied , and herof he proficied , and wrote his Prophecie a litil before eer this grettist and last captivite was doon . And aftir that this captivite was doon , he abiding in Jerusalem with the releef and rescail of the Jewis , wrote his book clepid the Trenys . But al this was not likeli to be , if Jeremye schulde not have had with him the Book of the Lawe , into the keping of which lawe he so often preachid and stirid the peple . Wherfore it is to be trowid that Jeremye had with him alwey writen a book of the lawe ; thoug sum book conteyning the same lawe was brent in the temple . And for lyk skile it is to be trowid that Ezechiel hadde also the lawe writen , which Ezechiel lyved in tyme of this grettist and last thraldom , and was caried into Babylonye fro Jerusalem with the greet route . And in Babilonie the fifth yere of this thraldom he bigan to prophecie there in Babilonie . Also sumwhat bifore the thraldoms of Jerusalem the King of Joas maad the book of of the lawe be knowun , and be publischid ful myche , which long bifore was unknown as to the Prestis and to the more multitude of the peple . Wherfore it is lyk that in this Kingis daies there were writen in greet noumbre manye bokis of the lawe . Nameli sithen the peple were thanne brougt into a greet devocioun anentis the lawe , as it is open . Also in ech tyme of Jewis there weren summe Prophetis , as may be takun bi the prologgis of Jerom into the bokis of Prophetis , and also bi the text : and to them it longid to not be unknowers of the lawe , in as moche as God comaundid his lawe to be of his peple knowun . And without writing such so long a law mygte not be knowun . Wherfore at alle daies of the Jewis both in Israel and in Babilonie there were bokis al redi of the same writen . And herto wolde serve ful openli the storie of Thobie , and the story of Susanne , Daniel 13. ch . ne were that thei ben Apocrisis . Also Daniel , Esdras , Neomyas , Zorobabel , Mardoche , Hester , and othere were kepers of the lawe , whilis thei weren freeli in Babylonie inhabiting , as the storie of the Bible makith mencioun . Wherfore it is like that thei hadden the lawe writen , namelich sithen thei mygten sende and have messages to and fro Jerusalem and Babylonie . And if al this be trewe , certis it is likli ynoug , that whanne Esdras and Zorobabel came fro Babylonie into Jerusalem for to bilde agen the citee and the temple : thei hadden bokis al redi writen of the lawe : and thanne hereof folowingli this that Esdras renewid the five bokis of Moyses and alle the stories into hise daies , is to be undirstonde thus : that he wrote or provokid or ordeynyde to be writen and multiplied manye bokis of the same lawe in great noumbre , wherof was not but fewe bifore . And if this be trewe , as it hath more likeli evidencis to be trowid for trewe than hath his contrarie party : it folewith that for to seie this whiche summe Doctouris comounli holden with the Maistir of stories , that Esdras bi inspiracioun wrote without eny copi alle the five Bokis of Moyses , and alle the o●here Bokis of Stories and of Prophecies in to hise daies , is not but a feynyd thing . For it is seid without sufficient therto servyng evydencis . And therfore this seid opinioun of Esdras his writing bi privey miraclus inspiracioun , is worthi to be leid a side . Namelich sithen to privey myraclis we schulde not renne for to defend oure opinioun or oure answere bi them without that sufficient evydence therto serveth . For ellis there mygte noon opinioun be overcome bi strengthe of argument , hou false so ever the opinioun were : so that he included no repugnance , such as God mygte not do bi myracle . CAP. IV. FAdir , aftir alle this , what is seid for answere to the first principal argument , and what is sunken in bi occasioun of the same answere , it is now tyme the ye biginne answere to the second principal argument . Sone , thou seist sooth , and therfore as for answere to the second and third principal argumentis togidere , the second premysse in ever ech of them is to be denyed . Forwhi sithen bi answer maad to the first principal argument it is declarid that the Apostlis mygten not without writing teche sufficientli oure al hool ful feith , wherof nowe is the newe Testament writen , it folewith that thei taugten not without writing sufficientli the same seid al hool ful feith , whiche is agens and contrarie to the second premysse of the second principal argument . Neither thei taugten without writing principali the same al hool ful feith which is agens and contrarie to the second premysse of the third principal argument . And that for as myche as what the Aposilis mygten not do sufficientli or principali , thei diden not sufficientli neither principali . And so as now y bifore seid , the bothe second premysses in the second and third principal argumentis ben to be denyed . Ferthemore thoug Christ bede as thou allegist Matt. and Mark the last chapitris , hise Aposilis to preche al the hool Gospel , and so al the hool feith to ech creature by parcel mel in word speking of dyvers tymes , and thoug thei fulfillid this Comaundement , yitt herof folowith not that Crist has herynne bade them preche the Gospel and the al hool feith as sufficientli or principali to be doon . For Crist wolde that a good preching not sufficient neither principal schulde go bifore the teching ful and sufficient and principal : which principal and sufficient teching aftirward schulde be doon bi writing oonli , or ellis bi word and writing togidere . For as the Philosophie seith , Kind in his worcking beginneth fro imperfit pr●ceding and growing into perfit : and man dooth in the same wise in hise werkis of craft . And thoug God the Auctor and maker of kinde do in same wise in hise Werkis , as it is not to be wondrid , but it is to be wel prisid . Forwhi in that his worching accordith wel with oure resoun . And so the two premysses in thin bothe argumentis maad for proving of the two principal premyssis in the second and third principal argumentis be not groundid upon the textis of Mathew and Mark in ther last Chapitris , and ben to be denied . And this wise sufficient answere is maad to the second and to the third principal argumentis togidere . For answere to the fourth principal argument thou schalt undirstonde that Paul seith ad Ephes. ch . IV. thus : Oon is the Lord , oon feith , and oon Baptim . And yitt the baptim of this man here in Ynglond is not the same baptym in being and in kinde , which is the baptym of anothere man in Fraunce . For ech man as he is dyvers in being fro ech othere man , so his baptim and his sacramental waisching is dyvers in being fro ech othere mannys baptim and waisching in water . Nevertheles this baptim of this man in Ynglond is oon in significacioun and in representacioun with ech othere mannys baptim in Fraunce . Forwhi alle the baptims and sacramenten are oon thing , which is this as Poul seith , Rom. c. That ech man owith be deed and biried to alle synnys and rise into a new lyf in clennes of vertu . Also in lyk maner the Chirche of Ynglond is oon Chirche with the Chirche of Fraunce , but hou , certis not in being , in kinde and in substaunce . Forwhi the peple being here is not the peple being there . But thei ben oon in reputacioun of auctorite of feith , of power , and of jurisdictioun . That is to seie , for the oon of these Chirchis hath lyk power and juresdictioun to the othere goven to them fro God. And in lyk maner it is to be undirstonde whanne it is seid that the Chirche whiche now is , is the same Chirche which was this same tyme a thousind wintre , or which was in the daies of the Apostlis : or that the Chirche of God is alwei oon not in being or in kinde or substaunce . Forwhi the peple is not now and thanne oon , neither alwey oon , but oon in reputacioun . And not in al maner reputacioun , but in reputacioun of lyk feith , and of lyk power , and of lyk jurisdi●●ioun goven fro God. But certis open it is to ech mannys resoun that thoug the Chirche nowe lyvyng be in this seid maner of reputacioun the same Chirche whiche the Apostlis weren , yitt it nedith not to folowe that this Chirche nowe lyvyng hath like moche kunnyng and power for to witnes oure feith as hadde the Chirche , which the Apostlis weren . Neither it folowith that this Chirche now lyvyng hath more kunning and power forto witnesse than hath the writing of the newe testament forto so witnesse : thoug it were so that the Chirche of the Apostlis hadde kunnyng and power forto so more witnesse . And al herfore . For this Chirche is not the same Chirche in kinde , in being , and in substaunce with the othere seid Chirch , rigt as these pesoonys be not tho persoonys . And thilk Chirche had informacioun of the feith bi heering the Apostlis and the Evaungelistis , whiche the Chirche now being hath not , but so sechith aftir forto have bi reding in the writing of the Apostlis and Evangelistis . And so , Sone , if thou woldist this argument if it were maad to thee : this Chirche now lyvyng , and the Chirche of the Apostlis weren oon in the seid reputacioun . Therefore as the Apostlis weren in this degree of holi lyvyng and mygten do myraclis , s●eke with dyvers tungis and write a new testament , and witnesse that thei sawe Crist do and suffre , and herd him teche ; so this Chirche now being is lyk holi , and may do lyk greet myraclis , may speke with dyverse tungis , and write a newe testament , and witnesse that he sige Crist do and suffre and herde him teche . Even so in lyk maner thou schalt be moved forto deme thin owne fourth principal argument that it make no folowing : which argument is this . The present Chirche is alwey oon and the same with the Chirche of the Apostlis . Wherfore as the Chirche of the Apostlis groundid the feith more than Scripture it groundith ; therfore the Chirche , which now is , groundith more our feith than Scripture it groundith . Hou ever it be of the conclusioun or of the consequent of the argument , which conclusioun or consequent whether it be trewe or no schal be tretid in the boke of the Chirche in Latin. And ferthemore , Sone , thoug thou woldist putte a successive aggregate of alle the Apostlis and of alle Cristen Men , whiche ever weren ben and schulen be , to be the Chirche of Crist , and therfore that there is alwey thoroug al tymes oon , and the same Chirche in aggregate being kinde and substaunce : yitt herof folowith not that hou ever kunnyng holi mygti and worthi this aggregat was in eny time bifore in hise parties passid , so kunnyng holi mygti and worthi this aggregat is now in hise parties now being : no more than folowith if the successive aggregate mygte as he was thanne in hise parties passid do myraclis , that the same aggregat may do now as he is in hise parties now being : no more than it folowith , if Ynglond sumtyme mygte make such a conquest , therfore he schal be ever a power forto make lyke greet conquest . And therfore , Sone , if thi fourth argument be maad in this wise , the hool successive aggregat of Clerkis is now which was in the tyme of the Apostlis ; but in thilk this aggregat was a worthier witnesser of oure feith than was Scripture : therfore so is this aggregat now . Certis this argument is not worth . For he concludith and makith no folowing . Nevertheles , Sone , for to putte and holde such a successive aggregate in kinde in propirte without figurative speche is agens good Philosophie , and therfore ▪ agens good resoun , and agens trouthe , as ful wel mygte be provyd , if this place were according to trete such mater . But whilis the putting and the holding therof hurtith not my present entent , y wole here lete the treting therof passe undir suffraunce . For answere to thi fifth principal argument thou schalt undirstonde that scripture of the newe testament is not thorug ech party of him lyk in auctorite in worthines and in dignite . For whi summe parties of Scripture techen to us feith , summe techen to us lawe of kinde and of natural resoun , as the text in it silf wel schewith , and Austyn witnessith the same . Nevertheles this that Crist taugt thilk lawe of kinde and of resoun , wherof it is writen in holi writte that Crist them taugte , is feith . For whi , this that he so taugt them cannot be leerned and found bi mannys resoun without therof a teller and a denouncer . Summe parties of the seid scripture techen to us positive ordinauncis of Crist , as ben the sacramentis , and sum partie therof techen to us ordinauncis of sum Apostle , as the lawe of bigamie , and that a woman vowe not chas●ite bifore the sixtieth yeer of hir age . Now , Sone , thoug the Clergie that now is , and thoug the Pope that now is , may dispense with it that the Scripture techith us the ordinaunre of an Apostle and may revoke it , as he may dispense with this that Poul ordeynyd a bigam to not be Deken or Prest : 1 Thim . III. ch . and with this that Poul ordeynyd a widowe to not take perpetual videwite undir boond eer sche be of LX. Winter , and but if sche hadde be wyf of oon man , 1. Thim . IV. ch . yhe and revoke these two pointis ; bicause that the Pope is of lyk auctorite and of juresdictioun with ech or with the grettist of the Apostlis : yitt herof folowith not , that the Clergie now lyvyng or the Pope now lyvyng may dispense with this that Scripture techith as the positive ordinaunce of Crist ; and that he may revoke eny of tho ordinauncis . Forwhi so revoke and dispense mygte noon of the Apostlis . And so thoug the Chirche now lyvyng be evene in auctorite and power with sum parti of Scripture , as with ful few parties of Scripture , as in this forto make positive ordinaunces lyk as holi Scripture bi power of the Apostle maad , and for to revoke thilk positive ordinaunce of holi Scripture maad by the Apostle : yitt he is not evene in auctorite and power with al the Scripture of the Newe Testament , neither with manye othere parties therof . To thi sixth argument y answere , graunting the first premysse , that the Chirche now lyvyng hath power forto expowne and interprete and declare the trewe undirstonding of holi Scripture . And y deny the second premysse that even peer hath no power into his even peer . Forwhi the sugget hath some power upon his Sovereyn as for to loke upon him , forto speke to him , and forto warne him of hise harms , and forto defend him , and such othere . And so the Chirche now being , yhe and ech thrifty wel sped studient in Divinite hath power forto declare and expowne holi Scripture : yhe and ech good Grammarien hath power to construe Scripture , so that as the urri dewe literal undirstonding we schulden aske and leerne of a greet leerned sad Divine , rather than of anothir youngir and lasse leernyd Divine : so we schulde aske and leerne it of the universal or general hool Clergie rather than of eny perticuler persoone or persoonys save in the execeptioun spokun of in the first parti of this book in the seventh ch . and in othere chap. aftir there folowing . And therfore as it folowith not herof that ech thrifti Divine and ech Gramarien is more worthi for to grounde Feith than is holi Scripture , so it folewith not that the Chirche now lyvyng or the Clergie now lyvyg are more worthi forto grounde feith than is holi Scripture . Sone , manye kindis of Powers ther ben . The even Peer hath no power of constreynyng upon his even Peer : that is to seie forto make his even peer to do what he wold not do in thilk kind of werk , in which thei ben evene peers : and yitt oon evene Peer may revoke and relese that the othere evene Peer ordeynyth or biddith to be do or doith indede : as we seen that oon executour revokith and relesith what the othere ioined to him executour ordeyneth , biddith or doith , namelich bi the Lawe of Ynglond , and in this case is ech Pope with ech of the Apostlis . As for answere to thi VII . principal Argument , y seie that power forto interprete , expoune and declare which is the rigt sense of Scripture is not but a ful litil power upon Scripture : as power forto construe Scripture aftir rulis of gramer is a ful litil power upon Scripture ; but yitt moche lasse than the othere power now spokun . Forwhi so bi these powers no thing is takun awey fro Scripture what he had bifore , neither eny thing is sette of the newe to Scripture , what Scripture hadde not bifore , neither eny thing is commaundid to be or not to be agens the comaunding the or nylling of Scripture . And that bicause this seid power of interpreting , expownyng , declaring and construyng is not but a power of kunnyng oonli for to schewe and make open the thing of Scripture which is in Scripture al redi bifore thoug priveli and hid : rigt as the Prest in Lent tyme drawith the Lent veil , and therbi makith open to the peple what was bifore in the Auter alredi , thoug not seen of the peple . Wherfore the first Premysse in thi VII . principal Argument is untrewe and to be denyed , whanne it is seid thus : Whatever thing nedith to have upon him an Interpreter or Expowner or a Declarer , nedith to have the same thing as his overer and worthier . And whi this is untrewe it is now seid . Forwhi ellis a Deltene yhe the Perisch Clerk were worthier than the Prest stonding at the auter , whanne the Clerk drawith aside the Lent veil . And also if the seid first Premysse were trewe , thanne Scripture were worthier than sche her silf is , and sche were overer to hir silf , which is repugnaunce . For whi Scripture ful oft expowneth hir silf bi as moche as bi the reding of Scripture in oon parti a man schal leerne which is the trewe undirstonding of Scripture in al othere parti wherynne he doutid or unknewe bifore . Also Sone the Iugis which the King makith in his rewine for to juge alle cause aftir the Lawe which he and his Parlament malten , ben not so worthi forto grounde rigt wisnes in causis as the seid Lawe is . Forwhi al that thei han to juge rigt wisnes in causis thei han of thilk Lawe : and yitt the same seid Iugis han power bi ther greet kunnyng for to declare what is the trewe entent of the Lawe writen or not writen , whanne othere not so kunnyng persoonys in the Lawe as thei ben dougten therynne or not so fer seen therynne . And therfore bi lyk maner in this present purpos it is that thoug the Clergie or sum of the Clergie bi ther greet leernyng have power or kunnyng forto declare to simpler folk which is the urri sense and undirstonding of Scripture : yitt herof folowith not the Clergie or thilk persoone of the Clergie so declaring is worthier in wei of grounding what Scripture was ordeyned to grounde bi his dewe undirstonding of treuthe , than is the same Scripture in him silf for so to grounde . For certis it may be that sum oon simple persoon as in Fame or in State is wiser forto knowe juge and declare what is the trewe sense of a certeyn portioun of Scripture , and what is the treuthe of sum Article , and that for his long studying , laboring , and avising therupon , than is a greet general Conceil . For whi ful of it is seen that oon persoon in a general Conceil redressith al the Conceil fro that , that thei wolden ordeyne , as y have rad . If oon symple persoone had not agenstonde bi hise resounis a general Counceil wolde have ordeyned that Prestis schulde have be weddid to Wyves if thei wolden . And also y have rad in the tre departid storie that if Finucius * hadde not recleimed in the greet Counceil of Nice there hadde be ordeynyde that tho Prestis which have had Wyves schulden have left ther Wyves and schulden have be divorced fro hem . For answere to thi VIII . argument thou schalt undirstonde that it is not oon and the same forto trowe a thing to be , and forto trowe the same thing for whi y may trowe the Sowdan of Babylonye to be , yitt it nedith not therfore that y trowe to him . And in lyk maner it is not oon and the same forto bileeve a thing to be , and forto bileeve to thilk thing . For whi y may and ougte bileeve the feend to be , and yitt y ougte not therbi forto bileeve to the Feende . Wherfore it is not oon and the same forto bileeve oon universal Chirche of God in erthe to be , and forto biléeve to thilk oon universal Chirche . And sithen it is so that bi thilk Article putte into the comoun vulgar Crede y bileeve the holi universal Chirche , we ben not taughte as bi strengthe of thilk wordis forto bileeve othere than this that oon holi universal Chirche is , and what folowith therof . Even as bi lyk Articlis of the same comoun Crede , bi lyk tenour of wordis we ben taught oon Bap●im to be , forgevenes of Synnys to be , everlastyng lyf to be ; and not bi tho Articlis forto bileeve to oon Baptim , and forto bileeve to forgevenes of Synnys , and forto bileeve to everlastyng Lyf , as schal be schewid bettir her aftir in this same II. partie the VIII . Ch. Wherfore folowith that bi the tenour of thilk Article in the comoun Crede in which and bi which we ben taugt for to bileeve oon holi universal Chirche , we ben not taught forto bileeve to the holi universal Chirche , that is to seie to bileeve that the holi universal Chirche seith and techith treuthe . So that if we be bounde forto bileeve to the holi universal Chirche in this now seid undirstonding , it must rise bi sum othere fundament than bi thilk Argument in the comoun vulgar Crede , which in thi VIII . Argument thou alleggist . Whi the Article to be bileeved that oon universal Chirche of God is , was putte into the comoun Crede , schal be sumwhat tretid here aftir in this same II. Parti the VII . Ch. and more sumwhere ellis in Latyn . Nevertheles schortli to seie here . Soon aftir the Apostlis rosen Heretikis , and summe of them helden that there were dyverse Chirchis of God on erthe , and that thei were a Chirche of God bi hem silf . And for as myche as the grete Fadris in the Chirche hadden abomynacioun herof , thei puttiden into the comoun Crede forto bileeve oon hool universal Chirche to be with hise parties not discording oon fro the othere in Feith of God. And this is fer fro this for to bileeve nedis to thilk universal Chirche in alle ●asis . This is ynow o my Sone here for an answere to thin VIII . principal Argument . Also it is to be undirstonde that Catholik is as myche to seie as General , and therfore the Catholik Feith is as myche to seie as General and Vniversal Feith , and Catholik Chirche is as myche to seie as General or Vniversal Chirche . This wole good and trewe , grammer , and this wolen oold Doctouris of dunte as Ysidir and Bede in ther writingis . And alle witti men knowen that tho significaciouns of wordis in Latyn ougten be take of grammer . Also Orthodoxe is as myche to seie as rigt glorie , or the thing which is worthi rigt glorie : and therfore al trewe Feith , thoug it be particuler , ougte be clepid Orthodoxe Feith , thoug not ech Feith ougt be clepid Catholik Feith , and ech trew feithful particuler Chirche ougte be clepid Catholik Chirche , that is to seie General or Vniversal Chirche . And yitt men now late not wee l leerned in Latin and in Grammer , as good weren that thei weren , and as the oold Scole of Grammer brougte forthe men leerned , hav brougte into a viciose use now late bi ignonoraunce of trewe Grammer for to calle a thing Catholik , for that it is Orthodoxe , evene as for defaute of sufficient leernyng in Grammer men bigynne forto bringe into use forto seie in Alioquin schort , where if thei were wel leernyd in Grammer thei wolden sei Alioquin longe . Loke alle men whether the Ele●●urarie whiche Nicholas the Phisisien in his Antidotari callith Catholicon is called so for that it is Orthodoxe or for that it is universal . And loke also alle men whether the Book of Januens● in Grammer upon the IV. parties of Grammer is callid Catholicon for that it is Orthodoxe , or for that it is universal ; and thanne lete alle them be schamed , or at the leest lete them amende ther ignoraunce , whiche cl●pen the Chirche or Feith Catholik for that it is Orthodoxe or trewe , and not for that it is universal or general . CHAP. V. FAdir may the Clergie or al the hool Chirche in erthe make , of the newe eny Article to be Feith , which was not bifore Feith in it silf . Sone , I wolde thou forgatist not what is taugt in the first parti of the folower to the donet the XI . ch . hou that Feith is takun in II. maners . In oon maner the knowing bi which we knowen the trewe Article , is clepid Feith ; and this maner of taking Feith is propre . In an othere maner the same trewe Article in it silf knowen ●i Feith now seid in the first maner , is clepid also Feith . But the secunde maner of cleeping , thoug it be oft usid , it is an unpropir maner of cleeping . Ensample herof is this : the knowing with which y knowe that Marie conseived C●ist in her maydenhode , is Feith in the first maner of speeche ; and the same Treuthe or Article now rehercid and bileeved , which is this , Marie conceyved Crist in her Maydenhode , is Feith in the II. maner of speche . And lyk maner ech othere Article bileeved is woned to be clepid Feith . Thanne ferthe thus , ever ech of these maners may be departid into tweyn othere maners . For whi as it apperith Chap. in the first parti of the folower to the donet , the knowing wherynne y consent in myn undirstonding to a treuthe beyng above oure capacite to knowe , save bi therof Goddis affermyng or reveling is Feith . And also the knowing wherynne y consent in myn undirstonding to a treuthe not bi my resoun● fynding , but bi this that a creature , which for good evydeneis y trowe not therynne to lie , it affeermede , is Feith . And so the comoun speche usith to seie , y gave credence to him , he is a credible man , and so forth of othere spechis lyk . Wherfore it folowith bi strengthe of the first particioun now bifore seid , that answeringli to these now last seid membris , the Article or the Treuthe knowun bi the first membre of this last particioun is Feith ; and the Article or Treuthe knowun bi the II. membre of this particioun is also seid Feith . Fadir , the particiouns or dep●r●ingis of Feith y conteyne wel , and y take and comprehende them sufficientli in mi witt and in my mynde . Wel Sone thanne ferthe thus . Take thou thilk Feith which is a knowing whereynne we consenten in oure undirstonding to a treuthe being above oure capacite to fynde and knowe , and therfore we knowen it bi this that God it affeermyd ; and take thou the Feith which is the Article or the Treuthe in this now seid maner knowun , and certis never neither of these II. Feithis the Clergie or the hool Chirche may make of the newe at his owne wil. Forwhi it is not in the power of the Clergie , neither in the power of the hool Chirche forto make such an Article to be trewe or to be untrewe ; as it is not in the Chirchis power forto make this to be trewe or to be untrewe , that Marie conceyved a Childe in her maydenhode , or this , that Crist was de●d and roos agen unto lyf , and so forthe of othere Articlis of Feith in this seid maner and kind . And therfore it that al the Clergie or the hool Chirche may do heraboute , is denouncing and declaring and defynyng to the sympler parti of the Chirche what is in ever either of these now last seid maners , and that this is to be take for su●h seid Feith , and that this othere is to be take for such Feith , and so forthe of othere lyk . But alle wise men may soone se that fer is this fro power to make eny thing to be such seid Feith ; and that the Chirche makith not a thing to be such Feith in this that he decreeth , decerneth , jugith , determyneth , and witnessith , and publis●hith a thing to be such a Feith . ●esoun wole that the wiser parti of al the hool multitude of Cristen Men take upon them forto teche and enfoorme auctoritativeli the simpler parti , which thing ougte be take for Feith and which not , and that into greet aligting and esiyng and suring to the simpler parti : and ●o doith the Clergie to the Lay parti . And of more strengthe than this is , y se not that the determynacioun of the Chirche is . But agenward take thou Feith which is the knowyng wherynne we consenten in oure undirstonding to a treuthe which we fynden not in oure resonyng other wise than for a creature , which for sufficient evydencis we trowen not therynne to lie , it affeermyde : and take thou the same Treuthe so of us trowid and bileeved , which also is Feith : and ever either of these Feithis may be maad of new of the Clergie . Forwhi the Clergie may make now first a Fastyng day and an Holi day , which never weren bifore . And of this making and ordinaunce risen up these II. Treuthis which never were bifore : this day is to be fastid , and this day is to be halowid . Now manye of the symple peple mowe leerne these II. Trouthis of the Clergie , that is to seie , thei mowe leerne and knowe that this day is to be fastid , and this day is to be holowid : which thei witen not whi save for this that the Clergie seien so and affeermen so to them . And therfore it is in the power of the Clergie to make into them such Feith as is now seid . Fadir , this maner of Feith whiche the Chirche may make is of noon othere kind , but as is the credence or Feith which ech housholder may make to hise yong Children and hise rude and symple Hyves and to his Hondmaydens , and Boond Men not myche witti to resone : and therfore these Feithis whiche the Clergie may make ben fer fro the hignes and worthines of Feithis , whiche God to us makith . And therfore Fadir lete us speke her aftir , as we hav spoken bifore of tho Feithis , which we hav bi affermyng of God : for suche ben algatis necessarie to oure helpe . Sone y assente wel that we schulen so speke , and therfore aske therof what thou wolte . Fadir y aske this : owith the Clergie or the Chirche bileeve as Feith eny Article which is not expressid in the litteral sense or undirstonding of holi Scripture ; and which is not folowing out of eny Article in holi Scripture ; but if he have forto it bileeve and trowe bi this Argument : whatever God affeermed or schewid or revelid is trewe . This Article God affeermyd or revelid . Wherfore this Article is trewe . And but if he have sufficient evydence for Treuthe of the II. Premysse , as bi such a Premysse : whatever the Apostlis or othere undoutabili trewe heerers of God , or sum undoutable myracle , or sum undoutable inspiracioun , or sum undoutable appering without forth or withynne forth to eny persoone , or sum long uce of bileevyng in the Chirche without eny bigynnyng knewen therof , witnessid God to have affeermyd or revelid or schewid ; God it affermed revelid or schewid . So it is that the Apostlis or sum other undoutatable credible heerer of God or sum undoutable myracle or sum undoutable inspiracioun , or sum undoutable appeering withynne forthe or without forth , or sum seid longe uce of bileeving in the Chirche , witnessid that God affeermyd or revelid this Article . Wherfore treuthe is that God affeermyd thilk same Article . And yitt fer ther upon the II. now seid Premysse he muste have notabili likli evydencis in Argument , and so likli that to the contrarie is not hadde , neither hopid to be hadde eny evydence so likli . And sotheli Sone , as may ful openli be deducid , if al what is seid of Feith in this present Book be wee l takun undirstonden and comprehendid , whatever Article the Clergie or the hool Chirche bileeveth as Feith , and hath not upon the same Article this seid processe of evydence and of prof : he in so bileevyng is over hasti , and usurpith and presumeth ferther than he schulde : and upon whatever Article the Clergie can have the said processe of prof , it the Clergie may bileeve as Feith without perel . And if the Clergie have such a preef as now is ensampled upon sum Article not writen openli in holi Scripture , neither folowingli out of eny Article so writen , ( the Chirche so hath upon these trouthis that this holi lyver aftir his deeth is acceptid into salvacioun and to be reverencid and worschipid and folowid as for a savyd Soule and moche lovyd and worschipid of God , and so of many Martiris , Confessouris and Virgins othere and dyverse fro the persoonys of the Apostlis : the Chirche hath the now seid prof , and that bi help of Myraclis wel tried and examyned bi sufficient trewe witnessing , or bi open at fulle schewing . Thoug the Chirche nedith not seche help of Myraclis for the Apostlis to be doon , and that bicause Crist seid to them : Thus joie and be ye glad , for your names ben writen in Hevenes . And thanne therof folowith this to be take for an Article of Feith : Thomas of Cantirbiri is a Seint , Joon of Bridlington is a Seint in the said dew undirstonding of this word Seynt ; and so forthe of othere whose lyvyng and for whom the myraclis doon be wee l examyned and tried bi witnessis sworne notwithstonding that pretense Myraclis and pretense Inspiraciouns and pretense Appeeringis of God or of Aungels withynne forth and without forth and legendis or lyves of Seyntis and othere stories whiche ben writen and hadde in ●ame , ben ful slider and unsure groundis forto grounde upon them Feith , that is to seie , a treuthe passing nature and revelid bi God , without passing greet trial of them . For certis among them a diligent wise ensercher schal fynde sumtyme Supersticiouns , sumtymes Errouris agens sure knowen Treuthe , sumtyme Heresies agens the Feith , and sumtyme contrariete bitwix hem silf ; as forto putte out in special where and hou oft , it were ●ver longe here . And therfore thoug the Chirche suffre manye suche to renne forth and be redde , and be takin as wise men wole juge and fele of them ; the Chirche is not so hasty forto determyne autoritativeli them to be trewe . Nevertheles alle tho whiche the Chirche takith into greet and perfigt examinacioun , and ther aftir jugith and ●erreeth and determyneth autentikli to be trewe ben nedis to be take for trewe , in lasse than sufficient prof be made into the contrarie , and unto tyme thilk prof be maad and knowe , as y seid bifore in the Ch. of the first parti of this Book . But yitt that the Apostlis bitoken not , out and bisidis holi Scripture eny Articlis unwriten to be bileeved for necessarie Feithis , thoug summe men so comounli holden , y may argue bi rigt notable evydencis , of whiche the first is this . The Apostlis bitoken not to cristen men eny Articlis to be bileeved as such seid Feith bi eny such wey , which the Apostlis knowen to be no spedeful and sufficient wey forto in it bitake eny Articlis to be bileeved as so greet Feith . But so it is that the Apostlis knewen wel that to bitake to the heering and mynde of the peple oonli without writing eny such Articlis forto be of them bileeved was no spedeful and sufficient wey . Wherfore the. Apostlis not so bitoken . The II. Premysse of this Argument may in this wise be proved . Thilk wey was wel knowen considered and aspied to be insufficient and unspedful , which was bi the Apostlis remedied and left and leid aside . But so it was that this seid wey for to belyvere eny Articlis as such feith to the peple bi heering and mynde oonli without writing was left and leid aside and remedied bi this that thei wroten the Gospels and Epistlis to the peple . Forwhi ellis thei hadden no sufficient cause for to so write . And Luk in his prolog unto hise Gospel meneth the same . Wherfore it folowith , that the seid wey was wee l knowin and considered and aspied to be insufficient for the seid entent to be sufficientli sped . Also the seid second premysse mygte be proved thus : The Apostlis maad so wise bi the holi Goost forto overse and knowe Scripturis of the oold testament , mygte soon knowe and remembre hou that manye trouthis Adam seide and taugte to hise sones and hise ofspring over it that is writen in the Bible . Wherof no man in the tyme of the Apostlis coude eny thing seie : and thilk maner it was knowun of the Apostlis to be trewe that Noe and Abraham seiden and taugten manye treuthis to ther here 's not writen , whiche no man coude reherce in tyme of the Apostlis , and al for that thei were not writen . And in lyk maner it was trewe of David and of Solomon auentis ther heerers , so that noon of ther wordis be knowun , than tho ben writen . And if we wolen come neer hoom , Joon the Evangelist seithen the last ch . of his Gospel , that mo myraclis Crist dide , than be writen in this Book , which if thei weren writen , al the world , thoug it were turned into bokis , schulde not take and comprehendo . And that of al tho myraclis not writen in the Gospels not ●on is of us now knowun . Wherfore it folowith that so wyse men as weren the Apostlis in goostli necessarie maters , and so fulfilled with the holi goost , and also wel putte into good avi●is bi ful witti Clerkis convertid into Cristen Feith knewn well that this wey forto delyver necessarie feith to peplis bi word and heering and mynde oonli without that of the writing was insufficient to the peple . The second evydence is this . If the Apostlis hadden lete renne eny Articlis undir necessarie feith to be bileeved without prof of the Scripture ; this entent and dede of the Apostlis schulde have be better knowen and holden of the Chirche , which was in tyme of grete Constantyn the Emperor , than of eny Chirche being aftir tho seid daies . For so it was the Chirche in the daies of Constantyn holde not , trowid not , and considerid not , that the Apostlis so left without writing eny Articlis to be takun as necessarie feith . Wherfore no Chirche aftir the daies of Constantyn owith so holde . The second premysse y may prove thus . In the daies of the greet and first Constantyn Emperour there was maad an universal Counceil of all Cristen in Nice of Bityne , in which universal Counceil was gaderid the Latyn Clerkis and the Greek Clerkis togider for this entent principali to declare the trewe feith in the article upon which Ari errid , and folowingli forto putte out in an expresse Crede the substauncial pointis and articlis of oure feith , as is opene in the stories clepid ecclisiastick storie and tripartid storie , or ellis thus . The Churchis storie and the third departid storie : which stories ben the worthiest and moste credible of eny othere save the Bible . And therfore so thei dide and maad a Crede , which in the seid second book is writen . But so it muste nedis have be that if the Chirche in tho daies hadde knowen or trowid that the Apostlis had delyvered to the peple eny articlis undir heering and mynde oonli ; the Chirche in thilk seid general Counseil gaderid for to point and articlee maters of our feith wolden rather have sette forth in writing of the Crede than maad tho seid articlis , which the Apostlis left out of writing , than tho of whom expresse mencioun is maad in the writing of the Apostlis . And that fer as myche as to the mo n●de remedie is rather to be goven than to the lasse nede . And the nede to putte tho Articlis undir writing was ful greet as soone aftir appere . Wherfore the Chirche then gaderid hadde no conceite that the Apostlis leften eny suche Articlis of necessarie feith , which the Apostlis not wroten . And in lyk maner as it was in the first seid general Counseil of Nice that thei pointiden out Articlis of bileeve to alle Cristen peple into a foorm of a Crede , so dide anothere greet general Counseil aftir at Constantynopil , and manye othere provincial Counseils , as apperith in the book clepid Decrees of Counseils rehercen the II. now seid Credis ; and in noon of them so making and pointing Articlis of oure feith in ther credis is mensioun maad of eny articlis taugt bi the Apostlis out of Scripture . The III. evydence is this . If eny Article schulde be left to peple fro the Apostlis undir heering and mynde to be holde and bileeved of the peple greet as feith , these pointis and articlis schulde be tho rather than othere , or as soon as othere ; that is to seie : we schulen prie toward the Eest , we schulen blesse us with a cros , Prestis schulen make tre foold crossis upon the brede and wyne offride in the a●ter bifore the consecracioun , the font of baptim schal be blessid with oile , and baptisid persoonys schulen be anointed with oile . But so it is that ech of the seid governauncis takun ther bigynnyng and ordinaunce of oure Fadirs oonli not the Apostlis bi a chapiter of holi Ba●ile in the summe of Gracian , Dist. XI . c. Ecclesiasticorum . And in the same wise it is to be demed of holi water , whom Alisaundir the first and Pope ordeynyd . And of holi brede and of the moost parti of observaciouns in the Masse , and of the fasting Lent , and of manye othere suche observaciouns , whom alle holi Fadirs sithen the Apostlis ordeynyd , and as it appereth by opene witnessing of writings . Wherfore it is not to be holde that eny othere observaciouns or articlis dyvers fro these now rehercid the Apostlis bitoke without writing to be kept and to be bileeved as such seid greet feith . Also holi Basile the now bifore alleggid c. in the summe of Gracian , c. XI . Ecclesiasticorum , departith tho thingis whiche alle Cristen owen to holde and to bileeve into III. membris , that is to seie , into thingis pointis or articlis , which to us levith and bitakith apostolik ordinaunce , that is to seie , ordinaunce of a Pope , or of Popes , which to us bitaketh holi Scripture , and which to us bitaketh devoute uce chosen of the mo part of the peple . Wherfore holi Basile conceyved no mo membris than these III. to be nedis takun and kept of Cristen peple : and thanne folowith that he conceyvyd not such a fourth membre to be takun and kept of the peple , that is to seie , whiche the Apostlis taugten and leften and bitoken for substauncial feith without writing . And that bi the first nowe rehercid membre Basile undirstood Popis ordinauncis it is likli therfore : Forwhi the ordinauncis of Popis ben ful famose and more famose and more reverente attendaunce in the comoun peple than is the custom and usage of the comoun peple , or at the leest of and even so myche . Wherfore it is likli that Basile left not Popis ordinauncis unspokun of in his particioun bifore seid . But othere it is that he speke not of Popis ordinauncis , but if he speak , therof in the first membre of the sei● particioun . Wherfore it is trewe , that he so speke . And so fynally forto seie into the principal entent of this present chapiter , y am not ware that the Chirche techis or delyverith eny thing to be suche seid catholick feith as a treuthe doon or taught in tym of Crist or of the Apostlis , exceptid which is conteynyd expressely in the writing of the newe testament or following prof in former argument . If eny othere man kan remembre him of othere or of 〈◊〉 , wel be it . But yitt thingis doon or taugt longe aftir tyme of the Apostlis the Chirch may determyn for such seid feith , thoug not as a treuthe doon or taugt or revealid bi God in the tyme of Crist or of the Apostlis , but l●tir aftir the tyme of Crist and of the Apostlis : among whiche thingis declarid bi the Chirch for feith not conteynyd expresse●t or impressel● in holi Scripture , if eny such be , y remembre me nowe of noon , save of it what is bifore seid in this seid chapiter lo●gen to the c●nony●●ng of Seintis . And that if eny such be , which condicioun y seie for peraventure it may be hold and undirst●nd wee l , that the Chirch ●ntendith not forto decree and determyn and publisch this to be an article of such seid feith , Thomas of Cantirbiri is a seynt , John of Bridlington is a seynt , Ambrose is a seynt , and so of othere lyk divers fro Marie , and fro the Apostlis in the newe testament , but the Chirch admyttith and allowith them to be holde and morschiped and fo●●wid for seintis in al , or in myche thing taugt or doon bi them , & ellis peple schulde not courtesi so do , as the Chirch 〈◊〉 not or determyneth neyther publisc●●th the writings of Ambros , of Jerom , of Austyn to be trewe , but admittis them to be take in 〈◊〉 of stydiyng , and of reading and heering with fredom to feele of them evydencys nowe reasona●li and sufficientli more in tyme comyng whiche writing is schulden not ellis boldely and ●o●●seli be take into suche studiyng , reading and heering as thei now ben take ; ne were the seid admissioun doon upon them bi the Chirch , even as the Chirch repellith and we●●neth the writingis of sinn othere writers to be take into uce of reeding and heering courseli , of which both dedis doon bi Pope Gelasi mensioun is maad in the summe of Gracian Dist. XV ▪ c. Sancta Romana , and therfore thoug y wole not exclude fro sum what helping into the grounding myraclis and revelaciouns and longe uce of bileeving in the Chirch , namelich which may be in longe uce of understaunding thus or thus holi Scripture , as for his litteral sence yitt thei ben ech ful feble in him silf for to found the seid feith , but he be sufficienth proved and tried . And ferthemore it seimeth that the Apostlis entendiden not for to give eny catholick feith necessarie to Cristen Mennys savacioun bi word oonli to be kept without writing and remembraunce , and so bi al that is writen fro the biginnen of this present chapiter hiderto , it semeth that the Clergie ougte not induce or constreyne the othere peple into bilieve and feith of othere pointis and articlis as upon the feith of whom is hangen oure salvacioun than ben expressid in the litteral sense of holi Scripture , or following them so expressed . O Fadir , y am mych delitid in your so wise and depe forth leeding of the seid now bifore goyng pro●●s . Nevertheless y truste so moche in youre to me good Fadirhood that ye wole suffre me make agens your doctrine this now to folowe objectioun . Oon of the best Clerkis and wisist Divins and clepid therfore the Doctour Sutel Scotus , seith in his writing that this article Crist in his deith of bodi discerdid into hellis is an article of necessarie feith . And that for as myche as it is putte in the comoun crede , whiche e●ede is ascribid to have be maad of the Apostlis , and yitt this ●ame article , as he seith , is not groundid in holi Scripture . Wherfore youre doctryne stondith not , if this Doctour was not in this his newe seide sentence bigilid . O Sone , he berith him ful wel which is never bigilid , namelich if he write myche or teche myche . For as holi Scripture seith in myche spechis defaut is not wanting . But that the seid Doctour was in this conceit bigilid , so y may schewe thus . In the tyme of Austyn and of othere holi Clerkis aboute Austyns tyme the comoune crede hadde not withynne him this seid article : Crist in his deeth of bodi descendid to hellis , as y prove in the book of feith in Latyn . And no man may seie that the Apost●is settiden thilk article in the comoun crede , a this side the daies of Apostlis . Wherfore nedis it is trewe that neither bifore neither aftir Austyns daies the Apostlis settiden thilk article into the comoun crede . And so the grounde Foundemente and cause whi the seid Doctour held the seid article to be a feith is not trewe , that is to seie , that the Apostlis puttiden thilk article into the comoun crede ▪ and that the Kirke may make noon such article of feith , is bifore schewid in of this present chapiter the for-heed . That in the tyme of Austyn and of othere holi Fadris about Austyns tyme the comoun crede had not this seid article it is opene bi diverse and manye omelies and expo-siciouns , which Austyn and the othere seid Fadris maden , expownyng the comoun crede in ther daies rennyng . And that fro article to article bi and bi fro the first unto the last , and thei leeven unspokun of the now seid article . And also thei overleepen this article . Caetera desunt . An Alphabetical TABLE of the more Obsolete English Words to be found in the Treatise , with their Significations . A. AGens , against . Aghe , against . Agenbie , redeem . Agens metith , opposeth . Algatis , in all respects . Aligting , facilitating . Anentis , concerning . Anoon , presently . Apocri●is , Apocryphal . Apower , able . Ari , Arlus . Assoilid , refuted . A this side , since . Auter , Altar . Aviseable , deliberate . Avisement , deliberation . B. Bede , commanded . Benefetis , benefits . Berith , behaveth . Bi , by . Bifelle , be●el . Biknows , acknowledgeth . Bileeve , bel●ef . Birden , burden . Biried , buried . Bisi , bulsie . Bisidis , besides . Bitaken , delivered . Bitooke , delivered . Boondis , contents . Boonys , gifts , graces . Brennyng , burning . Brent , burnt . Buidingis , commands . C. Cast him , set himself . Certis , certainly . Chargeose , expensive . Chauncis , accidents . Che●●r , superior . Clepid , called . Comberose , cumbersom . Combre , loud . Comonute , soc●ety . Conicacioun , examination . Coude , could . Courseli , hastily . D. Deed , dead . Deeme , judge . Dekene , Deacon . Demed , considered . Departid , divided . Departith , divideth . Dewe , due . Discencioun , dissention . Doome , judgment . Dougten , doubtful . Dowte , doubt . Dressing , beating . Dunte , ●ame . Durid , lasted . Dwelliden , dwelt . Dymme , dim . E. Ellis , else . Ennok , Enoch . Eny , any . Erthe , earth . Esili , easily . Evene , equ●l . Expowne , expound . F. Fadir , father . Fadris , fathers . Feende , dev●l . Felle , happened . Fer , far . Ferthe , forth . Fier , fire . Finucius , Paphnutius . Folowing , consequence . Folowingli , consequently . Forheed , foregoing part . Foundement , foundation . Fro , from . G. Gede , went. Gendrid , born . Goostli , spiritual ▪ Govun , given . Grete , great . Groundeli , fundamentally . Groundier , firmer . Grow in , intervene . H. Hadde , had . Han , have . Hangement , hanging . Han , have . Heed , head . Heere , hear . Hemsilf , themselves . Her , their . Herden , heard . Here that , whereas . Here 's , heirs . Hige , high . Hise , his . Holde , hold . Holi , holy . Hondis , hands . Hool , whole . Hyve , company . I. Igen , eyes . Impresseli , impl●citly . Ion , John. Ioon , John. Iugis , Judges . K. Kinde , nature . Kindeli , natural or ordinary . Kirke , Church . Kunne , can . Kunnyng , knowledg . Kuntre , countrey . L. Leefir , more willing . Lesingis , lies . Lettris , letters . Liggist , lyeth . Likli , likely . Litil , little . Longid to , belonged . Lyf , life . Lyk , like . Lyvyng , living . M. Maad , made . Mannys , many . Mawle , male . Mede , Salvation . Mennys , mens . Mensioun , mention . Mete agens , oppose . Mo , more . Moche , much . Money , many . More , greater . Morewe , morrow . Mowe , may . Myche , much . Mygte , power . Mygten , might . Mynystriden , administred . Myraclus , m●raculous . N. Namelich , namely . Ne , neither . Nede , necessity . Nedis , necessarily . Ni●asse , unless . Noon , none . Notabili , notably . Noumbre , number . Nylling , nulling . O. Omelies , Homilies . Oold , old . Oon , one . Oonli , only . Oonys , once . Openli , mani●estly . Othre , other . Overer , super●ours . Owen , ought . P. Pacchis and cloutis , additions . Parischens , Parishioner . Paske , Passeover . Peces mele , p●ecemeal . Per●it , perfect . Persoonys , persons . Physisien , Physitian . Poulis , Pauls . Prechiden , preached . Premyssis , propositions . Pretense , pretended . Prie , pray . Privey , private . Processe , passage . Proficied , prophesied . Prologgis , prologues . Puplischid , published . Purveied , provided . R. Radde , read . Recleimed , opposed . Redi , ready . Releef and resca●l , poorer and meaner sort . Renne , run . Rennyng , running or curr●nt . Rennyng herewith , concuring to it . Resoned , learned . Resoun , reason . Reule , rule . Rewine , room . Rightwisnesse , justice . Roos , rose . Route , multitude . S. Saaf , safe . Sad , grave . Sadnesse , gravity . Save the caase , solve the question . Scant , scarce . Schai , shall . Schapide , prepared . Sche , she . Schewe , shew . Schipp , ship . Schope , intended or ordered . Schortli , shortly . Schotte , slew . Schulde , should . Scole , school . Se , see . Seche , seek . Seie , say . Servage , bondage . Settid , resolved . Settiden , placed . Seyntis , Saints . Sigen , did see . Sikir , secure . Sikirli , securely . Sithen , since . Slider , uncertain . Sone , Son. Sooth , truth ▪ Sothe , certain . Sotheli , certainly . Sowdan , Soldan . Stabili , firmly . Stirid , stirred . Suffraunce , permission . Sugget , subject . Sum , some . Summe , some . Sunken in , drawn in . Synnys , Sins . T. Take mark , be shewed . Takun , assumed . Teche , teach . Thanne , then . Thei , they . Thennes , thence . Theuke , meditate . Thi , thy . Thilk , that , or the said . Tho , those . Thorug , through . Tho that , who . Ti● to , unto . Togidere , together . Tre , three . Trenys , lamentations . Tretid , treated . Treuli , treuly . Trew , true . Trouthis , truths . Trowe , believe . Tungis , tongues . Twey , two . Twies , twice . V. Uce , use . Uerri , very . Ueyn , vain . Uidewite , widowhood . Unbigilefulnesse , veracity . Undeptabili , undoubtedly . Undoutabili , undoubtedly . Unto tyme , un●●l . Unwist , unknown . Urri , true . W. Waast , vain . Waisching , washing . Wee l , well . Weie , way . Wel prisid , well esteemed . Weren , were . Werkis , works . Werre , War. Weved , complained . Whanne , when . Whicchecraft , witchcraft . Whilis , whilst . 100 Wintre , 100 years . Wiste , know . Withoute forth , external . Withynne forth , internal . Witti , learned . Wittis , undirstanding . Wittyngis , testimonies . Wolden , would . Wole , will. Worching , working . Worschipid , worshiped . Worschipid , esteemed . Wyf , Wife . Y. Y , I. Ydel , idle . Ye , you . Yere , year . Yhe , yea . Yitt , yet . Ynoug , enough . Ysidir , Isidore . Yvel , evil . FINIS . Notes, typically marginal, from the original text Notes for div A53931-e170 * Tract . in Ioan. 96 , 97. † Lib. Strom. passim . ‖ De Praescript . Haeres . * Lib. 3. cap. 2. lib. 2. cap. 3. Quia non possit ex his ( S. Scripturis ) inveniri veritas ab his qui nesciunt Traditionem . Non enim per literas traditam illam sed per vivam vocem . Ibid. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apologetic . in fine Prologi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Post medium . * Dissuasive from Popery . Par. 2. lib. 1. Sect. 2. † Sed tum S. Doctrina hujusmodi auctoritatibus ( philosophorum ) utitur quasi extrantis argumentis & probabilibus , auctoritatibus autem Canonicae Scripturae utitur propriè ex necessitate argument●ndo , auctoritatibus autem allorum doctorum eccl●siae , quasi arguendo ex propri●s sed probabilibus . Inniiitur enim fides nostra revelationi Apostolis & Prophetis factae , quì canonicos libros scripserunt ● non autem revelationi , si qua fuit aliis Doctoribus facta . Unde dicit Augustinus in epistolâ ad Hier. &c. par . 1. qu. 1. art . 8. * Non tamen ex hoc aliquid deperit S. Scripturae ; quia nihil sub spirituali sensu continetur fidei necessarium , quod Scriptur per literalem sensum alicubi manifestè non tradat . Art. 10. † De Deo dicere non debemus , quod in S. Scripturâ non invenitur , vel per verba , vel per sensum . qu. 36. Art. 2. * Primò , secundùm authoritates Sanctarum Scripturarum , utrùm fides ita se habeat , demonstrandum . Sentent . lib. 1. Dist. 2. qu. 3. † 1.2 . qu. 106 ▪ Art. 2. ‖ Lex nova principaliter ipsa gratia est Spiritûs S. in corde fidelium scripta ; secundariò autem est lex scripta , prout in ●â traduntur illa , quae vel ad gratiam disponunt , vel ad usum ipsius gratiae spectant . Ibid. * Omnia quae credenda traduntur in Novo Testamento explicitè & apertè , traduntur credenda in Veteri Testamento , sed implicitè & sub figurâ , & secundùm hoc etiam quantùm ad credenda lex nova continetur in veteri . Ibid. Art. 3. † Tenetur homo explicitè credere omnes fidei articulos , implicitè verò quaecunque in sacrâ traduntur Scripturâ . 2.2 . Qu. 1. Art. 5. Concl. ‖ Videtur quod inconvenient●r articuli fidei in Symbolo ponantur . Sacra enim Scriptura est regula fidei cui nec addere nec substrahere licet . Dicitur enim , &c. 2.2 . Qu. 1. Art. 9. * Ad primum ergo dicendum , quòd veritas fidei in S. Scripturis diffusè continetur , & variis modis , &c. Et ideò fuit necessarium ut ex sententiis S. Scripturae aliquid manifestum summariè colligeretur , quod propon●retur omnibus ad credendum : quod quidem non est additum S. Scripturae , sed potiùs ex S. Scripturâ disumptum . Ibid. † Eos enim talem potestatem & authoritatem habuisse à Christo tenemur credere ; qualem per verba Scripturae sibi tradita convincere possumus , nonaliam . Defensor pacis . l. 2. c. 4. ‖ Nulli sermoni vel scripturae fidem sive credulitatem certam aut confessionem veritatis praestare tenemur , nisi iis quae Canonicae appellantur , i. e. quae in volumine Bibliae continentur . Ibid. l. 2. c. 28. * De gest . Concil . Basil. l. 1. paulò ante med . † Scriptura sacra est regula fidei , contra quam bene intellectam non est admittenda authoritas seu ratio , &c. Haec regula fundamentum est commune nobis & haereticis quos impugnare conamur . Tract . contra Haeresi● de commun . sub utráque speci● , Opp. Tom. 1. p. 521. Nihil audendum dicere de divinis , nisi quae nobis à Scripturâ sacrâ tradita sunt . Cujus ratio est quoniam Scriptura nobis tradita est tanquam regula sufficiens & infallibilis pro regimi●t totius Ecclesiastici corporis & membrorum usque in finem saeculi . Est igitur talis ars , talis regula vel exemplar , cui se non conformans alia doctrin● vel abjicienda est , ut haereticalis , aut suspecta ; aut impertinens ad religionem prorsus est habenda . Suspecta est omnis revelatio , quam non confirmat lex &c prophetae cum Evangelio . Alioquin , &c. De Examinat . Doctrin . Par. 2. Tom. 1. p. 541. * Constat autem quòd Canon Bibliae lex est Dei per revelationem habita ; cujus Assertiones literales innituntur huic unico literali principio . Declarat . verit . quae credenda sunt de necessit . salut . Tom. 1. p. 414. † Licet autem Ecclesiae militantis authoricas sit maxima , &c. non illi tamen nos oportet ( ut videtur ) triumphantis Ecclesiae titulos ascribere , ut infallibilis sit & impeccabilis , quae saepe , ut nôsti & fallit & fallitur . — Mirum sanè primâ specie satis videtur , quòd authoritatem peregrinantis in terrâ Ecclesiae authoritati videtur Evangelii anteponere : cùm in multis illa falli possit , illud omnino nequaquam possit : & cum ipsius Ecclesiae authoritas quantum ad ipsius radicem & fundamentum maximè ex Evangelio constet , &c. Disput. de materiâ Conc. Gen. p. 61 , 62. Lugd. Bat. 1613. † Doctrinale fidei antiquae . Tom. 1. lib. 2. cap. 20 , 21 , 22. ‖ Qui adhuc credunt Scripturarum Canon●m imperfectum , & posse adhuc augeri per authoritatem Ecclesiae , cum Iudaeis plenitudinem temporis expectant , Iudaico forsan sub Messia . cap. 2● . Nec tamen hîc laudo supericilium quod quidam attollunt , volentes occasione hujus dicti decretum patrum in Ecclesiâ majoris esse auctoris & culminis & ponderis , quàm sit auctoritas Scripturarum . Quod quidem non tam ineptum videtur quàm satuum : nisi talis quis dicat , &c. cap. 21. * Subjicitur tamen ipsi , sicut testis judici , & testimonium veritati , sicut praeconizatio definitioni , & sicut praeco regi . Ibid. Cap. 22. * Omnium optimè atque certissime Scripturis Canonicis . Ecce quatuor vias veniendi ad indubiam veritatem , sed plus & minùs certas , quarum prima & certissima est per Scripturas Divinas . Ibid. † Quòd autem praedictus articulus sit inter alios omnes primus , in quem omnes alii resolvuntur , manifestum est : quia si dubitatio circa alios articulos contingit , statim ad sacram Scripturam veluti ad certissimam & inobliquabilem regulam communiter recurritur ; & secundùm testimonium veritatis ejusdem sublatis dubiis veritas elucescit . — Nisi autem Ecclesiae existentia sciatur ; nulla est Scripturae authoritas . Concil . Tom. XII . p. 1025. Praecipuè & maximè ●sumenda est ex authoritate S. Scripturae . p. 1026. ‖ Sexta Suppositio . Fides & omnia necessaria ad salutem tam credenda quàm agenda fundantur in sensu literali ( S. Scripturae ) & ex ipso solo argumentatio sumitur ad probandum ea quae fidei sunt vel necessitatis ad salutem . p. 1028. † Septima suppositio . S. Scriptura in sensu literali sanè & benè intellecta est infallibilis fidei regula & sufficientissima . * Si S. Scriptura non esset sufficiens fidei regula , sequeretur quòd , &c. p. 1029. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil . Flor. Sess. 8. Conc. Tom. XIII . p. 14● . * N●gari non potest , etsiper modum declarationis veniret , qui● sit additio , quae prohibita videtur , & prohibitum hoc verbum apponi . Cùm verò induxistis actae Patrum , quibus aliqua videntur declarari , dubium nostrum non tangit . Nam quòd aliquod apponatur fidei , hoc nunquam licuit , neque licebit . Concil . Flor. par . 2. Collat. 7. Concil . Tom. XIII . p. 935. ‖ Dicitis sic , dogmata fidei sumuntur ex fonte Scripturarum , quae sunt principia fidei . Ex hoc dicto inferimus nos , quòd declaratio , expressio & explicatio , quae fit circa articulum fidei vel symboli , per Scripturas Evangelii , epistolas Pauli , & Vit. & Nov. Testamenti , nullo modo est extrinseca reputanda , aut alterìus gene●●● doctrina ; cùm sit doctrina Dei & Ecclesiae . Quia tunc tantùm dicitur probatio extrinseca , quando fit non per principia illius doctrinae , sed , &c. Ergo probatio & declaratio quae fit per hujusmodi Scripturas , fit notoriè per principia propria fidei , & intrinseca doctrinae nostrae . Ibid. Collat. 10. p. 959. Immò nec propriè additio dici debet , illo dato , sc. quòd ex propriis principili fidei , so . ex S. Scripturis evidenter deducatur . Ibid. p. 960. † In concernentious fidem Concilium est supra Papam . — Puto tamen quòd si Papa moveretur melioribus rationibus , &c. Nam & Concilium potest errare , sicut aliàs erravit . Nam in concernentibus fidem etiam dictum unius privati esset praeferendum dicto Papae , si ille moveretur melioribus rationibus N. & V. Testamenti quàm Papa . In cap. Significâsti de electione . * Par. 3. tit . 23. cap. 2. Sect. 6. † Loquitur Deus in Scripturis , & ita copiosè ( ut Gregorius exponit 22. Moral . ) quòd non oportet Deum iterum loqui nobis aliquid necessarium , cùm ibi omnia habeantur . Par. 3. lib. 18. cap. 3. ‖ Dial. l. 2. c. 1. * Vide Quaest. 21. punct . 2. quaestiunc . 3. Edit . Neap. 1618. † Vide Edit . Lugd. 1518. * De Script . Angl. Cent. 8. p. 594. * Cent. 8. p. 594. † De praesul . Ang. p. 559. ‖ Martyrol . vol. 1. p. 928. * Dial. par . 1. l. 5. c. 25. † Quaest. Vesper . Art. 3. ‖ Tom 1. l. ● . c. 19. * Loc. supra cit . † Concord . Cath. l. 2. c. 3 , 4. ‖ Disp. de Conc. * Sentent . l. 4. dist . 11. * Sentent . l. 4. dist . 11. † In 4 Senten . qu. 6. Art. 4. ‖ In 4. Senten . Dist. 11. qu. 3. * De Eucharist . lib. 1. Notes for div A53931-e6040 * Peter Comestor . Notes for div A53931-e7330 * Paphnutius .