¶ A brief treatise setting forth divers truths necessary both to be believed of christian people, & kept also, which are not expressed in the scripture but left to the church by the apostles tradition. Made by Richard Smyth doctor of divinity, & reader of it in Oxford. I will kep●●…a● faith being an old man, in the which I was borne a child. S. Hierome to Pammachiꝰ and Oceanus.  
Entre ye in to counsel, and it shall be dashed, speak ye a word and it shall not be done, because god is with us.  Isaiah viii M. D. xlvii. 
Cum privilegio ad imprimendum solum.   

❧ What is the argument, or matter of this book.  
IN this book, good christian reader, I do handle that matter, which is now in this our time undoubtedly one of the most special points, that are in controversy, question, and debate between us the catholics, & them that be our adversaries. For upon this point hangeth nigh all their whole hold, to abolish, extinct, and take clean away sundry & divers godly & necessary things, which not only now are/ but have been also, even from the apostles time believed, and kept in Christ's catholic church.  
For many men now commonly ask where we find in scripture, that man is bound to fast, to keep any holy day, to honour the most blessed sacrament of the aultare, and so almost of every good thing in like wise. Therefore, when I saw what, & how great dycay of the faith, and of christian religion, cometh of that ungodly opinion/ which affirmeth that every necessary truth is written in the Bible, or holy scripture, I thought it good, & needful, to confute, and reprove that perilous belief, and to declare the clean contrary, which is that many things necessary both to be believed, and also observed of us christian people, are not expressly written in the new, and the old testament, but are left to us by the holy apostles, and other the ancient fathers, and godly men's tradition.  
Wherefore take well in worth, gentle reader, this mine endeavour, and labour, which I have taken to advance and set forth the truth of Christ's religion, that thereby thou mightest be confirmed in the truth/ which hast not yet fallen from it, and they, that are gone from any one point of truth herein expressed, may see their error, & return again unto the truth, through gods stirring, and grace/ to whom be all honour, & glory world with out end. Amen.  unum est crimen, quod nunc vehementer damnatur ac punitur, diligens obseruatio traditionum patrum D. Basilius epistola lxx One offence or fault there is, which is now sharply condemned, & punished, the diligent observing or keeping of the father's traditions. Saint Basyll.  

¶ The preface to the gentle reader.  
Our saviour jesus Chryst, good christen reader, came in to this wretched & miserable world, taking our nature on him in the womb of the most blessed, and glorious virgin Mary his mother/ to bear witness unto the truth, as he affirmed, saying to pilate. Ego in hoc natus sum, et ad 
johan. 19  hoc veni in mundû, ut testimonium perhibe● veritati. That is to say I am borne therefore, & I came therefore in to the world, that I may bear witness unto the truth. saying therefore that christ the truth itself came to testify and defend the truth, suffering for it death most sharp & shameful, to the end that we might know the truth, and the truth at the length might deliver us from all error, and misery, 
johan. 9  as he himself doth say, Is it not meet that we follow his example therein, and defend the truth to the uttermost of our power, not fearing to die therefore If need shall require, as our saviour hath already done? For the disciple is not above his 
Mat. ●0.  master, nor the servant greater than his lord. If we be the followers of Chryst, we shall be partakers of glory and honour with him, which he obtained 
Rom. 9  through death and passion suffering (as saint Paul witnesseth) 
Heb. 2.  and upon the other side if we deny him, being the truth (which we shall do not defending the truth) he will denyus before his father As he saith 
Mat. 10.  himself. Lactancius a very old writer said to Tullye the great Orator. Quid profuit 
Lib. 2. de Orig. errotis. ca 3.  vidisse te veritatem, quâ nec defensurus esses, nec secuturus? What hath it profited thee: saith he● to have seen or perceived the truth/ which neither thou shouldest defend neither follow? Socratis carce ten times ideoque patrocinium veritatis nô audes suscipere. At mortem ut sapiens contemnere debuisti. That is to say. Thou dost fear Socra taes prison, and therefore thou darest not take on thee, the defence of the truth But thou oughtest to have despised death, as a wise man. Are not, good christian reader, many men now among us christian people, in like dread? Do not we greatly fear to defend the truth, lest we should suffer for it ympresoning, yea the less is, lest we should either lose thereby our goods & promotions or else not come unto them?  
We do forget the great and dreadful threatenings of God set forth in scripture against them, that will not teach, preach maintain and defend the truth Said not the holy prophet Isaiah, We mihi, quia taecui. Woe 
Cap. 6.  to me, because I kept silence, & did not boldly reprove the wicked king Ozias. How many men now fear this gods curse. woe to you, that say ill is good and good is ill, putting darkness 
Cap. 6.  light, and light darkness, putting bitter in to sweet, and sweet in to bitter. Do we not so, I pray thee, good christian reader, as oft as we do hide & dissemble the truth for fear or any other carnal affection/ and set it not forth to the edifying of the people. God also curseth them 
Heir, 23.  by the mouth of his Prophet Hieremy saying. Vae pastoribus qui dispergunt, et lacerant gregem pascuae meae. That is to say. Woe be to the shepherds, which do scatter abroad, & rent the flock of my pasture. This curse toucheth not only ill pachers, why do feed their flock with erroneus doctrine, but also all other that do suffer heresies to be taught the people, & do not again say the teachers of them, neither defend the truth according to that grace, which God hath given them. Whom the prophet ezechiel in the person of god thus curseth, terribly saying. We pastoribus 
Cap. 34.  Israel, qui pas●ebant seme●ipsos. Woe be to the shepherds of Israel, 
Beware it that are ●● sent from your ●ures or being there preach not the word of god to the flock.  which did feed themselves It followeth. Doth the sheep feed the shepherds? Ye have eaten the milk and are clothed with the wool, & ye have killed that, which was fat, but ye have not fed my flock. Ye have not made strong that which was weak & ye have not healed the sick. Ye have not bound together the broken, neither brought again that which wandered away. Ye sought not that which was lost, or perished. Iten my sheep are scattered abroad, or dispersed, because they had no shepherd, & they are devoured, of all beasts of the field. Hitherto god by his prophet hath cursed all ill pasturs, or shepherds, which do not feed their flock with the food of gods holy word, according to their bounden duty, but do feed themselves, spending the goods of their promotions with out preaching to the people, which are due only as a stipend to them that do preach gods word or ministre his sacraments as it appeareth not only here in this place of the prophet, but also in this Paul's saying. Who warreth 
1. Cor. 9  with his own stipend or upon his own wages? Who doth plant a vine, and eateth not of the fruit? Who feedeth a flock, & eateth not of the flocks milk? Meant not S. Paul here, that like as the man of war ought to live by his wages, if he do go to war, or else not, and as he that planteth a vine should eat of the fruits of it, or else he ought not to eat of them. Finally 
many now live of the tē●hes and church's goods against this doctrine. of saint Paul.  and as the herdman or shepherd, which feedeth the flock ought to eat of the flocks milk or else not, even so he that preacheth and teacheth the word of god warring manly against the enemies of the truth, planting the vineyard of christ the church, and feeding the lambs and sheep of god the christian people, ought to live with, and by his the tenths and other the revenues and fruits of his promotion, benefice, or byshoprich, which thing if he do not, let him beware lest he take the fruits unjustly to his damnation, as which are due only to him that laboureth in preaching, teaching, sacraments ministering and praying for the people, providing for them all things necessary for their soul's health, defending them from the wolves devouring, and giving them a good example of virtuous living as it appeareth in john's gospel, & the first of saint Peter's epistles. 
Io. 21. 1. Pe. 5.   
Saint Paul preached the gospel freely, and took not so much as meat and drink of certain people to whom he preached, and yet he said. woe to me if I 
1. Cor. 9  preach not the gospel, but many of us priests, and bishops, clean contrarylye to that his godly example, do live merrily upon the tenths and other the goods due to preachers & teachers for their wages, stypende, & sustentation, neither preaching nor teaching, and yet we think no thing upon that woe, which god so often times threateneth to them, that do not their duty.  
Cometh not by this means. I beseech thee, good reader, a wonderful decay unto Christ's religion, faith, and virtuous living? Are not the wolves bold then to enter in to the flock of sheep to disperse them/ to take some of them, and to devour them when the shepherd is either absent from them, as many now are other to get more promotions or else to spare their purses, or else being present, barketh nothing at all against them? Why do we not open our eyes closed with covetousness, & other carnal affections/ & see how much hurt riseth 
Ezec. 19 34  upon this default, & remember that the blood of all the sheep/ which do perish through our negligence, shall be required of us. For we shall make a reckoning to god for every soul committed to us, as Paul saith to the hebrews, 
Heb. 13.  where he writeth thus. Obedite praepositis vestris, et lubia cete eis Ipsi enim pervigilant quasi rationem ꝓ ainabus vestris reddituri. That is in english. Obey your overseers & be ye obedient to them for they watch for you as though they should give an account for your souls. Upon the which text the great clerk saint Chrysostome thus writeth dre●dfullye to withdraw men's ambitions minds through fear of that danger/ in the which curates are, from the desire of promotions, and taking charge of men's souls Quid dicamus infaelicibus illis, et miseris, qui semetipsos ad alios regendos precipitant, et se in tantorum supplieiorum abyssum iactant?  
Oimm quos regis, mulierum puerorum atque virorum, tu rationem redditurus es, tâto igni tuum subiicis caput. Miror si potest salvari aliqu is rectorum.  
That is to say. What may we say unto those unhappy & wretched men, that do throw themselves headlong to rule other: & do cast themselves in to the bottomless deepness of so great ponyshementes? Thou shalt make an account for all women, children, & men/ which thou dost govern: thou put teste thy head under so great a fire. I marvel if any of the rulers can be saved. Hyt hereto. s. Chrysostome, whose words may & aught also to fear every man from the desire of any promotions whereby he should be charged with the cure of souls. Are not they worse than peevish, & blinded with ambition, which do not only covet bysshopriches,/ benefices & other like promotions/ binding themselves to make answer for all their souls, that be in their cure, but also do make friends: for the obtaining of them, go to service, & give money very largely for them: For benefices are now common merchandise, & sold to them that will give most for them: with out all regard, & respect had unto the learning, & honesty of the priest, to whom they are sold Whereby ariseth great decay in christis faith, & much lewdness among the people, through the ignorance of such people, & vicars. For when the blind leadeth the blind: both do fall in to the den as christ sayeth. Let the patrons & givers of such benefices 
Mat. 15.  beware in time, remembering that they shall make an account to god for the souls, which do perish by their washing the unworthy, & unmeet persons unto their benefices, according to this saying of saint Panl. Not only 
Ro. 1.  they that do such things, are worthy of death, but they also, which do consent to the doers. In the beginning of Christ's church men were promoted, that were apt to rule the people & not the unworthy for money, as they now commonly be. tertulian, which was within. CC. years after Christ's birth thus 
In apolog. adversus gentes. Religioni ac doctrine opprobrium nascitur ꝙ sacerdocia vel ministeria, ambitione pot●us et gratia, quam meritorum judicio deferuntur Greg Nazan in apoligitico sermone de spy. sancto.  writeth. Precedent probati quique seniores, vel presbyteri, honorem istum non precio, sed testimonio adepti. That is to say, every proved or tried elder, or priest doth rule, or is in authority, which have gotten that honour or dignity not with money, but by witness borne of their learning and virtue. Our lord would it were so now, for then honesty, & learning should much more flourish, than now they do, & thereby heresies, and errors should very little prevail, where now they prevail greatly thorough the ignorance of curates.  
Let therefore sellers of benefices mark what the holy martyr S Cyrpian, sayeth of such merchant men by these words.  
Spiritus sanctus Giezi mercenarium lepra condemnat, et jero boam vendentem sacerdocia cum apostatis locat. Which is thus much to say in english. The holy ghost condemneth Giezi with a lepry which was an hired servant made merchandise taking money for his masters curing of Naamans' disease, and placeth Jeroboam, selling benenefices, 
Sellers of benefices are compared unto apostatayes  with them, that do forsake Christ's religion. Lo here saint Cyrpian sayeth, that the holy ghost setteth sellers of benefices with them that do for sake Christ's religion, which thing declareth manifestly how great sin it is to sell benefices, though men now these days do esteem and judge it no fault at all, such is their blindness therein, rising of covetousness. What vengiaunce god hath taken upon them that came to their promotions by any unleeful means. It appeareth by many histories. Of the which I will allege a few to withdraw men from the buying and selling of spiritual dignities. first we read in the second of the Machabeiss, 
Cap. 7.  that one Alchimus by Demetrius thrust into the office of the high priest lived wonderfully ill, as all do for the greatest numbered which are promoted by money, and he was stricken with the palsy, and made doom departed without any testament. jason also bought a benefice of Antiochus, but he escaped not 
2. Math. ● 2. Mach. 4.  unpunished therefore, for he wandering and fleeing from city to city departed this life without lamentation of the people, and was cast away with out burial. Menelaus' supplanted jason buying 
2. Mach. 5.  his benefice of Antiochus, but he paid dearly for it, when he was cast do ●●ne headling from the top of a tower, and turned into ashes. Antiochus which 
2. Mach. 13  sold the priests benefice to jason and Menelaus escaped not clear, as the which rotted being alive, and his flesh was full of vermin or worms. Wherefore let both the buyers and the sellers also of benefices beware of god's vengeance, which thus grievously hath punished these men for our ensample, and that we should be assured nothing doubting, but if we like offend, we shall suffer like punishment in this life, and much more in another, except we repent, and amend in due season. To be short the sellers of benefices unto the unlearned or ill living priests for money do sin deadly by respect of person, which is forbidden 
Jacob. 2.  in sundry places of the scripture, but specially in saint james the second chapter. I speak here nothing at all of them that do give their benefices, and dignities unto their servants, chaplins, kinsfolk, or any other being unapt to preach and teach god's word unto their flock, leavyug them unpromoted, which both for their virtue, and learning also are very worthy to be preferred thereunto & should do therein much good where the other do very little, yea some times much hurt.  
Is not this acceptio vel respectus personatum the regard of persons against gods law? This vice doth almost as much harm in Christ's church, and is nigh as ill, as is the selling of spiritual promotions. I let pass at this time, their abominable covetousness that do give their benefices unto block heads, not meet for their little discretion, and less learning to any such thing, and do take themselves a part and portion of the fruits belonging to such promotions. These men are bound to make restitution of that goods, which they have enjoyed against god's law, which declareth that the tenths of benefices are dew only to them that do preach, & teach 
1. Cor. 9  the scripture, ruling, & governing well the people to them committed. For our Lord hath ordained (saith Paul.) That they live by the altar, that do serve it, and live of the gospel, which do preach the gospel. Therefore 
●. Cor 9  he that neither serveth the altar, nor prcacheth the gospel can not justly live by the tenths & other the revenues and fruits pertaining to the ministers of the altar, and the gospel. Let me not have a just occasion to say unto you, that hath or do offend in this point, as Christ said unto the jews. Si veritatem dico, 
johan. 9  quare non creditis mihi? If I say the truth, why do ye not believe me? He that is of god heareth the words of god, therefore you do not hear, because ye are not of God. I am well assured that to no good man I shall be reckoned an enemy, telling the truth 
Gala. ●.  as Paul was esteemed of the galatians because he taught them the truth. Now to finysh this preface, I most humbly be sech every patron, and giver of any benefice, and other spiritual promotions to choose freely with out money apt & meet priests thereunto, laid aside all carnal affection, both for the discharge of their own consciences, and also that by the study & labour of learned, and godly beneficed men the truth of Christ's religion & virtue of life may the better go forward, and flourish, prevailing against falsity, & vice. Also I do exhort all priests to cast away their inordinate ambition, and desire of promotions, neither procuring them to themselves by money, or any other unleeful means, nor yet receiving them being offered, except they be apt, and able to discharge the same cures. And if they so be, & do thereupon take any such dignity of Christ's church, let every one of them bear in his mind the straight account, which he shall make unto God for the souls committed to him to be ruled, & taught, ever following saint Peter's lesson, saying to all bishops and priests having cure of soul. Feed ye the flock of god, which is among you, providing (for them) not as constrained, but willingly according to god, Neither for filthy lucre's sake, but voluntarily, neither ruling like Lords over the clergy, or else 
1. Petri. 5.  christian people, but heartily, being come an ensample of the flock. And when Christ the chief of the shepherds shall appear, ye shall receive the crown of glory, that can not be corrupted. The which our lord god grant unto us, for Christ his sons sake, head of all shepherds, that bought the same for us with the shedding of his most precious blood, to whom with the father, & the holy ghost, be empery, glory, and honour world without end.  
Amen.   


☞ The first chapter touching briefly, & as it were by the way, the authority of bishops to to make laws. etc.  
albeit that the holy scripture is perfect 
Deut, 32.  as all other the works of god are, good christian reader. Yet there be sundry & divers things therein, not set forth expressly and namely, which every christian man is bound to receive, as true & necessary, believing and observing under the pain of everlasting damnation, as it shallbe hereafter proved, not one lie by God's word, but also by certain general counsels. The authority of the catholic church of christ, and the ancient doctors, expounding the scripture. Whereby it shall appear manifestly how they are deceived that will believe nothing: that is not put forth manifestly in the scripture, ever demanding where that is found in the scripture: or how can ye prove it by the scripture/ which ungodly doctrine was brought up by the waldenses, johan wicleph Iohn hulse, and Martin Luther to no small decay of the faith, and Christ'S holy religion: which every good catholic man both seeth, and also lamenteth very greatly. But once to begin this treatise/ I will allege some texts of the scripture to prove that the holy apostles of christ left divers things in Christ's church to be believed, & kept/ of the which the scripture maketh no mency on at all: but they be aucthoryzed by tradition and custom only without the scripture. Of the which places this shall be the first of saint Mathews the xxiii Chapter. Then spoke jesus unto the multitude or assembly of people/ & to his disciples. The scribes & pharisees have sitten upon Moses' chair, seat: or bench. Therefore all that ever they bid you, observe: & do, but do not after their work es: for they say, & do not. saint Hylarye, which was above xii C: years past: expounding the second psalm of the psalter, understandeth by these 
Quare fremuerunt gentes.  words that our saviour gave commandment to the people and his disciples to observe the traditions which the scribes and pharisees should teach them beside the law of God written. Hilary's words be these in latin. Quamuis Moises veteris testamenti verba in literis condidisset, tamen se ꝑatim quedam ex occult is legis secretoria mysteria septuaginta senioribus, qui doctores deinceps manerent, intimaverat. Cuius doctrinae etiam duns in evangeliis meminit, dicens. Super cathedram Moisi etc. Doctrina ergo horum mansit in posterû, que ab ipso scriptore legis accepta, in hoc seniorû & numero, et seruitio, conseruata est. Which words are this much in english. Though Moses had written the words of the old testament, yet he opened severally or apart unto the lxx. elders, which should remain afterward doctors or teachers, certain more secret mysteries of the hid things of the law, of the which doctrine our lord also made mention saying. The scribes and pharisees have sitten. etc. Wherefore their doctrine hath remained afterward, or to the world to come, the which being received of him which wrote the law: is kept both in this number & service also of the priests or elders. Hitherto saint Hylarye whose words do declare sufficiently that those things/ which were then practised: and had in use among the faithful/ were not then nor are yet: all written, but even given from one to another as by hand, and so are comen to our tyine.  
Moreover saint Clement saint Paul's companion in preaching 
Episc. i A.  the gospel, affyrineth that saint Peter the Apostle did teach that men ought to obey the bishops commandments in all leeful things though they did other wise live, bearing in remembrance our Lords precept saying. Do ye the things/ which they say or bid you do, but do ye not as they do/ for they say: and do not, Also he sayeth. Our hearts and bodies must be prepared unto the holy obedience of godis commandments, & his bishops and preachers/ that we may escape the pain of hell, and come to everlasting glory.  
These words saint Clement testifieth that he learned of S. Peter's mouth, and showed them to saint James the apostle.  
About the end of that epistle written to saint James saint Clement thus sayeth. Hec ergo praecepta nequis credat absque sui periculonegligenda, aut dissimulanda, quia judicio del ignis aeterni cormē ta sustinebit, qui ecclesiastica decreta neglexerit. That is to say in our speech Therefore let no man believe that these commaundeinentes are to be despised, or dissembled without his peril: because that he shall suffer by god's judgement the pains or torments of fire everlasting: which shall despise the church's decrees: or determiniations. Here we see that saint Clement affirmed that he learned of saint Peter'S own mouth that the despisers of the churches ordinances should be dampened for ever therefore, and Marten luther following other heretykis being before his tyine/ as Johan wycleph and Johan hus, was not ashamed to teach that no inennes ordinance should bind us to the observing thereof upon arye such pain, and that nothing was necessary to be done of us, except it were commanded in the holy scripture, Whether ought we to believe of these two/ Luther or saint Clement the apostles Paul's companion in preaching which learned this lesson of saint Peter? But now as touching the tert of saint Mathewe/ which is afore alleged. Luther and his scholars do understand it only of those things that are written in the scripture, & that in these things only obedience ought to be given unto the ministers of the church, and not when they command any thing to be done/ which is not contained in the holy scripture. To that I answer that saint Hylary: and S clement: yea saint Peter, of whom S. Clement learned that that text made for the observing of the church's ordinance: did better perceive what Christ our saviour mente by those his words, than Luther and his disciples. Again I say that the words immediately following in that chapter will not suffer that letter to be understand only of obedience to be given to the ministers of the church preaching god's law. For anon after it followeth thus. They bind heavy, and intolerable burdens, and lay them upon men's shoulders. Which words do declare that our saviour commanded the people & his disciples to observe & do those things, which the scribes and pharisees did bind, & lay upon men's shoulders themselves, and not only those things, which god himself did bind, and lay upon 
Lib. 4. Aduersus martionem.  men's shoulders. Also tertulian understandeth by those heavy & intolerable burdens, men's precepts, & doctrines, which they taught for their own profit. saint bernard testifieth 
Homily. 66. in c●●●.  the same saying upon this text of. S Matthew. The scribes and pharisees, etc. Qui non audierint eis tanquam episcopis, inobedientie reifuerunt, etia in ipsum dominum praecipientem & dicentem Que dicunt, facite. That is to wit. They which have not obeyed them as bishops, have been guilty of disobedience, yea against our lord himself commanding and saying. Do ye that thing which they bid you do. Whereof it is manifest that the scribes and pharisees: of whom christ spoke there, though they were very ill men, had authority not only to teach, & instruct the people with gods holy word, but to command also them to observe, keep: and do such things that they should judge necessary to edify the congregation of christians, albeit they did abuse that their authority, of Chryst declared, when he said. They bind heavy & intolerable burdens/ and 
Math. 23.  lay them upon men's shoulders. The holy doctor Chrysostome after this manner doth understand 
Cap. 13.  this text of Matthew saying upon these words of. s. Paul to the Hebrews obey your rulers, or them that are chief in office: & be ye subject to them. If he that is in authority or a ruler be ill/ shall we obey him? He answereth thou if he be ill in any cause of the faith, fly from him/ and avoid him, not only if he be a 
Gala. 1.  man, but also if he were an angel coming from heaven, because. s. Paul sayeth. If we, or an angel from heaven should preach unto you otherwise than that which ye have received, let him be separate from your company. Also. s. johan saith If any man do come to you, and bring not this doctrine, receive him not. But if thou do call him wicked in his desire & manners: or if he be called ill, or wicked in his desire & manners, search not. I say not this of myself but of the scripture saying. The scribes & pharisees have sitten upon moses seat, or stole, do ye those things that they bid, but do not after their works. For they have a dignity or great authority though they be of an unthrifty living. But nevertheless look not upon their manners/ but to their sermons or sayings. Hitherto. s. chrysostom declaring that ill bishops ought to be obeyed in their leeful commandments, with out regard had unto their ill life. Is it not as convenient, & more, that the people obey their bishops commandments, decrees de●minatiōs, & ordinances being good and leeful, according, the authority and power given them to edify, and not to stroy as, s. Paul affyrmethe, than that servants 
●. Corin. 13.  should obey, and fulfil their masters biddings in all things pertaining to their office, and that children should obey their fathers & mothers, since the bishops are masters & parents of the soul, and these other of the body, and is therefore as much difference between those kinds of masters and parents, as is between the soul and the body? And doth not saint Paul command the servants to obey their masters per oina holly or in every their honest & lawful bydyngꝭ, 
Eccle. 5. Ephe. 6. Ti. ●● P●.  and likewise the sons to obey their fathers in all their commandments in domino in our lord? This may not be understand of those things only which god expressly commandeth to be done in the scripture. first because Paul sayeth per oina through all things, not only if they command those things that the scripture willeth to be done.  
Secondly because that as touching things set forth by the scripture the master is as well bound to obey his servant, as the servant the master, and the father the son, as contrarily, not for as much as they bid 
August a● casulan●●  that to be obeyed and done, but because god doth command it. Thirdly who doubteth that if the master command his servant to do any thing appertaining to his duyte, and in like manner the father the son, but he sinneth disobeying it, though it be a thing indifferent of itself, and not commanded in the scripture namely? Moreover commandeth not saint Paul that we should obey our kings commandments, laws, and ordinances, non solum ꝓpter ir●, sed etiam ꝓpter consciamm. That is not only to avoid his worldly and temporal punishment, but also to escape gods vengeance, and 
Roma. 13.  eurrlasting pains: as saint Ambrose expoundeth that letter? 
August. bonifacio.  saint Austen ●sayeth that he which disobeyeth Emperors and rulers commaundemetes getteth himself thereby great punishment. Therefore subjects are bound to obey and fulfil the princes laws, which are not contained in gods law/ being not against it, as christen people be bound to obey, & do that, which their bishop bid death them to do being an honest thing, & making for the setting forth either of the faith, or else of good & virtuous living though gods law make no mention thereof, & saint Johan's disciple Ignatius sayeth. Dignum est et 
Epistola. 2.  vos obedire episcopo vestro et in nullo ei contradicere. It is meet that you also obey your bishop, and say against him in nothing, For it is (sayeth he there) a terrible thing to say contrary unto any such. For a man doth not despise this visible man the bishop, but he contemneth in him god invisible, which can not be despised of any, because he hath his promote not of any man, but of god For god saith unto Samuel of his dyspysers. They have not despised the but me. And Moses said unto the people grudging against him. For you have not murmured against me but against the lord God. Hitherto saint Ignatius S. johan the evangelists scholar hath set forth the obedience due unto a bishop, whose godly catholic doctrine ought rather to be believed, obeyed, and followed then Luther's ungodly and erroneus teaching, which is clean contrary to it. Hitherto I have entreated of the authority of bishops in making of laws & ordinances, which the people ought to obey I did not intend, when I began to make this treatise, to speak any thing of bishops laws, but only to declare that many and divers things are to be believed, and kept of us christian people, which the holy scripture putteth not forth expressly, by the which it might appear manifestly, how ungodly a thing it is to believe utterly, nothing not set forth plainly and namely in the scripture, and to ask where that is found in god's word, or in the bible. This I say was, and is my chief, and principal purpose, and therefore I will now set upon it, letting pass other things not appertaining to the same, most heartily besechyuge thee, gentle reader, of charity to accept and to take in good worth this mine endeavour, labour, & pains taking only (as god well knoweth the searcher of my thoughts) to advance, defend, and set forth the truth of our religion to god's glory, the honour of our most dread sovereign lord King Edward the sixth, & to the edifying of this our country. That thereby the ignorant may be taught the truth, the faithful & catholic confirmed & made more steadfast in the truth, & they that have wandered from the truth of things here published & declared, may, (if they will learn the truth and list not still to abide in the falsity to their undoing both in body and soul,) see here the truth openly proved, and thereby recoil back from their errors and return again to the embracing of the truth, to the great honour of god, & their own soul's health. The which to do if I may perceive but one only man or woman it shall be unto me a great comfort, gladness and joy, and no little cause to think this my labour well spent, though it shall not content and please every body, neither persuade them, which may be more easily overcome, then persuaded, as saint Hierome maketh mention that Lucifer confessed of his fellows, and disciples saying. unum tibi confiteor, 
Lib. adversus luciferianos.  quia mores meorum apprime novi, facilius eos vinci posse, quam persuaderi. I confess one thing to thee, for as much as I know chiefly the conditions or manners of mine (disciples or scholars) that 
Such are all heretics commonly as sayeth saint Ch●isostom upon Matthew.  they may be more easily vanquished or overcome then persuaded or induced to believe the truth. But once to begin this treatise, I will allege a few texts of the scripture, to prove that the holy scripture containeth not manefestly and namely all the things which we are bound to believe, and to do also, and this in this next chapter now following.   

¶ The second Chapter containing in it certain places of the 
Verities unwritten.  scripture, proving that christ and his apostles taught & left to the church many things without writing, which we must both believe steadfastly, and also fulfil obediently, under pain of damnation ever to endure.  
over saviour Christ said unto his apostles, I have yet many things to say unto you, but ye can not now bear them. When that the 
Io. 16.  spirit of truth shall come, he shall teach you all truth, the xvi chapter of Johan's gospel. Do not these words of Christ show openly that he taught not his apostles before the coming of the holy ghost upon Wytsonday all the truth, because they were not able before that time to bear & perceive sundry points pertaining unto the truth of his religion, which things the holy spirit of the truth taught them afterward, and they the church without any writing, so that the same came from them to other the faithful from time to time unwritten, of the which the acts of the apostles do make mention the xu chapter saying. Paul 
Act. 15.  and Silas walked over Syria & Cicilia confirming the church 
Act. 16.  and commanding them to keep the precepts of the Apostles & the elders. Also the xvi chapter we read that when saint Paul & Tymothye had gone over the cities, they gave to the people the determinations, or ordinances to keep, which were decreed of the Apostles and the elders/ that were at Jerusalem. Such ordinances are not written in the scripture, but delivered and taught the church by mouth, & by the lively voice of the teachers, which is a stronger instrument to teach both the faith and good manners also, then is the writers hand. For (as Quintilian sayeth truly. (Viva vox alit plenius, et vehementius ac acrius afficit. That is to say in english. The quick voice feedeth more fully, and moveth affection more 
Paulino de omnibus sacre scripture libris.  mightily and sharply. With him agreeth well saint Hierom writing thus. Habet nescio quid latentis energiae, vive vocis actus, in aures discipuli de authoris ore transfusa, fortius sonat. That is to say. The deed of the lively voice hath, I can not tell what of a privy strength, efficacy, or operation, & it powered out from the mouth of the maker or autour, into the learners ears soundeth more strongly. But now some will say here to me that these decrees, ordinances, and determinations of the apostles, and the elders are now written, & set forth in the bible, as Bullinger sayeth, with divers other of that sect, but he saith it only without all probation, & that against not only all the holy, & old writers minds, (with whom he can no better be resembled, & compared/ either for learning or else for virtue, then with the swiftnesses of an hare the slowenes of a snale) but also against the canons, or book of rules let forth by the holy apostles, for the churches erudition, and learning both in the faith, and honest living also, though Bullynger be not ashamed to deny them utterly, as unworthy to be judged written by the apostles, in that point preferring his own opinion, fantasy, and judgement before saint Damascenes, which was above. M. years before 
Damas'. lib, 4. ca 19, The cenons of the apostles do tonteyne many verities not written in the bible.  fore Bullyngers days, and alloweth them as a part of the holy word and scripture of God, saying that they were gathered together, and written by saint Clement, which was conversant with the apostles, & therefore no man ought to doubt, but he knew well that those canons were made by them. In these canons are divers things set forth which the church now practiseth, and useth necessarily for the honouring of God, and the edifying of the people, which are not written in the bible, as here after it shall appear at large, by god's grace. These 
In autentitis.  canons of the apostles were accepted/ regarded, and esteemed as the holy apostles doings of the emperor justinian, the which beside the long and constant opinion of Christ'S catholic church, the sixth council also did acknowledge to be set forth by the apostles, when they were doubted 
Lap. 25. 40 43.  much of, whether they were the apostles, or not. Therefore Bullyngers judgement herein aught to be judged erroneous, which is against so many and so weighty witnesses, which I have now recited, and therefore those canons must be taken for the apostles doctrine, & teaching by a lively voice, and the mouth only without putting them into the body of the holy scripture, and we ought as well to believe, and keep them as that which is contained expressly in the scripture, for as much as both of them two cometh from the holy ghost, the author of all truth, which taught the apostles all truth, according to our saviours promise made unto them. 
johan. 16.  But I will go forward to the rehearsal of other texts, which do prove that the holy apostles taught the church, or the believing people then being, many and divers things to believe, & to observe also only by mouth without leaving them behind them in writing. The which done men may be ashamed hereafter to say, that they will believe nothing/ not expressed in the holy scripture, when they dose the contrary to that sufficiently proved by the scripture, & so amend their belief in that point, lest they at the length repent it, when it shall not avail them. The holy apostle saint 
●. Cor. 2.  Paul writing to the Corinthians, after he had spoken much of the blessed sacrament of the altar, containing in it the very natural body, and blood of our saviour jesus Christ, and not a sign of them only, as I have declared of late in a book set forth of that same matter, thus straight writeth concluding that treatise, and finyshinge that eleventh chapter. Caetera aunt cum venero disponâ, that is, but I will set other things in an order, when I shall come. The greek 
1. Cor. 2.  letter hath. Ta de lipa, os an eltho diataxomae. Which may be thus turned into latin. Reliqua vero, cum venero, de cernan. But the things remaining, when I shall come to you, I will ordain.  
These words of saint Paul do show manifestly that he wrote not to the Corinthians the hole manner, & form of receiving the blessed sacrament of the altar, but left some things unwritten, which he taught them by mouth only without writing, when he came to them, and was present with them, and therefore this text doth prove that all things, which a christian man ought to believe, and keep, are not set forth in the holy scripture, but divers things are comen to us by the holy apostle Paul's tradition. That saint Paul thus here mente the holy doctor saint Austen saying to january. Epistola cxix By these 
Traditi●● of the apostles pertaining to the mass and the blessed sacrament o● the altar.  words of saint Paul/ I will when I shall come set other things in an order, we may understand, that it was much that he should show in an epistle that hole order of doing (in receiving the sacrament of the altar,) which the whole church through the world keepeth/ to be disposed of him, that is varied with no diversity of manners.  
Do not these words of saint austin show that after his judgement (which was almost in every point of divinity most excellent of all doctors, which wrote upon the scripture) saint Paul did not describe, and set forth the whole manner and order of receiving the sacrament of the altar in that his epistle, nor any other writing, but only by mouth taught it the Corinthians, 
Tertulian writing to his wife speaking of a woman married to a heathen man sayeth of receiving the sacrament of the altar before other meats fasting. Non sciet maritus, quid ante omne cibum gusts? Ets● scierit, non panem illum credit esse, qui dicitur.  which now remaineth in Christ's church as come from him by tradition. With the which agreeth right well that the which saint austin writeth in that same epistle saying. Though our lord jesus Christ gave his blessed body & blood unto his apostles after supper, yet the whole church may not be blamed, that the holy sacrament is ever taken of men yet being fasting. Ex hoc enim placuit spuni scton, ut in honorem tantisacra menti in os xpianis prius corpus dominicum intraret, quam exteri, vel ceteri cibi. Nam ideo per universum orbem mos iste servatur. Thus it is in english For after this time (of Christ's maundy) it pleased the holy ghost, that to the honour of so great a sacrament our lords body should enter into a christian man's mouth before outward or other meats. For therefore this custom is kept through the whole world. In these words, good christian reader/ there are two things specially to be noted, the one is that saint austin (a man of such deep knowledge in god's word as none hath been since the Apostles time) affirmed that it pleased the holy ghost the spirit of truth, that we christian people should receive the body of christ in the sacrament of the altar before we eat any other meat, & so fasting. The which thing is not expressed in the holy scripture, but rather the contrary, for as much as in it we find that Christ gave his body to his disciples after supper was done, when they 
Math. 26.  had eaten the paschal lamb, & so this custom came in to christes church by the tradition of the apostles, whom the holy ghost taught not this point only for the edifying of Christ's church, but all other truths necessary thereunto, accordingly as christ had promised them before his death. johan the evangelist witnessing it in his Gospel plainly, Is not even this one thing touching the receiving of our hosle fasting, taught by the holy ghost without putting it in the scripture, enough and sufficient to make us to believe that all truth necessary to be known, believed, and observed is not expressed in the scripture, & to leave ungodly to ask where that or this thing is set forth in god word, snpposing that except 
johan. 16.  it can be proved by plain scripture, we should never believe it as truth: nor keep it as profitable. The second point worthy to be marked in. S. Austin's words above recited is that he saith, it pleased the holy ghost that to the honour of so great a sacrament the body of our lord jesus christ should enter in to a christian man's mouth before other 
As doth Luther.  meats, which is against them, which deny that the blessed sacrament of the altar should be honoured of us christian men. Again to saint Austen, which thus writeth in the same epistle Chryst gave his body last after souper to his apostles that thereby he might commit unto them more strongly the highness of so great a mystery/ and for that cause he would last fix or fasten that thing in the hearts, & memory of his disciples, from whom he should depart to his passion Er ideo non precepit quo deinceps ordine sumeretur, ut apostolis, per qnos dispositurus erat ecclesias, seruaret hunc locum. That is to say in english, And therefore christ commanded not after what order the sacrament should afterward be received, that he might keep or reserve this place or roameth to his apostles, by whom he should dispose the churches: or companies of the faithful people. Seest thou not here, christen reader, that christ did not command how and after what manner the sacrament of the aultare should be received of us, that he might leave that to his disciples, which afterward taught the church the form, order, & manner how Christ'S blessed body should be received of christen people? Is then all truth set forth in the scripture, and nothing by the apostles tradition? Where read we in all the scripture the manner & order in receiving this sacrament, which order christ left to his disciples to make & publish? To be short saint Austen reciteth strehghte way there, saint paul's words. Caetera, cunvenero, ordinabo. I will order other things, when I shall come, to prove that the apostles, of the which. s. Paul was one though not of the xii did set forth the fashion/ order, and manner of receiving Christ's blessed body in the sacrament. This custom and manner to receive the body of christ fasting was before saint Austin's days spoken of Socrates, which was one of the three, that made the history called 
Lib. 9 cap. 38.  in latin tripertita historia.  
For he thus writeth. Aegiptii vero Alexandriae vicini; & thebaidos habitatores, sabbato quidem collectas agunt, sed non sicut moris est, sacramenta percipiunt, nam postquam fuerant: epulari, et cibis omnibus adimpleti, circa vesperam, oblatione facta, communicant. The english may be this. The Egyptians nigh or neighbours to Alexandria, and the inhabytans of thebays a country of Egypt gather collectyons for the poor: upon the saturday, but they receive not the sacraments as the manner or custom is, for after they have eaten at feasts or banquets, and are filled with all meats, they do take their hosle or rights about the eventide, when the sacrifice of the mass is done. But to let this pass, who can deny but that it cometh by the apostles tradition that christian people do receive the sacrament of the altar only of the priests as tertulian testified with in C.lxxiii. after Christ'S passion 
Tertulianus de corona militis,  saying. Eucharistiae sacramentum nec de aliorum quam praesidenti in manu sumimus. We do receive (sanith he) the sacrament of the altar of none other men's hand than of theirs; 
He meaneth the priests.  that have authority or rule.  
This he wrote entreating of traditions; and customs observed then without scripture. Also it cometh by the apostles tradition without writing that water is mixed with wine in the chalice when a priest sayeth mass. For christ himself took (as saint Damascene witnesseth) the cup or chalice mingled with water and wine/ and gave it to his apostles saying unto them, Drink of this al. Where find we this truth, and thing (that christ did) in the scripture: Did not christ teach his apostles to mingle water and wine together at mass, and they taught the church the same by mouth without writing? The blessed martyr S. Cypryan above. M. ccc. years hath testified that thing thus writing. But brother know 
Lib, 2. eps. 3  that we are admonished, that in offering the chalice our lords tradition be kept, neither an other thing be done of us, then that which our lord did before us. That the chalice, which is offered to his remembrance, be offered mixed with wine. When the water is mingled with the wine in the chalice, the people is joined to christ as one with him, & the multitude of the believing is coupled: & knit to him, in whom they have believed. The which coupling, & conyoining together of water and wine is so mixed in our lords chalice, that the water and wine so mingled can not be separate or dissevered. Whereof the church, that is the people set in the church, faithfully and steadfastly continuing in that which it hath believed, nothing can separate from christ, that it cleave not & abide alway in god's love. In that same epistle he writeth much more largely of this tradition, whereby water & wine are mixed together at mass in the chalice, and what it betokeneth, of the which I also have spoken more plenteously in my book of the sacrifice of the mass, yet I will not let pass untouched this blessed martyrs words written in his sermon of washing of feet, where he declareth that Chryst did institute the holy sacrament of the altar him self, and that the apostles inspired with the holy ghost, did add thereunto other divers things. For thus he sayeth. Ipse summus sacerdos sui est sacramenti institutor, et author, in caereris hoîes spūm sanctum habuere doctoré, & sicut par est spuni sancto et chricto divinitas, ita in suis institutis aequa est autoritas, et potestas, nec minus rarum est, quod dictant spum s●cto 
Alias ●●tum.  apostoli tradiderunt, quam ꝙ ipse tradidit, et in sui commemorationem fieri praecepit. That is to say, The highest priest himself was the ordeyner and the first maker of his sacrament, in other things men had the holy ghost a teacher, and like as the deite or godhead of Christ, and the holy ghost are equal, even so they have equal authority and power in their ordinances, and that is as excellent, that the apostles have taught or left by traditions as that, which he taught, and commanded to be done in his remembrance. These words of saint Cyprian do show that after his mind, (which was a man both excellently well learned, & virtuous also,) christ did institute, and first make the holy sacrament of the altar, and the apostles taught of the holy ghost ordained the other things belonging to the comely and seemly consecrating of his body and blood, and receiving of it, which they left to the church of Christ unwritten, as it is already proved by saint Austen. Finally Cyprian sayeth that the apostles traditions pertaining to this sacrament are of like authority, power, and excellency, as Christ's own ordinances are, and therefore they must needs be shamefully deceived, which will believe nothing except it be expressed plainly in the scripture. Another tradition of the apostles belonging to this holy sacrament is that the blessed body of Christ is kept, and reserved in the pyx or box at church, because that custom is & hath been in Christ's church kept through all the world, where good christian men be, and therefore being not, as in deed it is not, ordained and enacted by any council, it must needs come by tradition from the church after saint 
januatio epist. 118.  Austin's mind. Of this custom we read in the history of the church compiled by the ancient wyrter Eusebius, which reciting 
Lib. 5. cap. 25.  certain sentences out of Ireneus the disciple of saint Polycarpe saint johan the evangelists scholar sayeth, that the bishop of Rome did use to send the blessed sacrament solemnly to strange catholic by shops, which came thither. Now should any such custom be so soon after Christ's departing, and the apostles death, (of the which S. johan the evangelist wrote. IX. years and above after Christ's ascension, after the which time Ireneus was within less than an hundred years) except the apostles had tanght the church that lesson? Of this custom to reserve the body of christ in the pyx, saint Nierom, and saint Ambrose wrote, as I have more largely declared in my book of 
Hiero Rustico. etambrosius in ora funebri de obitu fratris su● satyri,  the sacrament of the altar. Add yet to these another tradition of the apostles belonging unto the mass, & sacrament of the altar, which is that at mass the priest prayeth for the souls departed out of this world, which thing the holy apostles did ordain to be done, as saint Damascene 
Sermon● ꝓ de●●●tis.  witnesseth saying. The apostles our saviours disciples have commanded or ordained, that a remembrance should be made of them that were dead, in the dreadful & lively sacraments. Saint Chrisostome also affirmeth in divers places of his books that the apostles ordained that the 
Ad antosh. pop homilia. 69 et in priorem ad corinth, ho. 41. epiphas. 3 3. Doinis. de eccle hierat. cap. 7.  priests at mass should pray for the dead. Epiphanius in like wise affirmeth that it is a tradition received of the fathers to pray for the dead, & saint Dionise saint Paul's scholar testifieth that that custom came from the apostles of christ by their tradition, which I have declared sufficiently in the later end of my book of the sacrifice of the mass the xxx leaf, & therefore I need not again to rehearse the authorities, which are there set forth at large. It is therefore great fooly of men to deny the holy, godly, & charitable tradition of the apostles. Dionise Paul's disciple publisheth & putteth forth many & divers other ceremonies, & usages of the mass/ which no doubt he leuned of his masters Paul, & Hierotheus, & the holy apostles, 
De eccle. Hierar. ca 3 parie 3. etc.  With the which he was often conversant, but I will not recite them at this time, intending to be short in this treatise. Now let us see what yet S. Paul sayeth further for the defence of traditions. He writing to the Corinthians 
1 Corin 11. Arbitror apostolicum esse, etsan non scriptis tradetionibus inherere. Paulus enim inquit, laudo vos etc 1. cor 11 basilius de spiritu scton ca 29 her in literas r●tulit.  thus maketh for the furtherance of my purpose in this book I pray you brethren, that in all things ye remember me, & keep my commandments, as I have delivered them unto you. Beside that the paul speaketh here of his commandments, & not of christis, & saith he had delivered, or taught them by tradition unto the corinthians, which things do show the he spoke of certain things, which he taught them himself by mouth without writing, besides this I say, the holy man Chrisostome thus writeth 
Chrisost.  upon this text for traditions Ergo sine litter is multa tradider at, quod alibi sepe meminit. Therefore he delivered or taught many things without writing, the which thing he oft remembreth else where. Thophilactus also upon the same text thus sayeth. Liquet ex eyes, cum Paulum, tum apostolos reliquos haudquaquam omnia mandasse, litteris precepta, que populis tradidisset. It is evident by these Paul's words, the partly Paul, & chiefly the other apostlis wrote not all the commandments, which they delivered, or taught the people. Lo these two great learned men, & ancient good fathers judged the Paul & the other apostles wrote not all the commandments, which they gave to the people, & Bullinger with divers other of Luther'S scholars affirm the contrary without any good ground, whether party ought we to believe, the younger or the elder? the better in living or the worse? the better learned, or the worse? But now to paul again which saith to the philippians. You ought to bear in remembrance the things, which ye have perceived, had & seen, & not those things only, which were written to you, & to timothy he also saith 
2. Timo. 2  Thou, my son timothy, be strong in the grace that is in christ jesus, & commit the things, which thou hast hard of me by many witnesses, to faithful men, that shall be apt to teach also other. Who seeth not the here Paul spoke of traditions not written of him, but taught the bishop timothy without writing by mouth only, which he so delivered to other that should teach the church of christ? These places above recited out of s● Paul are plain against them that deny traditions, and say that every truth 
2. thesso. 2.  is expressly put forth in the scripture, but yet this now following 
2. pe. 1. omnis prophetia i. scripture sacre enara ratio, propria interpretatione non fit. Non enim voluntate etc.  is most manifestly against them, which is even thus written of Paul. Fratres state, et tenete traditiones, quas didicistis, sive per sermonem, sive per epistolam nostram. That is to say. Brethren stand ye fast, and keep the traditions, that ye have learned, either by 
Luke. 24. apparuit illis senson etc.  our preaching, or by our epistle Though that this text be so plain upon our side, which do defend traditions of the apostles, and Christ'S holy church that it can not be wrested to any other sense then that saint Paul commanded the thessalonians, & all other christened people in & by them to observe not only his traditions written in his epistle, but also other not wrtten, but preached and taught them without writing by mouth one lie, yet Bullynger Luther's disciple laboureth to writhe it against his nature unto another meaning, affirming, but without any proof, reason, or authority 
If that bullinger's understanding were good. what difference should there be between a sermon and epistle? Had S. Paul's epistles nothing out of Moses' law, & the prophets? How much of them hath the epistle to the romans? How to the Hebrews? and how the other? It is therefore a very foolish e●asyon to expownde traditions received by Paul's sermon or speech, doctrine of the gospel taken out of Moses' writings and the prophets, and not traditions unwritten. De Bullinge●o recte dici potest illud flacci. Et nescire pudens pra●●: ●discere marolt.  well taken that Paul meant by traditions, which the thessalonians learned of him by his word or preaching, things written in Moses' law and the prophets, which afterward that he had preached them to the people, the holy evangelists and apostles did write. But yet here I beseech thee, good reader, Bullyngers probation the Paul meant nothing else there to the thessalonians but only his sermons of the gospel taken out of Moses law & the prophets after written by the evangelists, & other the apostles. For he (sayeth Bullynger) speaking of his sermons and preachings before Agrippa doth witness that he taught nothing but that which Moses and the Prophets had taught before. Is not this a learned probation, good reader, Paul before Agryppa said, he taught nothing over and above that which Moses and the Prophets had taught before ergo by his traditions, which the thessalonians learned of him by his word, or preaching, he meant nothing else but his sermons made out of Moses and the Prophets, which the evangelists/ and other the apostles afterward did put in writing? Doth not he show by this reason his little reason, and less learning? What mad man will make this argument, which is much like unto his. Paul said before Agryppa that he taught nothing but that which Moses law and the prophets had, ergo he taught utterly nothing beside the contents of Moses law and the Prophets? Are there no things written in Paul's epistles which be not written in Moses law and the prophets? Doth the first his epistle to 
Hare●●●● sunt arrogantes, ac putant ꝙ possint sapere et loqui abstrusius quiddanquam alii, adorna●●● verbo● pugnas C●ril Lib. 2. dialogorum.  the Eorinthyans' especially the seven. xi. the xii. &. xiiii. chapters of it, comprehend nothing else but that which was written before of Moses and the prophet? Where do we read in Moses' law the form of choosing a bishop or a priest, and a deacon, & divers other things written by Paul to the bishops Timothy and Tite? Paul said verily & truly that he taught nothing before the jews but Moses' law and the prophetis, which they had received as true doctrine, and by which he travailed to induce them to believe in christ, and to repent their ill life that they might be saved. But wilt thou gather, good reder, thereof that s. Paul taught to the faithful people, which believed in Christ and were christened, nothing utterly beside things contained in Moses' law and the Prophets? Nay I suppose, except thou dote, Why then wouldest thou gather thereupon that Paul's traditions learned by word or preaching of the Thessalonians, were taken out of Moses' law and the holy prophets? Again Bullynger allegeth s. Paul's words 
Gala. 1.  for that is ungodly purpose, which are these. I make known to you brethren that the gospel, which I have preached, is not after man. For I have not received it of man, nor learned it of man, but by the revelation of jesus christ. But the revelation of jesus Chryst (sayeth Bullynger wisely) dissenteth not from itself, but Mathewe. Mark Luke, and johan wrote of that same revelation, wherefore it is necessary that saint Paul delivered with a lively voice in his sermons the same things which the evangelists afterward did write, and in writing left to the church of christ, and therefore it is not necessary to understand by the traditions, which Paul said the Thessalonians had learned by his sermon or word, traditions not written, hitherto babbling Bullynger, uttering his shameful blindness & ignorance, I will not say his malice conceived against the truth. For must not he be very blind and ignorant in the scripture, which would reason thus. Saint Paul learned the gospel of jesus christ by revelation, the evangelists wrote of & by the same revelation, which dyssenteth not from itself. ergo it must needs follow that Paul taught the Thessalonians nothing by mouth, nor understood any thing else by his traditions delivered unto them by his word or preaching, but only those things, which the evangelists did write? Did not the four evangelists all write by one inspiration and revelation of jesus christ, and yet one of them wrot● that, which another wrote not? Peter, james, johan, and judas wrote all by one revelation of jesus christ and the holy ghost, which never doth ne can dissent from itself, ergo they wrote all one thing, & none of them wrote any thing, which the other wrote not. Is this a wise argument, being like Bullyngers? Therefore though saint Paul received, and learned the gospel by Christ's revelation, by which the four evangelists wrote their gospels, yet that proveth not sufficiently that paul wrote nothing but that which they wrote, nor that he preached nothing by mouth only without putting it in writing afterward, but that alonely, which was written in the evangelists. But letting this pass, let us see what saint Chrysostom and other say upon the text of saint Paul above recited, that thereby it may evidently appear that Bullinger & other of that sect do miss construe and understand that said letter for the maintenance of their devilish heresy against traditions. Saint Damascene thus writeth. Quod autem plurima 
Lib 4. ca 17  sancti apostoli tradiderint sine scripto, scribit Paulus gentium apostolus. Ergo fratres state, et tenete traditiones nostras, quas edocti estis, sive per sermonem, sive per epistolam nostram. That is thus much to say in our tongue. But that the holy apostles taught very many things without writing, Paul the apostle of the gentles writeth saying. Therefore brethren stand ye fast, and keep ye our etraditions, which ye are taught, either by our word or sermon, or else by our epistle. Than he allegeth for that purpose this text of saint paul I praise you brethren, because in all things ye remember me, and ye do keep the traditions, as I have taught you them. Chrisostome also holdeth 
1. cor. 11.  with the same thing writing upon that text of saint paul to the thessalonians with these few words. Hinc patet quod non omnia per epistolam tradiderint, sed multa etiam sine literis. Eadem vero fide digna sunt tam illa quam ista. Itaque traditionem ecclesie fide dignam putamus. Traditio est, nihil quaeras amplius. The english may be this. From thence it is open, that the apostles did not teach all things by an epistle, but also many things with our writing. But as well those as these are worthy the same faith or credence. Therefore we think the church's tradition worthy to be believed. It is a tradition, search or demand nothing more over. What could ye have written 
Mark this well redrr.  more plainly against the lutherans, and all the hole rabblement of them, that deny traditions, and defend that nothing ought to be believed but the only, which is put forth manifestly in scripture? Truly he is not well advised, nor godly disposed, that will not rather give credence to this ancient godly well learned doctor then to the lutherans, writers of late, ungodly and unlearned. Theophilactus also upon this same paul's text 
Basyll confirmeth this sayengArbitror apostolicum esse: etiam nonscriptis traditionibus inherere paulus enim inquit laudo vos ꝙ mea omnia meministis & quem admodum tradidi vobis, traditiones obtinetis, quas accepistis sive per sermonem sive per epistolam de spiritu s. capi. 29. That is, I do judge it pertaining to the apostles doctrine to cleave unto traditions, yea not written. For paul sayeth ● praise you that ye have remembered all my lessons, & kept still the traditions that ye have received either by speech or an epistle, as I have delivered them unto you,  showeth himself to hold with the doctrine of traditions, saying thus. Hic sane perspicuum est pleraque paulum sine scriptis sermone duntaxat, hoc est, viva voce, non epistolis solum, his tradidisse. Non enim secus illa atque haec fide digna sunt. Itaque et ecclesie traditionem dignam existimemus, cui prestanda sit fides, ut si quid ab ea sit traditum, nihil ultra perquiras. The which words may be thus turned in to english. Thereof it is verily plain that paul taught them many things by speech only that is with a lively voice without writing, not only by epistles. For those are no other wise worthy of credence than these. Wherefore let us judge the church's tradition meet or worthy, to whom credence must be given, so that if any thing be taught or delivered of the church, thou search nothing further. Hitherto Theophilactus. The greake scolies or short expositions set forth upon this place of saint paul do expone it as saint Damascene, chrysostom, and Theophilactus do, whose words are these into latin, translated. Eteni et scripta, et non scripta precepta tradiderunt apostoli, et utraque observatione digna. Igitur et ecclesiae quoque et non scripta traditio obseruanda est. Thus it is in our speech, because the apostles did deliver, or teach commandments both written, and also unwritten/ and both two worthy to be observed, therefore the churches also tradition, yea not written must be kept. Are not all these witnesses sufficient to stop their mouths which do babble without all reason & good learning against traditions? Saint Basil, which was nigh 
Basilius de spiritu scton ca 29.  twelve hundred years paste, and an excellent clerk thus writeth. Arbitror autem apostolicum esse etiam 
1. Cor. 11.  non scrrptis traditionibus inhaerere. Laudo, inquit paulus, vos quod per oina mei memores estis, et quemadmodum tradidi, vos traditiones obtinetis, 
2. Teffa. 2.  quas acceptistis sive per epistolam, sive per sermonem. That is to say in english. But I judge it apostolic or pertaining unto an apostles doctrine to cleave or stick to traditions also not written. I praise you (sayeth paul) that through all things ye remember me, and do retain still the traditions, as I taught you, which ye received either by an epistle, or by speech. Seest thou not here, christen reader, that S. Basyll affirmeth not only that we ought to stick fast unto traditions not written, but he saith it belongeth unto the apostles teaching, and allegeth two texts of saint Paul to prove the same? Wherefore I beseech the should not we rather give faith and credence unto this holy and great clerk saint basil then to Luther or any of his school? Let this, that is now already said, & that which shall be said hereafter be to thee (gentle reader) which hast any regard unto thy soul's health, sufficient utterly to abhor, detest, and forsake this pestilent error, set up against traditions, of the which many are very necessary for the maynteynannce, and increase of Christ'S religion, & man's salvation, as it shall hereafter appear more at large by god help and grace. But now I will go to the rehearsal of a multitude of things observed and believed of christian nations through the hole world, which are both necessary to be believed, & kept also, & yet they be not expressly set forth in the scripture, but are only come in to the church of christ our blessed saviour by tradition of the holy apostles inspired & stirred of the spirit of truth to ordain them, & to deliver them unto the church by mouth with out writing, which as ever sense their time have been among all catholic people believed, & observed, even so shall they be until the worlds end, though many do bark never so much against them, as they do against divers other truths expressed in the scripture.   

¶ The third chapter comprehending 
A numbered of traditions, that came from the apostles in to the church of christ without writing by mouth only.  the number of traditions coming from the apostles to us without writing.  
IN the last chapter, good reader, I touched briefly, and by the way, as we are wont to say, four traditions pertaining unto the sacrament of the altar, that is to say. Water to be mixed with wine in the chalice at mass, which our saviour himself did, as saint Cyrpian saith, of whom his apostles taught the same, left it without writing to the church. The second to receive the sacrament fasting. The third to keep the sacrament in the pyx or box in the temple. The fourth is to pray for the dead at mass, which thing the apostles taught the church, as I have proved in my book of the sacrifice of the mass. Now let us see what other traditions there be, which are unwritten in the scripture and yet necessary to be believed, kept, and observed of all christian people, and first of all I will recite certain traditions appertaining unto baptism, of the which the chief is that infants, or babes that can not yet speak, are christened when they can not believe, and baptism availeth them through the church's faith to the obtaining of remission of original sin, and the getting of heaven. What scripture proveth this truth? Is not the scripture rather against it then with it? Do not the heretyckes called in greek anabaptiste, because they christian men again, when they can believe, which were christened being infants, utterly deny this verity for that, that they saw no scripture expressly make for it? What will or can they here say, that ask & require for every doctrine, that they will believe, manifest scripture? 
To. 3, Li. 10 in genesi.  saint Austen thus writeth upon the christening of children. Consuetudo matris ecclesiaein baptizandis paruulis nequa quam spernenda est, neque vllo modo superflua depuranda, nec omnino credenda esset, nisi apostolica esset traditio. That is to say. The custom of our mother the church in christening of children is in no wise to be despised, neither by any way to be reckoned supenfluous, nor it ought utterly to be believed, except it had been 
Note reder.  the apostles tradition. Loo. S. Austen saith that the baptism or christening of children should not be believed except it had been the tradition of the apostles, & therefore he found no scripture for it. Also in another book he writeth thus of the same matter. 
Lib. 4. cap● 24. Aduersus dona●istas de baptist. paru●lorum.  Et si quisquam in hac re autoritatem quaerat divinam, quamquam quod universa tenet ecclesia, nec conciliins institutum, sed semper retentum est, non nisi autoritate apostolica traditum rectissime creditur, tamen veraciter coniicere possumus, quid valeat in paruulis baptismi sacramentum ex circumcisione carnis, quam prior populus accepit. Thus it is in english. Albeit any search or asketh the authority of God or the scripture in this matter of christening children, though that which the whole church keepeth and it is not ordained by counsels, but ever retained, it is believed of most good right or reason, not delivered or taught but by the apostles authority, yet we may truly conjecture, what strength the sacrament of baptism is of in children, by the circumcision of the flesh, which the first people received. Lo ones again saint Austen doth confess that the christening of children came by the tradition of the apostles without express word or commandment of the scripture. Therefore what madness & blindness are they in, that require manifest scripture for every thing, that should be believed and kept of us christened people? They do open the door & give an occasion by that their fond opinion, to the heresy of the Pelagians, Armenes, Albanenses, & the anabaptists which deny that children should be baptized and christened before they can believe in christ. Origen also, which was with 
Origines Li. 5. comment in episto. ad romanos.  in less than .cc. years after chrystis birth, testifieth that it is a tradition of the apostles to christian children saying. Pro hoc et ecclesia ab apostolis traditionem accepit, etiam pervulis baptismum dare. That is to say. For that original sin the church also hath received a tradition of the apostles to give baptism unto children. What can be more plainly written: than this is to prove that it is a plain tradition of the apostles to christian infants, or children? But to be short, saint Dionise the apostle Paul's disciple affirmeth manifestly that it came from the apostles to baptize 
Dionisi. de ecclesiastica hierar. ca 7 ●artez.  tyse children, whose words are these. But that the children/ whican not yet understand godly things are made partakers of the holy baptism & of the highest signs of the hallowed communion, it appeareth to the paynims a thing reasonable to be scorned, (as thou saidst) if the bishops do teach godly things to hearers not meet, & they teach in vain the holy traditions to them that do not understand, & that which is more to be laughed at (as they think) other do renounce or forsake the devil for them, and do go in to or begin y●, the holy covenants. Then anon after a few words thus he saith. Verum ea de re ista quoque dicimus, que sancti praeceptores nostri ex pristina traditione edocti ad nos derivauerunt. Aiunt enim, quod est verissimum, infants, si sctae lege formentur, ad sacrum provehendos habitum, omni errore liberos, et vitae exortes impurae, istud cum piissimis ducibus nostris in mentem venisset, visum est admittere infantes hoc modo etc. That is thus much in our tongue. But of this thing we also say these things, which our holy masters (saint paul and Hierothe) instructed of the old tradition have brought unto us. For they say (the which thing is most true) that the infants or children that can not yet speak, if they be form or made in fashion with the law of life, must be advanced or promoted unto an holy state, being free from all error, and without part or out of fellowship of unclean life. When this thing came to the mind of our remembrance most godly ducers captain or leaders (the apostles) it seemed to them to admit the infants & children after this manner to be christened. Then straight he declareth how they are christened, & showeth that the godfather doth answer for the child saying I renounce the devil/ and believe/ promising that he will teach him to believe & forsake the devil when he shall come to understanding. Which words do declare that it came also by the apostles tradition, that godfathers do answer for the child when he is christened, and not only that infants are christened. Therefore we do no we see plainly that the baptism or christening of children was taught the church by the holy apostles without any scripture or writing, and it ought to be belevedand kept as well as any other thing, which is manifestly set forth in the scripture, and therefore as many men as will not fall headlong in to the damnable heresy of the anabaptists, which deny that children should be christened, let them leave demanding and requiring in every point of our belief express scripture, sense this necessary thing hangeth only upon the apostles tradition without any scripture, that can prove it sufficiently, which thing Luther, Melancthon, and other the lutherans are compelled to grant, though they never so much cry out scripture, scripture, and say that nothing ought to be believed, and kept necessarily without manifest scripture setting it forth. For when this matter of christening children is laid to their charges, they have nothing to answer, but are straight enforced to grant it to be a tradition of the holy apostles. But of this I have now said, I suppose, sufficiently, and therefore I will rehearse yet more traditions of the apostles to the full confusion of them that will believe nothing with out an authority of the scripture. saint Hierom sayeth, 
To. 2. ●0. 50 Pa. 4.  (which thyngethe church doth practise) that in time of necessity lay men and women may baptize children, which thing cometh by tradition, because it is generally used through christendom, and was not first made by any council. Also it 
August. Jann.  cometh of the apostles tradition that the water in the font stone is hallowed before the child be christened in it, for saint Dionyse Paul's disciple being with the apostles, and instructed 
De eccle. Hierar. ca. ● part. 2  of them, as he sayeth oft himself, thus speaketh of that matter. The bishop going to the temple, in the which is the font, eius aquas sancta prece, et inuocatione sanctificans, itaque in eas ad crucis effigiem sanctissimum infundens unguentum, illas hocmo do perficit. That is to say. He hallowed the fontes water with an holy prayer and with an invocation, & pouring into them thrice the most holy ointment after the form of the cross by this way or fashion doth make them perfect. These saint Dionyse saint Paul's scholars words do show plainly that then the bishop did use to hallow the water in the 
The font is hallowed upon Easter even because that baptism hath his virtue of Christ's death. ro. 6 quicumque etc and upon whitsunday even because the virtue of baptism cometh of the holy ghost which came down at whitsunday Math. zille vos baptizabit in spi etc Basilius de spi. s, ca 27 Ciprianus lib. 1. epist. 12. Quomo do autem mum dare et sancrificare aquam potest, qui ipse imdus est, et apud quem soi s●nō est? Lege Augst lib. 6. d● bap country donatistas trast in Io. 80 et ad Januarium empi 118 Clemens lib. 3 recogni.  font, and put in to it oil thrice making a cross therein, which no doubt was caught by the holy Apostles without writing, as saint Basyll, and other ancient doctors do witness, whose words shall be anon alleged, and therefore men that would not that the font should be hallowed before children should be therein christened, and will believe nothing not contained in the scripture are far deceived, and ought to forsake that ill, and perilous opinion, lest they perish at length thereby for ever, which our Lord forbid. saint basil also rehearsing certain traditions in his book of the holy ghost thus writeth of the hallowing of water in the font stone.  
Consecramus autem aquam baptismatis, et oleum unctionis. Praeterea ipsum, qui; baptismum accipit, ex quibus scriptis? Nun a tacita secretaque traditione? The english may be this. But we do consecrate, or hallow the water of baptism, and the oil of anonynting, and beside that him, that receiveth baptism, of what writings? Cometh it not of a still, and a secret tradition? Moreover the custom is that he, which is to be chrystoned, should renounce or forsake the devil either by his own words, or else his 
Dionise  godfather for him, of the which Dionise Paul'S disciple speaketh as I have touched before & also Tertulian (which was very nigh 
De corona militis  the apostles time) saying. Aquam adituri, ibidem sed et aliquanto prius sub pontificis manu contestamur nos renuntiare diabolo, et pompae, et angelis ●ius When we will go to the water of baptism (saith Tertulian) but, there also a little while first we under the hand of the bishop do protest that we do renounce or forsake the devil, and his pomp, and angels. In like manner saint 
De spiritu ●●tō. ca 27.  Basyll sayeth of that custom as followeth. Reliqua item, quae fuerint in baptismate, velut renunciare satanae, et angelis eius, ex qua scriptura habemus? Nun ex privata, et arcana hac traditione? Nun ex doctrina, quam patres n ostri in silentio, quod curiosos, et otiosos submovet, seruarunt? The remanant also (sayeth he) which is done in baptism, as to renounce the devil, and his angels, of what scripture have we? Have we it not of a private, and a privy tradition? Have we not it of the doctrine, which our fathers, or elders have kept in silence, the which removeth, or carrieth far of idle men, and curious? The priest asketh of him, that is christened, whether he do believe or not but what scripture have we for that? Saint Hierome speaketh 
To. 2. Aduersus lucifer●anos Ciprianus lib. 1. epist. 12. Ipsa inter rogatio, quam fit in baptismate, testis est veri tatis. Credis in vitam eternam et remissionem peccatorum y sanctam ecclesiam?  of it saying. Praeterea cum solemn sit in lavacro post trinitatis confessionem interrogare. Credis in sanctam ecclesiam? Credis peccatorum remissionem? Moreover when it is accustomed in baptism after confession of the trinity, to ask, Dost thou believe in the holy church? believest thou remission of sins? The child that is christened is thrice dipped in the water by an ancient custom & tradition without scripture, of the which basil thus writeth. 
De spiritu scton. ca 27.  I am ter imergi hominem, unde est traditum? Now a man to be dipped thrice in the water, from whence it is taught, or delivered? Monne ex privata, et arcana hac traditione. Cometh it not of this private & secret tradition? Of this speaketh 
De corona militis  k tertulian saying, Dehincter mergitamur, aliquid amplius respondentes qu● dominus in evangelio determinavit. That is. Ifterwarde we are dipped under the water thrice, answering some what more than our lord hath determined in the gospel. Note well these words, god reder, against them that will nothing should be believed, & done but y● only which is commanded or set forth in the scripture. But s. Hierome shall say his mind in this matter of baptism. Thou askest of me where it is written. I say in the acts of the 
To. ● adversꝰ luciferianos.  apostles. Et si scripturae autoritas non subesset, totius orbis in hanc partem consensus instar praecepti obtineret Nam et multa alia, quae per traditionem in ecclesiis obseruantur, autoritatem scriptae legis sibi usur paverunt, velutin lavacro ter caput mergitare, die dominico, et per omnem pentecosten nec de geniculis adora re, et ie iunium solvere, multaque alia scripta non sunt, que rationabilis sibi obseruatio vindicavit. That is. Although there were no authority of the scripture, the consent of the whole world upon this part should obtain like a commandment. For many other things also, which are observed in the churches by tradition, have usurped or by use taken to them the authority of a law written, as in the lavatory of baptism/ to dip the head thrice/ upon sunday and all the time between Easter and whitsuntide neither to honour god kneeling, nor to fast: and many other things are 
Note this.  not written, which a reasonable observation hath challenged to her. This saint Hierome hath spoken to the great reproach of all those that say nothing should be believed, and kept except the scripture made thereof some mencyon. Also here we see that it is not a new thing to ask where it is written in scripture, and that s. Hierome thought the custom & tradition of Christ's church sufficient for the authority, and defence of sundry things without the scripture. But to saint Dionise s. Paul's disciple, which thus writeth of this matter. Pontifex ter illum a quis imergit, hac trinaillius mersione, et emersion tres beatitudinis divinae personas inclamans. The bishop dyppeth him thrice under the water 
De ecclesi. hierar. ca ●. part. 2.  calling upon the three persons of the godly bliss with this threefold dipping in to the water, and dryngeth him out again. Though the saying of s. Dionise Paulꝭ scholar be sufficient to prove that it came from the apostles by tradition that in baptism the child is put under the water, because he was in the apostles time, and learned the truth of Christ's religion of them of S. Paul and Hierotheus his masters, yet for a fuller proof, I will bring hither the apostles own words out of their canons, 
Cap v●●●.  which are even these. If any bishop, or priest do not use three mersions, or dippings of one mystery/ but do once dip the child in baptism, which seemeth to be given in our lords death, let him be deposed. For our lord said not to us baptize or christian ye in my death, but you going teach all people baptysige them in the name of the father, 
De eccle Higher ca 2 part 3  and the son/ & the holy ghost. Finally saint Dionise Paul's scholar declareth what is signified by the dipping the child thrice under the water in the font saying. Proprie, et convenientissime mersio illa, qua totus homo aquis operitur, ad imaginem mortis ac se pulturae informis accipitur. That is to say in english. That dydping, by the which the whole man is covered with water, properly and most conveniently is received to the image, or form of Christ's death, and burial, which was without form, or shape. The putting of the child, when he is christened, thrice under the water, betokeneth Christ's death, & three days burial, as the taking of the child out of the water, signifieth to us Christ's rising up again 
Except the child be very lyk to take death thereby, or any ●●●able harm.  from death. Therefore as chrystis body was hid clean in his grave or sepulchre, so ought the child, when he is christened, to be put wholly under the water, & covered hole with water (as S. Dionise here affirmeth) that thereby Christ'S burial may be fully represented. The which thing some gentle men will not suffer to be done unto their children, though it might right well be done without any jeopardy of the child. In which thing they do not well, breaking the laudable custom of the church coming even from the apostles, and especially being so reasonable, & agreeing with the scripture, and representing the burial of Christ very perfectly.  
But I will go forward to the rehearsal of more traditions of the holy Apostles. It is a custom that when the child is christened at the font, anon is put upon him a white cloth called the chrysome, the which came from the apostles by tradition, as it shall straight appear by the old writers witnesses, of the which one is the history called in latin historia tripertita, where we read these words. Praeparabatur baptisma, 
Lib. 11. ca 14.  et vestis conveniens baptiza to. Baptism was prepared, and a vesture meet for the baptized.  
Also Lactantius, which was 
De res. D  above twelve hundred and forty years past, thus writeth of this white cloth which is put on the child christened.  

Rex sacer ecce tui radiat pars magna trophaei  
Cum puras animas sacra lavacra beant  
Candidus egreditur hitidis exercitus undis,  
Atque vetus vitium purgat in am ne novo.  
Fulgentes animas, vestis quoque can dida signat,  
Et grege de niveo gaudia pastor habet.   
¶ The english of the verses.  
Behold O holy king a great part of the victory sendeth forth beams like the sun. When the holy lavatoryes do make happy the soul's clean. The white host goeth forth of y● bright waters, And purgeth y● old vice in the new river. The white apparel also signifieth the shining souls, & the shepherd hath joys of the white flock. This Lactantiꝰ declaring the custom to put upon the person baptized a white garment, & that it showeth as a token that the soul is made white from the filthiness of sin 
Ambrose de ●●s, qui mysteriis initiantur lib. 1. ca, 7. Idem habet.  in baptism. That white cloth also may signify the manumission, or the deliverance of the soul from the bondage of the devil to the freedom of christ, which is gotten in baptism. For Tertulian in his book, reciting in an order 
De res. carnis.  the tokens of manumission or making a man fire of a bond man, rehearseth a white vesture among them. They that were baptized at Easter did use to wear all the easter week that white vestures & upon the sunday next following they did put them of, & for the cause that week & sunday were called of the old fathers. Septimana et dominicai albis, the week & sunday in albis. That this usage & custom to cloth the child christened with a white vesture came by tradition from the apostles, Dionise paul's scholar declareth making mention of it with these words. Assumentes baptizatum sacerdotes, induunt 
Dionisi. de ecclesie hierar,  cum vest mundiciae congrua. That ●s. The priests taking to them the party baptized do put on him a 
De ecclesie hierar ca ● par. 3.  vesture agreeable with cleans. Again he sayeth. Deinceps ita initiatum canden tes induunt vestes. After ward they him, so instructed in things concerning religion, white vestures. Where should this paul's disciple learn this but of him, & the other apostles, whom he oft called duces suo● his leaders? Is it to be supposed, I beseech the good reader, that this custom received of the church in the apostles time, came from any other teachers than the apostles? Therefore embrace, & gladly receive this & other as the apostles traditions, and cease for shame the ungodly babbling/ that nothing is to be believed, & done except it be set forth & expressed in the scripture. This ancient doctor Dionise speaketh also of consecrating & hallowing oil & cream, & of the anointing of 
Cap. 3. ꝑ. 3. et ca 4. part. 3. lib. 1. adversꝰ Mar.  them that are christened with it, & Tertulia also saying, god washeth his with water, & anointeth them with oil. Dionise thus hath of that 
De ecclesie hierar ca 4 par. 3  oil. unde, ut opinor, i●●ta sacratiorem sensum traditione divina, sancti nostrae sacerdotalis functionis duces, honestissimun illud unguenti consecran di munus teleten ab effectu rei, quae in eo perficitur nominant. That is to say Whereof (as I suppose.) the holy leaders of our priests office after a more holy sense by god's tradition or teaching do call that most honest office of consecrating ointment a perfection or making a thing perfect, of the effect of the thing, which in it is made perfect. Lo here Dionise plainly affirmeth that the apostles gave a name unto the priests office, by the which he doth hallow the oil, & therefore it must needs follow y● that thing was in use, & brought up by them through Christ's instruction or the 
De spi. ●●● cap. 27.  holy ghost. Basil speaketh also of the anointing them that are baptized saying. We do hallow the oil of anointing. Nun a tacita secre taque traditione? Do we not of a still, & a secret tradition? Ipsam porro olei inunctionem, quis sermo scri pto proditus docuit? That is. Further, what speech put forth by writing hath taught the innoynting 
lib. 1. epi, 12.  of oil? Cyprian in like fashion writeth of the anointing of them that are baptized, saying. Vngi quoque necesse est eum, qui baptizandus sit, ut accepto chrismate, id est, unctione esse unctus dei, et habere in se christi gratiam possit. It is also (●ayeth he) necessary that he, which must be baptised, be anointed, the anointing being taken, he may be the anointed of god, & have in him the grace of christ. As if he had said, except he be anointed with oil when he is christened, he can not be the anointed of god, nor have in him the grace of christ, whereby he declared how necessary a thing it is to be anointed with oil in baptism receiving, & yet there is no scripture setting any such thing further, thou seest therefore, good reader, yet once again some thing necessary to be both of us believed, & kept, of the which scripture speaketh nothing at al. Moreover there are yet divers other things not expressed in the scripture, which we are bound both to believe, & also to keep, of the which this is one that the bishop halloweth the altars before mass be said upon them, of the which Dionise maketh mention saying. Diviui altatis conse cracionem sanctissimorum mysteriorum lex, sanctissimi unguenti castissimis infusionibus perficit. That is. The law of the holiest mysteries, doth make perfect the hallowing 
De ecclesie hierar ca 4 par. 3.  of gods altar with most chaste powrynges on it of most holy oil, many men can not abide that hymns and psalms should be song in the church unto the honour of god, & the stirring of the hearers unto greater devotion, when at the beginning of Christ's church in the apostles times christian people did use to sing songs unto the honour of god, & to encourage themselves to be the better disposed, as we may read in one Pliny, which 
Plenius secundus in epist. ad traianum.  was not christened, and yet he spoke of that thing saying. Affirmabant autem hanc fuisse summam vel culpae suae, velerroris, quod essent soliti stato die ante lucem convenire, carmenque christo, quasi deo dicere secum invicem. This in english. But they affirmed that this was the chief point either of their fault, or of their error, that they were wont to assemble and come together before day upon a day appointed, and say with themselves one to another a verse or a metre unto christ as to God. And to confirm this matter more surely, I will bring forth the witness of one Phylo which was a iew● borne and turned to Christ'S faith. He being in chrystis time, and his apostles thus testifieth of christian men's songs, and hymns, said and song unto god, as Eusebious hath written 
Euse 〈◊〉 secundo ●●. 17: Agathense consilium, cap. 30.  about twelve hundred years passed. unus ex iimbus in medio consurgens, psalmum honestis modulis concinebat, et praecinenti unum versicu lunomnis multitudo respondebat That is. One of them all rising up in the mids did sing a psalm or a song with seemly measures & all the multitude did answer him singing before or first one verse as a chaū● doth in a qurie. Hither Philo setting forth the beginning of Christendom/ the ordinances of the church when it first began, and dyscrybed the beginning of the apostles traditions, and therefore the custom of singing verses, psalms, hines, and other songs is not to be set at nought having their beginning of the apostles by tradition. Add to these verities unwritten this also that the priest at mass useth certain prayers to consecrated the host, & to turn it through the almighty power of god, and the working of the holy ghost in to Christ'S very body, which words are not in the scripture, but came up by the apostles tradition, and teaching 
De spi. s. cap. 27.  by mouth only. They are thought of saint Basyll to come (as I said) by tradition, 
Lib. 2. ca 19  whose words are these. Inuocationis verba, quum ostenditur panis eucharistiae, et poculum benedictio nis, quis sanctorum nobis in scripto reliquit: Nec enim his contenti sumus, quae commemorat apostolus, aut evangelium, verum alia quo or et ante et post dicimus, tamquam multum habentia momentiad mysterium, quae ex traditione citra scriptum accipimus. The words (saith Basil) of invocation or calling for help, when the bread or food of the sacrament of the altar is showed (over the priests head to the people at mass) and the cup or chalice of blessing who of the holy men hath left us in writing? For we (priests) be not contented with those words, which the apostle saint Paul doth remember or the gospel, but we do say other also both before thee (consecration) and after, as having moche pith or bcing of great effect to the mystery or sacrament, which words we have received of tradition without writing hitherunto S. Basyll plainly disproving their opinion, which say that all thing, which we are bound to believe or do, is contained in the holy scripture. Of the words 
De ettle. hierar. ca 7 part. 3.  of consecration the holy Dio nice saint Paul'S disciple thus writeth. At vero efficientes consecrationis preces fas non est scripto interpretari, neq ipsarum arcanum, sive illas, quae ex deo fuerint virtutes, ensecreto in publicum efferre. Sedsicut nostra habet sacro sancta traditio, ubi eas sacratioribus instructionibus hauseris, at q ad sacra tiorem habitum, capatiorem q intelligentiam divino a more, sacris q actionibus consummatus evaseris, ad so preman ipsarum sciam subveheris, di vina luce radiatus. That is this much to say in english, But it is not leeful before god, to expone or translate by writing the prayers which made the consecration, neither to publish or utter openly the pryupte of them, either the virtues which are done, 
Eherfore the masie eughte not to be in the english tongae.  but like as our holy tradition hath, after that a man hath learned them with very holy or hallowed institutions, & being made perfect is comen unto a holier state, and an understanding more apt to perceive through or by the love of god, and holy deeds, he shall be carried up, or promoted to the highest knowledge of them, when he hath been made bright or shining like the sun beams with God's light. Dost not thou here see plainly, good reader, that the prayers used of the priest whê he doth consecrated the host of bread at mass came of the holy tradition of Christ's apostles, & that it standeth not with god's law to utter abroad among the lay people the prpuyre of them by exponing or translating them with writing? saint Dionise disciple testifieth that the holy apostles used certain signs and ceremones in the celebration of the blessed sacrament, of the which scripture speaketh not, these are his word; transtated out of greek in to latin, Ne in ipsa quidem sctīssimorū sacramentorum celebratione sancti illi nostrae ceu legalis traditio his magistri, diumis at q honestissi mis abstinuere signis. That is to say. Chose mayiters of our tradiction belonging to the law did abstain from godly and most honest signs no not in celebrating of the most holy sacraments. Upon the which text of saint Dionise Pachymeres, which was above. M. years sense, thus hath. Theologiam quae per figuras divinis oracu lis ttadita est Telesticem asserit di onisius ut quae per sacerdotum institutionem ceremonias tradat sacramentorum, comprehensas, signorum involucris dionise: He affirmeth that divinity which is expressed by tokens, or taught in the holy scripture by figures, to be figurative because it teacheth or delivereth ceremonies of the sacraments by the priests institution, which ceremonies are comprehended or contained in coverings of signs. The heads of the altars are set toward the east & we do pray turning our faces toward the east, the which thing cometh by the apostles tradition, as divers authors do witness, of the which saint Damascene is one saying. We do pray toward the east, not by chance but because god is light that may be understand and the sun of righteousness, & christ is called in the scripture oriens the east, the east must be appointed 
●a●ha. 6.  or dedicated to him for prayer or worshipping of him. Anon after damascene showeth another reason and cause, why the we pray toward the east/ saying. Because God made Paradyse toward the east, in to the which he brought Adam, the which offending he banished out thereof and made him dwell in the west contrary to the east. Antiquam igitur patriam requirentes, et ad ipsam suspirantes, deum adoramus scz ad orientem. Therefore we requiring the old country (Paradyse of heaven signified by the earthly paradise a place of much pleasure,) and fervently desiring to come unto it, do worship god, or pray to high toward the east. After certain tokens of the excellency of the east taken out of the scripture rehearsed in the end of that chap tree, Damascene thus hath. Non est aunt scripta haec apostolorum traditio, nam multa sine scripto nobis tradita sunt. That is to say. But this the apostles tradition is not written, for many things are delivered to us, or taught us without writing. Are not these plain words of this ancient doctor to the confusion of all them, that are not ashamed to speak against traditions, and affirm that nothing ought to be believed and kept, that is not expressed in the holy scripture? Hear now what saint basil sayeth 
De spi. s. cap. 27.  of this matter?  ad orientem versi precemur, quae nos docuit scriptura? That is. what scripture hath taught us to pray turned toward the east? Athanasius like wise which was above. M. CC. year since, affirmeth that the holy apostles did teach christian men to pray toward the east. These are his words. Why do we christian people pray toward the east, and the jews toward the south? He answereth thus. We must defend this thing other wise to the jews, and other wise expone it to the Gentiles. To the jews we say, that we pray toward the east, because the holy ghost so taught us by the prophet David saying. Adoremus ad locum, ubi steterunt pedes tui domine. That is. Let us O Lord worship the or pray to the toward that place, where 
psai.  thy feet stood. And the prophet zachary sayeth. And our lords feet shall stand in the mount or hill of olyvete against Hierusalen (which is in the east.) This may be a short answer (sayeth he) to the jews. But to the gentiles we say that we do pray toward the east not that god is closed in there, or is only there, but forasmuch as he is named light, for that cause we having a respect to the ligi● of the sun created, do now worship not that same light created, but the maker of it by the looking toward it. This is the answer to the gentiles, but let the faithful people of Chryst learn yt. Hac de causa beatissimi apostoli fecerunt Christianorum ecelesias intendere versus orientem, ut ad Paradisum respicientes, unde cecidimus, scilicet ad veterem patriam, et regionem nostram, petamus deum, et dominum nostram reducere nos illuc, unde eiecti exulamus. The english may be this. The most blessed apostles for this cause have made the churches of christen people to bêde or look to ward the Cast, that we looking toward Paradyse, from whence we fell, verily should desire God, and our Lord to bring us thither again, to the old country and our region, from when●e we cast are banished. Lo this holy and blessed ancient writer Athanasius, a man of excellent virtue and learning, affirmeth that the apostles taught christian people to pray toward the Cast, and showeth the reason, why we so do, as saint Damascene hath done. saint Basyll moreover 
De spi. t. cap. 29.  sayeth. Ipsam fidei professionem, qua credimus in patrem, et filium, et spiritum sanctum, c quibus habemus scriptis? That is Of what scripture have we the profession of the faith, by which we believe in the father, and the son, and the holy ghost? He concludeth that it cometh by tradition only. I pass over many traditions of the Apostles now used in the mass, as that the priest senseth with frankenceuse the altar washeth his hands at mass, sayeth confite or, showeth the body and blood of Christ over his head to the people, of the which Dyonyse speaketh, that was saint Paul's scholar. 
De ecciesie hierar ta.; par. . 2  Also that the people saying the body and blood of Christ showed them, do worship the same. Saint Dyonyse also writeth. 
Lap. 3. qte 3. de spi. s. cap. 27.  Another tradition yet! is rehearsed of saint Basyll saying.  signo crucis eos, qui spem collocarunt in Christum, signemus, quis scripto docuit? That we do mark with the sign of the cross them, that have put their trust in Christ, who hath taught by writing? tertulian writeth also of this affirming that it is a tradition, and not writing in the scripture. Whose words 
De corona militis.  are these. Ad omnem progressum at q promotum, ad omnem aditum, et exitum, ad vestitum, et calceatum, ad lavacra, ad mensas, et lumina, ad cubilia, etsedilia, quacun q nos conversatio exercet, frontem crucis signa culo terimus. That is to say in english. At every going forth, and advancing, profiting or moving forth, at every access, coming to or entry, and going out, at appareling, and showing or putting on of shows, at baths or baynes, at the tables, and lights, at the entering in to the chambers, and seats, or places to sit on, what so ever conversation setteth us on work, we make a sign of the cross in our forehead. Saint Athanasius sayeth that 
Lib. 2. de incat. ver.  Saint Athanasius sayeth that by the sign of that cross all witchcraft, or sorcery, and the act or craft of poisoning is put away, if it be used in faith and 
Lib quest quest. 38.  devoutly. Also he sayeth. Legem Mosis videntes daemons, non timent neque tremunt, quod ea non sit operata salutem. Crucem autem videntes, saepe tremunt, fugiunt, evanescunt. That is to say in english. The devils saying Moses law fear not, nor tremble not, because it hath not wrought man's health, but seeing the cross they oft quake, flee, vanish away. Of the which it first came that meat/ drink, and other divers things are blessed with a sign or a figure of the cross. Damascene also 
Lib. 4 ca 22  saith. The cross is given to us upon our forehead, and that it is a shield, a buckler, and a cote of armure against the devil.  
Adorandum igitur est hoc signum, 
Of the sign of the cross.  therefore this sign (sayeth he) must be worshipped of us giving to god the reverence, and the devout honouring. Qui hanc adorant, participes sint christi crucifixi They that do worship this figure of the cross, let them be (O lord) partakers of christ crucified. Hitherto saint damasene. Let men, that despise the figure and sign of the cross, & shame not to call it an idol abhorring it almost as much as the devil doth, read old and ancient histories, and they shall find strange and wonderful things wrought by it of god. Sozomenus 
Lib 2. ca 19  one of the three that made the story called tripertita historia, telleth that a dead man was raised up again by the touching of the cross, and that one of the sybilles, which were heathen women having the gift of prophesing, said no doubt stirred of the holy ghost. O ter beatum lignum, in quo deus extensus est. That is to say. O thrice happy wood, in the which God was stretched forth Also he rehearseth there, that when saint Helen had found three crosses, and not men doubted which of them was chrystis cross, & which the thieves, that were crucified with him, Macaryus then being bishop of Jerusalem thus did put away the doubt. He brought one of those three crosses unto a noble woman, which was long sick, & praying devoutly he perceived the might of our saviour. For by and by after that the crossehad touched the woman, it drive away the passion of that most sharp disease, and restored health unto the woman. Eusebius moreover telleth that in Alexandria all breast plates of serapis the god of the Egyptians, which stood in every houses walls, entries, posts, & windows, were so cut away that no print nor the name either of him, or else of any other devil remained, and every body set up in stead of them the sign of our lords cross in the posts, enterings in to their houses, the walls, windows, & pillars The which thing when the painoms, that were left, did see, they were reported to have comen unto the remembrance of a great thing by a tradition to themselves of old committed. The Egyptians have a sign of our lords cross among their alphabet letters, and say it signieth the life to come. Wherefore they (sayeth Eusebius) which by the wondering at the things which were done, were turned to the faith, said that it was so of old taught or left to them. that these things, which are now worshipped, should so long stand, as long as they should see that sign to have come, in the which life was. When in Jerusalem the jews nigh all were slain of God with a bowl or thing of fire very round, and the rest were with fear of death enforced and constrained to confess christ jesus to be god, lest that thing should have been thought to have happened by chance, the night following the sign of the cross did so evidently appear in all their garments, that he, which for his unfaithfulness would have taken it away could not in no wise. Therefore let men beware that do despise the picture of the cross or the crucifix of christ, lest like vengeance of god do light upon them. The good, and godly Emperor constantyne, when he was 
Histo. tri● lib. 1. ca 5.  turned to Christ'S faith, and hard much preaching of the cross, when he was in warfare he commanded kunning men to change his sign, or bainer that he had, in to a banner of the cross made of gold, & precious stones. Hoc enim signum bellicum inter alia preciosius erat, eo ꝙ inꝑatorem precederet, et adorari id a militibus moris esset. For this sign of war was among other more precious, or esteemed better, because it went before the Emperor, & the custom was it to be worshipped of the soldiers ●herof chiefly I suppose constantyne the noblest honour of ymperye of Rome to have changed it in to the sign of the cross, that his subjects by oft saying it and regarging it might be dysused, or brought out of custom from the first manner of belief in honouring idols, and judge him only god, whom the Emperor did worship, or whom as a captain, & an aider he used against his enemies, This figure of the cross was carried upon men's shoulders through the whole host: and when the bearer of it through great fear of the enemies delivered it to another & fled away, he was slain suddenly, and he that carried the cross among many sharp weapons, quarrels, and darts escaped harmless, all the darts wonderfully by god's power, stuck in the sign of the cross and did all flee from him that bore the standard or banner in the field. It is more reported (sayeth Eusebius) that none the bearer of that standard was either wounded or taken prisoner in battle. Hitherto Eusebius declaring the great virtue of the sign of the cross, how it aided Constantine'S soldiers, & how moche the godly Emperor constantyne did esteem it. We christian men for a great number of us are very far gone from the old regarding of the figure, or image of christ crucified for us, so that we be not ashamed to call it an idol. The Emperor constantyne after many and divers notable victories obtained of his enemies accustoming his soldiers to honour god as he did himself he made their armour to have the sign of the cross. Maximan culturan sacratissimae 
Tri●. histo lib. 1. ca 9  crucis habebat. He did most honour the holy cross, as the history saith, both for the good luck/ which he had in war by the help of it, & for the sign, which god showed thereby. Sozomenus wrote this above twelve 
Li●●●sto tri●. ca 4.  hundred years paste, the which telleth also that when this Emperor constantyne was in great care and thought, how he should obtain victory against his enemies, he saw in a dream the figure of the cross brightly appearing in the firmament, and the angels standing by him wondering at the sign saying to him, O Constantine in hoc vince.  
That is to say. O constantine vanquish/ or overcome in this or by this sign of the cross It is also (saith the story) reported that christ appeared unto him and showed him a sign of the cross, commanding him to make a like figure, and take this help in battle, whereby he might get the victory of his enemies. Eusebius Pamphily saith that he hard the Emperor himself telling it with an oath that about the myddis of the day when the sun did go lower, a sign of the cross made of the brightness appeared and the writing which was in it, saying to him In hoc vince. Wynne the victory by this sign of the cross, This Emperor also caused the figure of the cross to be made in the coin and images. To be 
Histo trip. lib. 7. ca●. 34.  short, Theodoritus telleth that it was the manner to put on them that were christened, the sign of the cross, so much did men at that season esteem and regard that holy sign, the which is now most abhorred o● us, in that point much like unto the infideles, and the devils, which can not abide it. Unto whose great confusion it shall appear at the day of judgement, as saint Mathewe testifieth saying. 
Math. 24.   
Tunc parebit signum filii hominis in caelo. Then at the day of doom the sign of the son of man shall appear in the firmament, that is to say, the cross of Christ, sayeth Teophilactus, glistering, and shining much above the sun, to the reproach and condemnation of the jews.  
Is concerning the worshipping of the cross, I have alleged already saint Damascene's words, & now will saint Hieroms', Austin's, and Chrisostom's that thereby men may see their blindness and error, which can not abide that picture to be honoured of christian people, & seeing their fooly may forsake it in time, ere it be to late. This sayeth saint Hierom upon these words of David. Adorate scabellum pedum eius, quo niam sanctum est. Honour the low 
Psal. 9●.  settle or foot stole of his feet, for as much as it is holy. There are many opinions of this foot stole. For some refer it unto Christ's humanity, or manhood, upon the which the godhead's majesty stood, & this humanity the apostles did worship. Ad crucem dominicam, et ad animam sanctam haec referenda sunt. These words of saint david must be referred (saith Hierom) to our lords cross, and his holy soul. And therefore after Hieroms' mind, the holy ghost by David's mouth commanded christian men & women to honour the cross, though we very ungodly do dishonour it never so much. Saint Austen sayeth. Quid servat fideli suo, qui 
Tract. in Joan. 36.  talem honorem dedit supplicio suo? Denique modo in paenis reorum non est apud Romanos. Vbi enim crux domini honorata est, putatum est quod reus honoraretur. That is to say, What doth god reserve for his faithful, which hath given such honour to the cross, upon which he suffrred death? To conclude now the cross is not among pains of the guilty at Rome.  
For after the cross of our lord was honoured, it was thought that the guilty was honoured.  
This saint Austen full godly 
Lib. 6. adversus julianum.  touched the honouring of Christ's cross. Cirillus also making answer to julian, which mocked christian people for worshipping the cross, said unto him after he had rehearsed the great, and sundry benefits that came to us, by the cross. Haec oina recordari nos facit salutare lignum, et suadet, ut cogitemus, quod sicut dicit divus Paulus. unus pro omnibus mortuus est, et resurr exer it. The wholesome wood maketh us remember all these things, and moveth us to think that (as s. Paul sayeth) one is dead for all, and hath risen up again. This ancient doctor saint Cyril wrote against the apostata julian scorning christian people for honouring the cross, and not against him only, but against all other in like manner deriding & mocking men for the same worshipping. But of this matter I mind (god willing) to entreat more largely in a book of worshipping images, of the which in this book I thought to say nothing at all, & therefore now I will pass over it to the rehearsal of other the apostles unwritten traditions, of the which the observing of the sunday is one. For though saint johan in the 
Apocal. cap. 10.  apocalypsis maketh mention of it, yet there is no commandment in 
The observing of the sunday cometh by the apostles tradition.  the scripture to keep the day holy day, more than all other days of the week. Of this days honouring before other spoke saint Damascene above a thousand years paste, saying. We do celebrate holy the perfect rest of man's nature, I say the day of Christ'S 
lib. 4. ca 24 Crip. hist. cap. 9  resurrection. The valeant, and noble Emperor constantyne made a law that upon our lords day the sunday all men should cease from giving judgements, and from the doing of other matters of the world, 
Ambros. ser. 6. de pentecost dominica est venerabilis atque Colennis, quia eo die chritus resurrexit.  and to be occupied that day only in prayer. Honorabat autem diem dominicum, qnia in eo Christus resurrexisset a mortuis, alium vero scz veneris, quia in eo fuerit crucifix us. That is to say. But the emperor Constantyne honoured the lords day, (sunday) because Christ rose again upon that day from death to life, and he honoured the friday because christ on that was crucified.  
Hitherto the story Ignaiius saint Johan's disciple writeth of this holy day, saying. Christ 
Epist. 1. ●  upon the sunday rose from death to life. Pro sabati zatione celebret omnis christianus diem festum dominic● resurrectionem, regalem et eminentissimum omnium dierum. That is in english thus much to say. Let every christian man keep holy the feast day of the resurrection of our lord in stead of the saturday, a royal, or a kings day, and most excellent of all days. Would our lord that all men, which do think every day of the week like, & none rather to be observed holy day than another, would look well on these holy martyrs words, which was saint johan the evangelists disciple/ taught the truth of and by which, whom christ himself schooled in the truth. This same holy father commanded the people to keep holy days devoutly saying to them. Dies festos 
Episto. 4.  nolite inhonorare. Do ye not dishonour the holy days.  
What sayest thou Luther, or lutheran, are all days equal, and after like sort to be honoured, observed, and kept holy day? Is thy îudgement more to be regarded than this blessed martyrs saint Johan's scholars? Saint Austen make the mention of the sunday to january, and sayeth christian men keepeth it holy day 
Episto. 118. Dies d●●icus (inquit august) non iudeis. sed christianis resurrectione d●i declaratus est. et er illo suam: festivita ● habere cepit rursus ad casulanun epist. 86. preponitur dies dnicus sabbato, fide resurrec tionis. Hieronimus epist. 53. idem  in the honour of Christ's resurrection. To be brief could this feast come otherwise in to the church of christ then by the apostles tradition, and teaching by mouth, since saint johan in the apocalypse the first chapter speaketh of it? I grant to Bul linger that the sunday is mentioned in the holy scripture, but the pueth not it to be set forth by commandment in the scripture, as now it is, & hath been sense the apostles time Ignatius bearing witness. Therefore the sundays feast came up by the Apostles tradition. It cometh also by tradition that we do not fast upon the sunday, of the which thing saite Ignatius writeth saying. Quicunque 
Epist. 4.  dominicam ieiunaverir, ipse est inter fector christi. That is. Who soever shall fast upon the sunday, he is the murderer of Christ. Fron whence came this custom/ if it came not by mouth from the apostles? Of whom should this S. Iohnns disciple learn this point but of his master saint johan? tertulian, which was with in little more then. C. xx. after Christ's death affirmeth plainly that this cnstome came by tradition without scripture. For he reciting certain traditions thus writeth. Die dominico jeiunium nefas ducimus. That is. We do think or suppose fasting upon the lords day sunday to be unleeful before god. Also Hierom 
Aduersus luciferianos.  hath the very same his words. It is therefore not leeful nor standing with gods law to fast the sunday, except a man fast many days together. as Moses, Helias, & christ did in the which this is included, & yet it is aganyste no law of god written, wherefore it must needs follow that it is against god's law unwritten, coming by the holy apostles tradition unto Christ's church. Which taught the christian people to forbear fasting on that day in honour of Christ'S resurrection, which brought unspeakable toys of gladness in to the vorlde, and therefore it is meet that christian men that day abstain from fasting, which is a kid of mourning as christ said. Mathewe, ix. But of this I have said, I suppose enough, the learned men may read of this matter more in S. Austin's book, and in other of of the old doctors: Moreover that Easter day is kept, it is a tradition of the apostles. For Socrates thus writeth in the 
Histo trip, lib. 9 ca 38.  history called in latin tripertita historia Nec apostolus, nec evangelia accedentibus ad predicationem jugum servitutis imponunt, sed festivi tatem paschae et alias celebritates honorandas esse dixerunt. That is to say. Neither the apostle, nor the gospels do lay the yoke of bondage upon them that come unto the preaching of the gospel, but they have said that the feast of Easter and other solemn days are to be honoured Anon after he concluding the treatise of the matter thus saith. Mens namque fuit apostolorum non de diebus sancire festivitatum, sed conuer sationem rectan, et dei predicare culturam. Mihi ergo videtur, quod sicut multa alia per provincias ad consuetu dinem venerant, sic & paschae festivitas tradita sit, eo quod nullus apostolorum hinc aliquid sanxisset. That is. For the apostles mind was not to make any law concerning feasts, but to preach good conversaryon, and the worshipping of god. Therefore it appeareth to me, that as many other things through the provinces, countries, or realms came unto a custom, so also the feast of easter is taught, or delivered by tradition, because none of the apostles did enact, or make any law thereof. But the canons of the apostles themselves declare that this feast of Easter was of their ordinance, though they wrote no law and did constitute none ordinance of it in their epistiꝭ. For these are their words Si quis episcopus, presbyter, aut diaconus 
Canone. 8.  sanctum paschae diem ante aequinoctium vernale cum judae is celebraverit, abiiciatur. That is to say in our tongue. If any bishop, priest, or deacon do keep holy with the jews the feast of easter before the day be as long as the night in the spring time, let high be cast away, despised, or renunced. Do not these words manifestly show that the apostles assigned what season of the year Easter day should be kept, it must needs hereof follow the they instructed by the holy ghost, or else of our saviour christ himself ordained that feast to be observed of us christian people, and they left the same by tradition unto the church without putting it into the scripture. Of this feast 
januario episto. 118.  and certain other speaketh S. Austen saying. Quae non scripta, sed tradita custodimus, quae quidem toto terrarum orb obsernantur, dantur intelligi vel ab ipsis apostolis, vel a plenariis conciliis, quorum est in ecclesiis saluberrima autoritas, commendata, atque statuta retineri, sicuti quod domini passio, resurrectio, et ascensio in caelum, et adventus spiritus sancti de celo, anniversaria solemnitate celebrantur per universum orbem. In the english this it is. Those things which we do keep not written, but delivered or taught by mouth, the which sothelye are observed thorough the whole world they be to be understand that they being committed and decreed, or ordained either of the apostles, or of the full and general counsels, the authority of the which is in the church most wholesome, as that our lords passion, his resurrection, and ascension, and the coming of the holy ghost from heaven, are kept holy day yearly through all the world. Here it appeareth plain lie by saint Austen that these holy days, which then were, and yet are observed and kept thorough all christian nations, were ordained either by the holy apostles, or else by general counsels, whose authority is most wholesome in Christ's churches, or congregatyons of the faithful, though we now set very little by them, because they pluck our heresies by the roots, but these feasts were not set up first by any general council, as it appeareth in the counsels, and espicyally Easter day, when christ rose, of the which the apostles before all councils not written in the scripture, spoke, as I have declared already, & therefore they must needs by saint Austin's rule above mentioned come of the apostles tradition. With the which that agreeth right well that saint Johan's scholar Ignatius commanded the people not to set naught by their holy days, saying. Dies festos no light ihonotare. Do ye not dishonour 
Epist. 4.  the holy days, meaning no doubt the days chiefly afore here recited, appertaining to Christ's death, resurrection, ascension and the coming of the holy ghost upon whitsunday, of the which saint Gregory Nazianzene 
Sermone de pencecoste.  S. Hieroms' master thus writeth. Honoremus diem in adventu spiritus sancti. That is to say. Let us hononr the day in the conymng of the holy ghost. Also saint Cipryan sayeth. Celebramus tam nos, 
Sermone de spi stion.  quam judaei quinquagesimun diem, sed illi in typo, nos autem in veritate, non tam significamus, quam agimus. Pentecosten igitur celebrantes commemoravimus, que olim sub Mose in veteri testamento sunt acta, et quae sub Christo facta sunt, post cuius assensionem in caelos spiritus sanctus visibiliter super apostolos in linguis igneis aparuit. That is. As well we christian people as the jews do keep solemn the thirty day after Easter, but they in a figure, we in the truth, do not so much signify, as do it in deed. Therefore we keeping whitsunday holy have remembered the things/ which were, one's long sense done under Moses in the old testament, and also the things, which were done under Christ, after whose ascension in to the heavens, the holy ghost appeared visibly upon the apostles in fiery tongues. finally saint Hierom exponing the epistle of saint Paul to the Galathians thus writeth 
Cap. 4.  after he hath declared that Paul commanded the Galathians not to keep the jewysses feasts or holy days. Dicat aliquis. Si dies observare, et menses, et tempora, et annos, non licet, nos quoque simile crimen incurrimus, quartum sabbati obseruantes, et parascheven, et dic dominicam, et jeiunium quadragesimae, et paschae festivitatem, et pentecostes laeticiam, er pro varietate regionum, diversa in honore martyrum tempora constituta. The english may be this. Some man may say. If it be not leeful to observe days, and monythes, and times, and years, we christian men do run in to like fault, observing the wednesday of the week, and the friday, and the sunday, and the fast of the lent & the feast of Easter, & the mirth of whitsunday, and after the diversity of regions divers times constitute or ordained in the honour of martyrs. To that he answereth, saying. To the which he that will plainly make answer, shall say that the jews feasts are not the same that ours are. For we do not keep holy the Easter or passover of sweet bread, but the Easter of the resurrection, and the cross. Nec septem juxta morem Israel numeramus ebdomadas in pentecost, sed spiritus sancti veneramur adventum. Nother we do numbered seven weeks in whitsuntide after the manner of the chrldrens of Israel, but we honour the holy ghosts coming. Hitherto the holy and ancient doctor saint Hierom declaring plainly that albeit all days in the week be like, and equal by their natures, yet some of them are appointed before the other to serve god upon, & cease from worldly business, and therefore they that do believe the contrary, are deceived shamefully/ but of this sufficient, now I will go forward on mine enterprise, and rehearse yet more traditions. It is a tradition of the apostles not written in the holy scripture, that he, which was baptized or christened of an heretic or a schismatic divided from the church of christ should not be baptized again afterward, because the baptism of an heretic, or a schismatic is effectual, & of strength as that is, which the catholics, being not separate from the church do minister & give, of the which thing saint Austin a clerk most excellent of Christ's church 
Lib. 2. ca 7. con●ta ●●●●tistas.  thus speaketh. Saluberriman tenet ecclesia consuerudinem in his schismaticis, et haereticis, corrigere, quod prawm erat, non iterare quod da tum fuit, sanare quod vulneratum est, non curare quod sanum. Quam consuetudinem credo ex apostolica traditione venientem, sicut multa non inu●niuntur in literis ●orum, neque in conciliis posteriorum, et tamen quia per unsuersan custodiuntur ecclesiam, non nisi ab ipsis tradita, et commendata creduntur. That is. The church keepeth a custom most wholesome in these schismatics, and heretics, (that is to say, in their christening or baptizing) to amend that which was ill, not to give again that, which was given, to heal that, which was wounded, not to cure the thing hole or sound. The which custom I believe came of the apostlis tradition, like as many other things are not found in their writings, nor in the counsels of them that came after, & yet for as much as they are kept through the hole church, they are not thought or believed to be committed, and delivered or taught but of them. Are not these words enough to stop all babblers mouths, that say they can not tell well what, against traditions, utterly refusing to give any faith & credence to things not expressed in the scripture. Will they be so foolish to believe Luther before Austen? The holy apostles did condemn them that would be baptized, or christened of heretikis, & yet they commanded the he, which was baptized or christened with the baptism of the church should not be baptized or christened again, as it appeareth in their canons. Wherefore Austen 
Cap. 46. ●. 47.  judged right well that it is a tradition of the holy apostles not written in that scripture, that who soever was once baptized of an heretic or schismatic should not be baptized again, but only that amended/ which 
Eusebius lib. 7. ca 8,  was ill done of them. This knew well the old bishop of Alexandria called Dionyse, which in his fifth book of baptism telleth that a christian man came unto him, and said that he had received baptism of heretics otherwise than he saw it given to other by the catholic ministers, and that he durst not lift up his eyes to god for that fault, & therefore he desired to be made clean with baptism of the church, whereby he might receive the grace of the holy ghost. But the holy man 
Lege aug. lib. 1. ca 33. Aduersus cresconium grammaticum.  said he durst not baptize him again in any wise, knowing that the apostles tradition and constitution was against that thing to be done. Another tradition of the holy apostles is to have pictures and images in our temples, as saint damascene hath witnessed above. M. years before our days, which thus 
Lib. 4. ca 7  writeth of them. Because (saith he) some men do ymbrayde or lay to us in reproach that we do honour & worship our saviour's image and our queen his mothers, and moreover the images of other saints, and Christ'S servants, let them hear that god made man at the beginning after his image. Therefore for what cause do we honour one another, but in as much as we be made unto god's image? For as the godly and great basil sayeth. Imaginis honor ad exemplaris transfertur honorem. That is. The honour of the image is referred, or carried over from the image unto the honour of the sample. A little afterward when he had said that in the time of the old testament there were but few images, because christ was not then incarnate, but after his incarnation, death & resurrection, for as much as all men know not learning nor give themselves to reading he saith That our fathers did agree and consent to represent the incarnation, death, and resurrection by images as certain tokens of victory for the ready remembrance of Christ's benefits. For oft we think not on Christ's passion through neklygence, seeing the image of christ stricken through we come again unto the remembrance of Christ's death, & we falling down do worship not the matter of the cross, but christ represented by the image. Like wise our lady chrystis blessed mother, sayeth he, is honoured by her picture, and that her honour is referred unto christ her son borne of her. For as we have said like as the honour given to Christ's good and kind servants showeth a token of good will toward all men's lord, sic et imaginis honour, add prototypun, ex emplar, imaginisque veritatem transfertur That is to say, even so the honour of the image is carried from the image unto the first example or pattern, sample, and truth of the image, Est autem haec traditio non scripta. But this is a tradition not written. Anon he addeth that the apostles taught and delivered many things with out writing, and to prove that he allegeth ii texts of. s. Paul the one. two. Thess. ii state. &c: stand ye fast, and keep ye the traditions, which ye have learned either by our speech, or by our epistle, the other Corin xi Brethren I praise you, that ye do remember me in all things and do keep the traditions, as I have taught them to you. All this hath that old writer Damascene to declare that the setting of images in the churches came by the apostles, and how they ought to be used and what profit cometh of them if they be well used. In the which same place he doth recite a very strange history, which is this. It is said in a story that Abagarus king of the Edesenes sent a painter to paint an image 
This king wrote unto out saviour, & our saviour unto him again as Eusebius hath. lib. 1. ca 15.  like to our lord, the which when he could not do for the brightness of his face shining, our lord himself putting a cloth to his godly, and lively face whype of in the cloth his own image and so sent it the king Abagarus desiring it. This history showeth manifestly that images do please christ, & not displease him, though many men do call them idols. The seventh general council kept at Nicaea bithiniae reciting many anncyent doctovis sentences touching images, allegeth these words of S. Basyll. I do honour the holy apostles, 
Nicenum consilium.  martyr's, and confessors, which do humbly pray for me unto god, that by their mediation our most beounteous god may be merciful, & freely give to me remission of my sins.  
Quam ob causam, et historias imaginum illorum honoro, et palam adoro: hoc enim nobis a sanctis apostolis traditum, non est prohibendum, sed in omnibus ecclesiis nostris eorum historias erigimus. That is in english thus much to say. For the which cause I do honour, and openly worship also the stories of their images, for that delivered to us of the holy apostles, is not to be forbid, or prohibited, but we do set up the stories of them in all our churches. Here we see that after s. Basils' mind, the holy apostles taught & left by tradition the setting up of images in the temples of christen people, & therefore this is also a verity not written in the holy scripture. And to the intent men may see their blind error, which rail against the image of christ, his blessed mother a virgin most honourable, of the holy apostles & other saints: I will recite here certain stories concerning images both ancient 
Lib. 7. capi. 14.  and profitable also to the godly disposed people. The ancient writer of the church's stories, Eusebius tellethy ᵗ the woman, whom our saviour healed of a bloody flix, as Matthew doth witness 
Capi. 9  dwelled in a City called caesare● philippi, and that in his time, which was about ccc years after Christ's birth, her house was seen there & before the doors of her house a pillar was showed set in a very high place, in the which the same woman's image graven in brass appeared as it were kneeling upon her knees and humbly holding up her palms of her hands. There stood also another image graved in brass, like a man appareled cleanly with a rob or along garment, reaching forth the right hand to the woman. At the foot of this image out of the pillar did grow a certain herb of a new kind. The which when it was sprung forth, was wont to grow out still to the hem or skirts of that rob the brazen clothing. The which hem or skirt of that brazen garment, when the herb growing up had touched with the hyhgest top, it got strength thereof to put away all diseases, & faintness or failing of strength, in so much, that what so ever the sickness of the body it were by a little draft of the juice of that wholesome herb it was put away, having no strength at all, if it were broken of before it had touched by growing the highest part of that brazen hem. They said that this picture was made like to jesus countenance, which remained until our time, as we saw with our own eyes. And no marvel if they, which had believed of the gentiles did seem to offer such things as a gift, for the benefits, which they had obtained of our saviour, since we see also now the apostles Peter, & Paul's, and our saviours images to be drawn, and painted in tables. But we also have seen their old images kept of certain men. Hitherto Eusebiꝭ in his story, by the which men may see, if they be not all blind, that it is no new nor late invented thing to have images in the temples, and what god hath wrought by them. But of this sufficient for ●ny purpose, which is to declare only that many things come by tradition of the apostles and other the eldest fahers, without any express word of the holy scripture. This not withstanding it shall be a thing both worth my labour, & also the readers or hearers, to recite here a wonderful miracle done by the image of Christ, of the which Athanasius maketh mention, saying. 
Lib. ●e passione imaginis do vel exhortatio ad mona. ut quidam co dices habē● ca 1. 23.  It chanced that the image of christ was found of the jews in a city called syria in the time of constantyne the elder.  
The which they cast down to the ground, and said one to another. We have hard that our fathers did mock & scorn jesus of Nazareth many ways, let us do so to this image. Than they began to spit in the face of our lords image, & they struck it with buffets, saying. How great things our fathers have done to the jesus of Galilee, so big let us do to this picture of him. Then they crucified our lords image, nailing the hands, and feet of it with sharp nails, putting unto the images mouth vinegar, and gall, as they had done to jesus thirst himself hanging upon the cross. After that they put a crown of thorns on the images head, streking thereon with a staff, & mocking it spite fully. And at the length, (as they had learned the their elders had done to christ upon the cross) they do streke the side of the image with a spear. When this abominable malycyus act was done, there ensued straight a wondered miracle. For the side of that our saviour jesus christis image suddenly began to run with water & blood, and the other miracles than were done, which chanced when chrîste was crucified upon the cross. Then the jews caused a great vessel to be set under the place of the wound, & anon it was full of blood & water. There upon they said that they would prove whether any miracles should be wrought thereby, for as much as Christ's friends said the many miracles were done by him. They brought the water & blood to their synagogue, & caused sick folk to be washed with it, among the which there was a very aged man, which had the palsy or the losing of his membres even from the time of his birth. He as soon as he was washed with the water & blood was straight hole, & rose out of his bed, & went home. Then the people brought thither all diseased & sick persons, the blind, the halt, the lame, the deaf, the doom, the lepers, with all other, & as soon as they were washed with the water & blood, they were forth with delivered from their diseases The which when the people saw, they believed in our saviour Jesus, and praised him highly, After this A thanasi: which wrote above. M. cc. years passed, telleth that a christian man had this image of christ, & leftit thorough negligence behind him in syria, when he departed thence, when he was examined of the of the Metropolitaine of the city, he confessed the Nicodemus, which came to Jesus by night, made it with his own hands, & gave it to gamaliel Paul'S school schoolmaster, when he died, & gamaliel when he saw that his death approached & drew nigh, gave it to james, james to simeon, symeon to zacheus, & so from time to time it continued in Jerusalem nigh until the city was destroyed, which was the xliii year after Christ's ascension in to heaven. For about two. years before the destruction came by Titus & Vaspasianus the faithful, and disciples of christ were advertised by the holy ghost to departed from Jerusalem in to the kingdom of king Agrippa, & so they did carrying with them all the things, that did belong unto Christ's religion, among the which was that Christ's image which remained in syria till this day, & when my father & mother died, I received it by the right of an heir, and do now possessee the same. Hitherto I have recited saint Athanasius words, entreating of this marvelous story, which I have rehearsed here the men may see both that images have been long in Christ's church, & the God hath wrought by them great and strange miracles to the great comfort of christian people, and finally that men should be wise that they do not misuse the image of christ, and his saints, lest they feel gods vengeance thereby. Now to go forward, I will recite yet a few things more that are received and used by tradition in Christ's church without writing, of the which this is one, that we 
The lentes fasting.  do fast the lente. For albeit it hath authority (as saint Austen 
Aug. janu. epist. 118,  affirmeth) of Moses and Helias fasting in the old law, & also of Christ's in the new, which fasted forty days, yet it cometh to the church by the apostles tradition, that it is commanded to be kept, and observed fasting. For saint 
In epist. ad Marcellam  Hierom this writeth. Nos unam quadragesimam secundum traditionem apostolorum, toto anno tempore nobis congruo ieiunamus. That is. We do fast one lent according to the apostlis tradition, in a time most meet for us of all the hole year. Lo hieron saith the the holy apostles did or deign and institute the fast of the lent, and we following Luther's blindness say that the apostles taught nothing which they wrote not afterward, and do despise this fast utterly, preferring herein our own carnal judgements, and fleshly, yea beastly lusts before the authority & judgement of s. Hierom, which as he said himself fasted wonderfully much, even so he saith the apostles taught the feast of lent by tradition. Of the which one theophilus wrote thus before S. Hierome, whose book 
Lib. ●.  he translated out of greek in to latin. Nequaquam diebus quadrage simae, sicut luxuriosi divites solent, vini poculum suspiremus, neque in procinctu, et prelio, ubi labour, et sudor est necessarius, carnium edulio delectemur. Qui autem legum precepta custodiunt, vini usum repudiant, et esum carnium. That is in our language. Let us not sight for, or greatly desire wine in the lente days, as riotous rich men are wont, neither let us delight in eating of flesh in the state of an army when they be ready to give battle, and in battle, where labour and sweat is necessary. They that do keep the commandments of laws, do refuse or forsake the use of wine, and the eating of flesh. This we see that lente was above twelve hundred years since fasted, and that devote men did abstain both frondrynking of wine, & also from eating of flesh in it. How well this is now kept of christian people it needeth not me to tell, but rather to lament, and bewail the great and exceeding riot and gluttony which is now used both in eating of flesh, and dryuking of wine, of the which I have spoken more largely in my book of fasting. But that lente fasting came from the holy apostles saint johan the evangelists 
Epist. 4.  disciple Ignatius may witness saying. Quadragesimamnolite pro nihilo habere, imitationem enim continet dei conuersationis That is to say. Esteem not lente for nought, for it containeth the following of gods conversation. Where or of whom learned Ignatius saint Johan's scholar this commandment of the lentꝭ fast, if he learned it not of his master saint johan, or of the other apostles? This blessed martyr saint Johan's disciple biddeth or commandeth us to fast the lent, Luther and his scholars like be lie gods, or whose belly is their god, and riotous epicures, do teach us to break it, whether party ought christian people to believe, and follow? Saint Ignatius commandeth us also to taste the wednesday and friday saying. Quarta vero, & sexta feria ieiunate, reliquias pauperibus porrigentes. Fast ye the wednesday & the friday, giving the remnant or scraps to the poor. Seest thou not, good christian reader, that the friday ought to be fasted and the wensdaye after the apostles doctrine, which this saint Johan's disciple wrote? Why therefore sayest thou, that the apostles taught nothing, but that only which they wrote afterward in the holy scripture? Cease for shame that fond babbling. Leave of that ungodly doctrine, which poisoneth the soul, & bringeth it to utter confusion, if it be not forsaken in time. Theophylus sayeth. Habemus quadragesimam ab apostolis institutam, et ordinatan We have the lent institute, & ordained of the apostles. Wherefore oughtest not thou rather to believe him then lewd dying Luther? was not he both godly and excellently learned, as saint Hierome was which testifieth the same, & that time when this matter was nothing deubted of? were not these doctors nearer the apostles time by more than M. c. years, than Luther was, that thereby they might better know, than he could, what the apostles did teach the church of christ by mouth only without writing? But I will proceed in this treatise, and rehearse yet certain more traditions.  
The church of christ useth to make holy water, & to sprinkle it abroad upon the people in a remembrance of our baptism, & the water the flowed out of Christ's blessed side pierced with a spear in time of his bitter passion, & to put us in remembrance also of our death, which like water (as the second book of the kiges witnesseth) do slide into the earth 
2. Reg. 14.  undoubtedly. This custom is neither brought up of late nor yet worthy to be (as of many it now is the more pity) despised 
lib. 9 ca 34. ●rip. hist.  and nought regarded. For we do read in a story made above M. cc. years passed, that there was at apamia the city a notable and a strong temple of jupiter, which was worshipped then for a god. When the good bishop Marcellus with another man being a head officer commanded it to be thrown down with fire cast in to it, there appeared a certain black devil letting the flames of the fire to burn. The which when the bishop Marcellus hard, he ran thither speedyly, and commanded a vessel of water to be brought to him, the which set under the altar, he dying down upon the pavement made humbly petition to our lord, that he would not suffer that devil to use any longer his tyranny, and a sign of the cross made in the water, he gave the water to one Equitius deacon armed with faith, and A zeal commanding him to run haste lie, and put the fire under and sprinkle the water about there. Quod cum fuisset factum, daemon effugit, non ferens aquae virtutem. The which when it was done, the devil fled away not suffering the virtue or strength of the water. This water feeding the fire like oil, the whole temple was burnt clean. Doth not this story declare that hallowed water hath power to drive away from us wicked spirits? Why should not the holy water used in Christ's church among all christian nations, that be catholic, be of the virtue, power, and might, that this water was of, since it is consecrated and hallowed with many more prayers, and making of crosses over it, than this holy bishop Marcellus used in hallowing that water, whereby the devil was chased away out of 
Tomo. 2. contea hereses  the temple? Epiphanius also bishop of Cypers telleth this story of a certain jew converted to Christ's faith, whose name was joseph. This jew being a christian man, received letters, & authority of the emperor constantine, went to tyberias a city in Galilea, and having letters to take all things necessary of the kings cost, he began to build in tyberias. He had need of lime and other stuff to build, and therefore he commanded many chimneys, or fournayses to be made without the city. But the crafty jews begun to bind the fire, & to scatter it abroad with certain charms. Wherefore joseph moved, troubled, or angry, & streken with a zeal toward our lord, ran out of the city, and after that he had commanded water to be brought to him in a vessel, the vessel of water being taken before all men (for there was a great multitude of jews, that came to see that sight) he made with his finger a sign of the cross over the vessel with a great voice, & the name of jesus called upon for help, so he said.  
Be made in jesus of Nazarethes name, virtue or strength in this water to the reprouffe or putting away of all charming, & witchcraft, which these jews have made, & to make also the fire to have power to work, to perform our lords house the temple, & so he took the water in to his hand & sprinkled with it all the fournayses, & the charms were dissolved, or destroyed, & the fire burst out before all men. Hitherto that ancient great clerk Epiphanius. Whose words do plainly make (as the other story did before recited) for the custom to make holy water or to hallow it with signs of the holy cross, and good prayers, that it may thereby have strength, virtue, & might against ill spirits, & work against charms, and witchcraft. This also declareth that the custom to bless meat, drink, and other creatures, is godly and good. Especially sith Paul affirmeth that every creature of god is hallowed by god's word and prayer. But that this 
1. Tom. 4.  custom to make holy water came up by the holy apostles. It may appear thereby/ that the godly martyr Alexander, which was within less than an hundred years after Christ'S death, and alive before saint johan the evangelist departed by divers years, 
holy wate●  thus maketh mention of holy water. A quam sale conspersam benedicimus populis, ut ea cuncti aspersi sanctificentut, ac purificentur, quod et omnibus sacerdotibus faciendum esse mandamꝰ. That is to say. We do bless water sprinkled with salt unto the people, that all sprinkled with it may be hallowed, or made holy & clean, the which we command to be done of all priests.  
Anon he saith, she wing a good cause why this should be done. For if the ashes of an heifer spiyncled with blood, did sanctify or hallow the people, & make them clean, much rather water sprinkled with salt, & hallowed with godly prayers, doth hallow & make clean the people. And by salt sprinkled of Heliseus the prophet, the barraines of the water is cured, how much more it hallowed with godly prayers taketh away the barraines of things belonging to man, & sanctifieth the defiled, maketh pure, & purgeth, and increaseth other good things, & putteth away the devils wiles or crafts to entrap a man, & defendeth from the wylynesses or crafts of men's fancy. For we doubt not but that by the touching of the skirt or hem of our saviours garment the sick have been healed, how much rather are the elements, (as water & other like) hallowed of god by the virtue of his holy words, by the which elements, man's weakness receiveth health of body, & soul? All this that blessed martyr wrote of holy water above M cccc. years, & xx. passed, & therefore no man can justly doubt, but this thing (as I have said afore (by the holy apostles tradition in to christes church, & therefore it ought not to be despised of us, nor left undone, as a thing of no value. But let this go by, as spoken of sufficiently. The apostles left to the church also by tradition, the priests should not 
Cap. 27.  marry wives, as it appeareth by their words, in their canons, which are these. Innuptis aunt, qui ad clerum ꝓuecti sunt, pcipimꝰ, ut si vo luerint, uxores accipiant, sed lectores, cantoresque, tantummodo. That is to say. We Christ's apostles do command, that they which being sengle are promoted to the clergy, do take wives, if they will, but only the readers, & singers. Which were two degrees in the church among the clergy at the season, whom only the apostles commanded to marry if they would, excluding clean from marrying, priests, deacons and subdeacons. Also they ordained 
Cap. 20.  & commanded that none of the clergy should be warranters, or sureties saying. Clericus fide iussionibus inseruiens, abiiciatur. That is. Let the 
cap. 17. et ca 18.  clerk, which is a surety, be cast away. Likewise they taught the church that he, which had married 
1. Tomo. 3.  two wives, a widow, an outcast, or a comen woman should not be promoted among the clergy to holy orders, though the apostle paul saying, a bishop or priest must 
Tertul. ad urorem Apostolus non sinit digamos pnsidere.  have one wife, meant, (as tertulian saith) that bigamus should not be chosen a priest. Of their tradition it came also that one bishop should not give holy orders to clerks of another's diocesis. Likewise the orders, & offices of the church should 
Cap. 36.  not be obtained by money, that a clerk, or a lay man continuing in 
Cap. 30.  playing at dice, or hazard, and a lay man putting his wife from him should not be suffered to receive the blessed sacrament of the aultare. But to be brief I will speak no more of them at this time, but will recite yet a few traditions, of the which this is one, that we believe that our blessed lady christ our saviours 
The continual virginity of our lady.  dear mother was continually a virgin till her death, which Eluidius denied, & the because he could find no scripture to prove it, but rather (as he supposed falsely) the scripture was against it, and therefore saint Hierom in his book made against him called him an heretic, though it can not be sufficiently proved by the scripture, that she was a virgin until her departing out of this world.  
The which thing ought to stop their mouths that affirm all things to be expressed in the scripture, which we are bound to believe under pain of damnation. I am very sure that no man is able to prove this verity by any text of the holy scripture, and yet he that believeth it not is, if he stand stoburnly in defence thereof, an heretic, & therefore saint Hierome (as I have said already) called Eluidius an heretic, which maintained that our lady had other children beside christ, whom she conceived without man by the holy ghost. What will or can they now here say, that require scripture for every thing, and ever ask where is that or this written 
The which they never can do learnedly.  in the scripture? Let them answer to this one point, or to the christening of children, as to divers other put forth in this treatise before. Bullynger, one of Luther's scholars, laboureth to prove by scripture that our lady Christ's most honourable mother was a continual virgin, lest he should be enforced, & compelled to confess that all truth which we must believe is not expressed in the holy scripture, but he laboureth all in vain, as anon hereafter it shall plainly apere. For he abuseth these words of the prophet ezechiel to that purpose. Porta haec clausa erit, et non aperietur, et vir non pertransibit per eam. etc. That is in english this much to say. This 
Ezech. 44.  gate shall be shit, & shall not be opened, and a man shall not pass through by it. Loo (saith Bulliger) hath not the prophet described here aptly enough the holy womb of the virgin Marry Christ'S mother of whom the son of righteousness is born to us? This Bullinger wresteth this prophets sentence from the literal sense unto an allygory, (which all learned men, do confess not meet to prove any doctrine being in controversy,) for the defence of his devilish heresy Proclus the bishop of Cizicene (sayeth he) doth none otherwise expone this the prophets text. What then? he doth understand it mystycally & by an allegory. Is that sufficient to prove any kind of doctrine, or to persuade any thing in question, and controversy? Again S. Hierome doth otherwise expone it, that is to wit, of the gate of the law, & the prophets. For he thus writeth. What gate is this that is always shit, & only the lord god of israel entereth by it? truly that of the which our saviour speaketh in the gospel. woe to you scribes, & pharisees hypocrites, & woe to you doctors of the law, which do take away the key of eunnyug, ye enter not in yourselves, and then that are about to go in, ye prohibit. Of this gate (sayeth Hyerome) the prophet writeth under the name of a book. Erunt verba libri istius, sicut verba libri signati. etc. The words of this book shall be as the words of a book signed or sealed & so forth. No man could 
Apoca. 5. ●  open and louse the seals of this book, but he of whom johan speaketh in the apocalypse saying Behold a lion of judas tribe hath obtained the victory, which openeth the book, and looseth the seals of it. For before christ came the gate of the law, and the prophets, and all knowledge of the scripture was shit, paradise was also shit, which by Christ's death were opened, the vele of the temple broke, the vele 
In 2●. 2. Cor. 3.  taken away, all things were open, and manifest. Hitherto S. Hierome/ whose words declare that this text ought otherwise to be exponed then Bullynger understandeth it, to defend his naughty and damnable heresy. notwithstanding saint hieron's exposition is mystical, or allegorical, and not literal in deed. For to the letter, by that gate or door is mente a certain gate or door of the temple, that was shit and no man but the prince, which was gods vicar, might enter into the temple at it, to offer sacrifices unto god, & therefore the prophet said. Vir non pertransibit per eam. A comen man, or any other than the chief or prince shall not pass through it. This is the true meaning of the letter, as it shall easily appear to him, that will weigh and examine diligently the text without all affection, and corrupted judgement, and therefore this place of the prophet can not prove Bullyngers purpose, that our lady christ our saviours blessed mother was a continual virgin, though it be very true that she so was, and helvidius was justly esteemed of saint Hierom an heretic for the denying that she continued a vyrgyntyl her death. Moreover saint Cyprian exponing the apostles creed saith that the prophet Ezechyell did set forth the wonderful manner of our ladies bringing forth christ, and that he called our lady blessed saint mary Christ's mother a gate by a figure. In the which place the said Cipryan affirmeth that our lady was a perpetual virgin. To be short in this matter Saint Hierome in his hole book compiled, and published of, and upon this matter against helvidius, alleged not one text of the scripture to prove this truth, but only did make answer to the authorities that helvidius miss took for his purpose, the which he did (as Erasmus 
In argumen to episto●e illius.  sayeth truly) because the scripture spoke nothing of that thing, but it was set forth, and left to the church by the holy apostles tradition. certainly if the prophet Ezechiels' text alleged before of Bullynger could have proved that our blessed lady was a virgin to the end of her life, saint Hierome would have alleged it to that purpose since he exponed that whole pphet, and therefore for as much as he did not recite it to the end, it may appear that he saw that it made nothing at all to prove that thing. But this of this verity unwritten delivered from the apostles to us by mouth without any express word of scripture, speaking thereof. Further we believe (as in deed we are bound 
The creed of the apostles.  to do) that the holy xii apostles made a certain crede called in latin symbolum apostolorum (as S. Cyprian affirmeth exponing it) because every one of them made an article thereof, and yet it can not be proved by the scripture that they made any such. Rufinus aquiliensis, saint Austen, 
In expos●illius. August sermo. 10. de penteco. etc. in ramis palmarum Lyprianus in symbo apost ait. Tenet fidel traditio sāctam ecclesiam.  & divers other do witness, that the apostles wrote that creed, & this article. I believe the holy church catholic, which is contained in it, can not be proved by any text of the scripture. If we should believe nothing, that is, not expressly & namely set forth in the holy scripture, than we should not believe that christ the son of god is equal with his father, of the same nature, substance & power, for Arius denied it because he saw nothing in the scripture namely to prove it, as saint Athanasius writing against him, affirmeth plainly. 
Lib 2 disp● in arianos  Where find ye (said Arius) this word, homousios, that betokeneth one that is of like, or the same substance, in all the scripture: 
Dasillus cp. 78. Si vero quis dixerit exaiteta essentia et substantia esse filium, eum reprobat as detestatur catholica, et apostolica ecclesia. O. did est satis ad illius hereseos explosionem.  was he not as foolish, as many now are, & many now as then he was/ which do ever ask where fyndeste thou that in the scripture? Saint Athanasius, and the great council holden at Nicaea, with as many as have written against the heresy, which holdeth that the son is not equal with his father, have made answer unto the Arian, that albeit this word or name homousios signifying that christ the son is of one nature and substance with his father, is not put forth expressly in gods holy word, yet the scripture alloweth, and proveth the thing itself in divers places, the which they judged to be sufficient, as in deed it is, not in this matter one●●●, but in sundry other, as that there be three persons in the trinity, though it be not expressed in the scripture, and therefore Sabellius denied it, yet the scripture doth fully and plenteously set the thing itself forth. Also that the holy ghost proceedeth from the father, and the son is not namely expressed in the scripture, and for that cause the grecians, and the Armenes denied it, and yet the scripture proveth that thing sufficiently, as it is exponed of the holy doctors. Wherefore it is perilous to demand for the belief of every thing received of us, where it is written in the scripture, or how can it be proved by the holy scripture, sith it is enough that the scripture is not against it, being received of the catholic church, or that the scriptures doth set it forth, as it is understand, and exponed of 
Tertulianus de corona militis.  the holy church, and her doctors catholic, In this matter concerning the asking of scripture for the proof of every thing, I would that every man would mark well what the eldest latin doctor of Christ's church tertulian saith therein, whose words are these. Cum quaeritur, cur quid obseruetur, observari interim constat, ergo nec nullum, nec incertum videri potest delictum, quod committitur in obseruationem suo nomine vindicandam, et satis autoratam consensus patrocinio. That is to say. When it is asked, whyany thing should be observed, it is evident, in the mean season, the it is observed. Therefore it may seem some fault, & a certain sin, that is committed against an observation, which is to be defended by her name, & is sufficiently authorized by the defence of consent. These words do rub some men of this our time upon the gall, as also do 
Tertuliande corona militis.  those which now follow in this old author. Quale est autem, ut quis tunc in questionem provocet obseruationem, cum ab ea excidit? et tunc requirat unde habuerit obseruationem, cum ab ea desiit? But what thing is it (sayeth he) that any man should then call in to question, or doubt an observation, when he is fallen from it? And then require from whence or whereof he had the observation, when he hath left it? Do not divers men even after this sort now among us christen people? For we do forsake fasting, and divers other things long kept of all christian nations before we were borne/ and than we call them in doubt/ and ask what authority they be of, and how they may be proved by scripture. It is an easy thing to ask where is it written, that we should fast the lent, observe any feasts, & keep many other things, not plainly, & namely set out in scripture, but we may ask of them where is it written that these things ought not to be observed?  
Expostulantesenim scripturae patrocinium 
So reasoneth Tertulian.  in part diversa, praeiudicant suae quoque parti, scripturae patrocinium adesse debere. That is. For they/ asking a defence, or an eayd of scripture in the contrary part, do judge before, that the scriptures defence ought to help their part. Habemus obseruationem inveteratam, quae praeveniendo statum fecit. Hanc si nulla scriptura determinavit, certe consuetudo corroboravit, quae sine dubio manavit detraditione. Quomodo enim usurpari quid potest, si traditum non sit prius? Tthus may be the english. We have an old observation, which coming before, hath made a state, or a certainty in it. Though no scripture hath determined this observation, yet at lest the custom hath strengthened it, or made it strong, which doubtless came of tradition. For how may any thing be observed, or kept, if it be not first taught, or delivered by tradition? Hitherto tertulian, which was above. M. ccc. years, &. xl. before our days, whose saying maketh much for traditions, & for things used in the church of christ without manifest scripture for them. Now where some learned men have supposed 
As johan cecius, Bunderius, and other certain.  and set also forth in their books, that the going down of our saviours blessed soul with his godhead in to the place, where the old father's souls remained before Christ's death, called libus patrum, to comfort them, to show the he was come in to the world by his birth, & had died for them, & to deliver them thence, is not expressed in the scripture, I think that therein they were greatly deceived, as no man is clear from all error, especially they that writ upon gods holy word, which only is without all lies, and errors, as the writers of 
August ad hieroni.  it only were in that their deed not deceived in any one point, (I say the they, which affirmed) that descensus Christi ad inferna, the descending down of christ to hell, is a truth not written in the scripture, were plainly deceived therein, because many texts of the scripture do prove that thing evidently, of the which these are the chief. david sayeth in the parson of our saviour 
Psal. 19  christ. Non derelinques animam meam in inferno. O father thou wilt not leave my soul in hell. How could this have been truly said of christ to god his father except his soul coupled with his godhead had descended in to hell or the place where the fathers were before Christ's coming and death? Also we read these words in the sawtre. Abstraxisti 
Psal. 29.  de inferno animam meam. Thou hast (O father) taken my soul out of hell, I let pass other 
Act. 2. Ephe. 4.  authorities, puing the same, because these two are sufficient for to prove this purpose, which is that the scripture maketh mention that christ defeended or went down in to the place where the father's souls remained abiding and looking for his coming thither to them after his death, when his body lay in the sepulchre.  
Now to make ones an end of this treatise, I will breyfely declare that the certain knowledge of the holy scripture cometh by tradition without any other authority then of the catholic churches, & the fathers of christis religion, that learned of the apostles, which were the very true scriptures written by the inspiration and stirring of the holy ghost, & which were not, though they were putforth in the evangelists, or apostꝭ names. Saint Austen in divers places of his 
The evangels and other the holy scriptures are not assuredly known to be gods word but by the church of christ bearing witness there unto.  works, and namely in these, that now do here follow, affirmeth the the authority of the holy scriptures dependeth, and hangeth upon the judgement of the universal or catholic church. first this hath he, lib. vii confess.  
Scripturas sanctas ecclesiae catholicae commendat autoritas. That is to say. The authority of the catholic church setteth forth the 
To. 6. epist. contra funda. Mani.  holy scriptures. Again more plainly this he writeth. Quid faceres dicenti, non credo evangelio? Ego vero non crederem evangelio, ni 
Hiero contra vigilantium. Quid necesse est in manus sumere, ꝙ ecclesia non recipit.  si me catholicae ecclesiae authoritas commoveret That is to say. What wouldest thou do to him, that saith, I believe not the gospel? I truly would not believe the gospel, except the authority of the catholic church should move me. It followeth anon there. I must needs believe the book of the apostles acts, if I do believe the gospel, because the catholic church's authority commendeth to me of like sort both those scriptures. Tertulian also affirmeth 
Tertilianus. prescript.  the same thus writing. Quid apostoli predicaverint, id est, quid illis christus revelavit, et hinc praescribam, non aliter probari debere, quam per easdem ecclesias, quas ipsi apostoli condiderunt, eye predicando tam viva, (quod aiunt) voce, quam per epistolas postea. That is. What the apostles have preached that is, what christ hath revealed, or opened to them, I will note or determine also hence or thereof that it ought not otherwise to be proved then by the same churches, or saith full companies, which the apostles themselves builded, preaching to them, as well with a lively voice, (as they say commonly) as afterward by epistles. Beside this in another book he writeth after this manner. 
Tertilianus lib 4. adver sus martia nem.  Habemus et johannis alunnas ecclesias. Nam et si apocalipsin Martion respuit, or do tamen episcoporum ad originem recensitus in johan nem stabit autorem. Sic et caeterarum generositas recognoscitur. Dico apud illas, nec solas a postolicas, sed apud universas, quae illis sacramenti societate confaederantur, id evangelium lucae ab initio aeditionis stare, quod cum maxime tuemur. Eadem autoritas apostolicarum ecclesiarum caeteris quoque patrocinatur evangeliis, quae proinde per illas, et secundum illas. habemus, johannis dico, Mathaei, et Marci. Thus may be the english of these words. We have also churches of. s. Johan's scholing, or bringing up in learning of the gospel. For though martion doth refuse the revelation, or apocalypse, yet the order of bishops numbered or reckoned to the beginning shall hold with johan, that he is the autour or maker of it. So also the nobility, or strength of the other scriptures is known perfectly. I say y● that gospel hath stand for Luke's from the making or putting forth of it at these churches, neither only with them that were the apostles, but at or with all them holly, which are confedered, or joined to them with feloshyppe of a sacrament, oath, or sign of a holy thing, the which thing we do chiefly defend. The same authority of the apostles churches defendeth also the other gospels from injury, the which therefore, and after or by them we have, I say, johas, Mathewes, and Marks. Hitherte the ancient writer Tertulian, whose words declare, that the apostles tradition teacheth us/ which are the gospels of christ and the true scriptures, where there is no scriptures, to prove them by, and therefore he that will believe nothing without scripture, let him tell me why he 
Mark this reader.  believeth any one book of the scripture to be true scripture sith no text of the scripture can testify, that it is scripture in deed?  
Wrote not I pray thee, reader, bartholomew a gospel, and Nychodemus another, (as stories do tell) which are not received for any part of the scripture? By what authority is this done? wherefore dost thou rather give credence unto Luke's gospel which never saw christ: then to saint Bartylmew's, which was one of the twelve apostles? Eusebius testifieth that an evangel 
Lib. 3. ca 3.  or gospel was judged to have been written by saint Peter, and a book of acts with a revelation, which are not allowed to be scripture. Enoch wrote a book, of the which judas in his epistle spoke and also Tertulian. Many divers 
De habitu muli●bri.  other books were ascribed unto the apostles, and evangelists being put forth in their names, and bearing their titles, which in deed either they never wrote, or else the holy ghost moved not them to make them, or thought it not good nor necessary to have them received and used among christian people, which thing he opened & taught the holy apostles, and other the believing people, of and from whom the certain knowledge, which is the holy scripture, and which is not, doth come, as S. Cyrpian sayeth, thus writing. 
In enarr● symbo. ap●  Quae sunt novi, ac veteris instrumenti volumina, quae secundum maiorum traditionem per ipsum spiritum sanctum inspirata creduntur, etecclesiis tradita, competens videtur in hoc loco evidenti numero, sicut expatrum monumentis accepimus, designare. That is to wit. Which are the books of the new, and old testament, that according to the elders tradition are believed to be inspired by the holy ghost, and delivered unto the churches, it seemeth meet to assign or note in this place by an evident number, like as we have learned of the father's records, or books. Then straight he reciteth the numbered of the books, which are reckoned to be holy scripture. Whereby it appeareth yet once again that we know not what books be to be judged, & esteemed gods word but by tradition of the apostles, and our ancestors, or elders, whom the holy ghost (sayeth saint Cyprian that blessed martyr) taught that thing by inspiration. It followeth therefore that if thou wilt believe nothing without witness of the scripture, that thou canst believe nothing of the gospel to be scripture nor no other part called scripture, and so all the faith wholly must needs at ones by that one devilish opinion clean perish. Wherefore cease ask where it is written in the scripture, in things at the lest received generally of Christian nations, and give credence unto the catholic church, whose authority, as it is most certain and sure, so it is very long, and great, as this chapter shall prove to the by god's grace sufficiently.   

¶ The authority of Christ's catholic churcch of and upon the Apostles traditions and verities not written in the scripture.  
AS touching the authority of Christ's catholic, or universal church, I intend at this time to be very brief, and short. The old and ancient writer saint Ireneus 
I●eneus lib. 5. cap. 4  which was scholar to one Polycarpe saint johan the evangelists disciple, thus writeth of the church's authority. We ought not to seek yet the truth at other, the which it is easy to take of the church, seeing that the apostles have brought all things belonging to the truth in it most plenteously, as it were into a rich treasure house, or store house, so that every man that will, may receive of it water of life. Here this holy martyr sendeth us to the catholic church, to learn the truth, & sayeth we may not seek it but there only. This church neither doth approve any thing against the faith & good living, nor suffereth any thing against either of them to be 
Tomo, ●. Epist. 119.  kept, as s. Austen testifieth. If this church through the whole world do teach any thing, 
Epist. 118.  quin ita faciendum sit, disputare (inquit August.) insolentissime insaniae est, that is, but that it must so be done, to reason or dispute, it is most proud 
T●en was Luther mad, as many other are that follow him now.  madness, This saying of saint Austen declareth many men both to be proud and very mad also, which do reason stubbornly, and spytefullye against divers things observed, & kept through the whole church, these many hundred years. Our Lord make them meek, humble, and wise, that they may acknowledge the high, and certain authority of Christ'S catholic church, against the which no 
Aug. de trinita. lib. 4. cap. 6.  quiet man hath, or will, (as S. Austin testifieth,) judge saint Austen entreating of the christening again of them, that were baptized or christened of an heretic thus writeth. Though there were no example of this matter taken out of the holy scripture, yet the verity of the same 
●ib. 1 cap. 33. contra ●resconium grammaticum.  scriptures is held of us in this thing, when we do that which hath pleased the whole church, when the same scriptures authority commendeth, & setteth forth, so that foras much as the holy scripture can not deceive us, who so ever feareth to be deceived by the darkness of this question (whether one baptized of an heretic sh●●l●e be christened again or not) let him ask council of the same catholic church, whom without all doubt the holy scripture commendeth. Hitherto this great clerk saint Austen which willeth us to ask counsel of Christ's catholic church in this doubtful question of baptism, of the which the scripture speaketh not, and therefore all things can not be proved by the scripture, which we must both believe/ & do also, though many men ungodly/ and falsely say they may. The same Austen/ which said he would not believe the gospel/ except the authority of the catholic church should move him/ in another place defineth/ & declareth/ what is the catholic church, saying. I believe 
Tomo. 10. sermonem de tempore. 131.  the holy church catholic, that is to say, which is spread, and dispersed through all the world, because the churches of divers heresies, for that cause are not called catholic, that they 
what church is called the catholic church.  are contained in their places, and countries. Hec vero a solis ortu usque ad occasum usque unius fidei splendore diffunditur. That is. This the catholic church is scattered abroad with the shining of our faith from the suns rising until the going done. The donatists, which were a certain kind of heretics in Numidia about the year of our Lord, three hundred fifty & three, affirmed that the church, or congregation of christian people was no where but with them as Luther, and his scholars are not ashamed to boast of their flocks, which is against the nature, and name of the catholic church, of the which Vincentiꝰ lirynensis, which was above eleven hundred years before this 
Vincentius lirinensis gallus.  time, writeth after this sort. I have often with great study asked of very many men both well learned, and godly also, by what rule, or sign I might discern the truth of the catholic faith from the falsite. And I had almost ever this answer, that whether I, or else any other would espy out the guiles, or deceits of heretics, and avoid their snares, and abide sound, and hole in a sound faith, he ought two ways by god's aid to arm and defend his faith. Primo scilicet divinae scripturae autoritate, tum deinde ecclesiae catholicae traditione. That is to say. first or chyeslye with the authority of the holy scripture, then further more with the tradition of the catholic church. Anon after he addeth these words. But in the same catholic church, after whose rule the scriptures must be expounded, we 
Here it appeareth what is called catho.  must see, that we keep the thing, the which hath been believed every where, of all nations, and always, for that is verily catholic, as the strength of the word declareth. But that at the length 
Ille est get manus christianus, qui quicquid ecclesiam catholicam universaliter antiquitus tenuisse cognorit, id solum sibi tenendum Credēdū● decernit Vincentins li●●mensis gallus.  is done only. Si sequamur universitatem, antiquitatem, et consentionem, that is. If we follow the generality, all or the hole, the auncyentie or oldness, and the consent or agreeing of the faithful people. The first of these three shall be done if we do confess y● to be a true faith, which the whole church through the world confesseth. The second shall be, if we go not from the father's senses, understanders of the scripture, or judgement. The third also then shall be done, If in the ancient we follow all, or nigh all, the priests and masters, or teachers determinations, & sentences this liryndsis. Then anon afterward he rehearsing how much, and how great ill, and mischief came into the world by the arrians heresy, the subversion, overthrowing, and destruction of all good things, & godlymen, thus he writeth.  
Atque haec o●a numquid aliam ob causam, nisi utique dum procaele sti dogmate 
A notable saying of this old writer.  humanae superstitiones introducuntur, dum bene fundata antiquitas scelesta novitate subruitur, dum superiorum instituta violantur, dum rescinduntur scita patrum, dum convelluntur definita maiorum dum sese intrasacratae, atque incorruptae vetustatis castissinos limitis profanae ac novellae curiositatis libido non continet. This is a very notable saying of this ancient doctor, and the english of it may be this. Do all these evils chance for any other cause, but truly whiles that man's superstitions, 
Supstition is superfluous or vain religion.  are brought in for heavenly doctrine, whiles the ancient well grounded, or having a good foundation is overthrown, or cast down with an ungracious, or mischievous novelty, or newness, whiles the superiors ordinances, are broken, whiles the father's decrees, or statutes are taken away, or repelled, whiles the determynations of the elders, or ancestors are shaken out of their places, whiles the lust, or sensuality of the profane, ungodly or unlearned, & new curiosity holdeth not itself within the most pure or honest bounds of the hallowed and uncorrupted auncyentye, or age. These words of this old writer/ and excellent clerk declare very well that of heresy new 
New doctrine is cause of all myschete.  doctrine, contempt, and breach of the elders traditions, decres/ and ordinances cometh all mischief, & ungraciousness: which thing how true it is divers countries of christendom have and yet do/ and continually shall until amendment be, feel lament, and bewail remedyless. Our lord will remedy it when he shall see time, whom we must instantly, devoutly, & contynnallye desire with our prayers so to do, ever remembering and cleaving unto Christ's churches determination, and faith, and then in and among all these sharp, & rough storms of blustering heresies we shall safely sail through the seas of this whretched world, and arrive, and come at the length unto the haven of quietness: full of all joyfulness in heaven. God (saith saint Austen) hath 
In psa. 47 De symbolo ad cateche. cap. 5.  builded this church ever to endure: why therefore dost y● fear lest the foundation of it should fall? The catholic church fighteth against all heresies, she yet can not be overcome: or vanquished, hell gates against her can not prevail. Eusebius saith that 
Lib. 4. ca 7 et. 8.  the devil the continual enemy of all goodness: of the truth, and of man's health by his ministers the heretics assayeth all ways to deceive gods church, but the truth vanquyssheth: and suffereth not the church to be corrupted with the falsity, being divers men well learned: which should disclose heretics ungodly gloss: reprove them: and open moreover the faith in the catholic church of christ: saying with the bishop alexander (of whom Theodoritus speaketh. The church can not be overcome 
Histo tri●. lib. 1. ca 14.  though all the world be against it. She vanquyssheth all ungod lines, our saviour assuring us thereof, when he saith. Be ye of good trust, I have overcome the world. Haec docemus, haec predicamus, haec sunt apostololicae ecclesiae dogmata, pro quibus etiam morimur, et destruere ea volentes nullatenus formidamus. We do teach (saith Alexander) these things we also preach these/ these are determinations of the apostles church, for the which yea we die 
A godly bishops saying.  and we in no wise do fear thiem, which will destroy them. Also saint Chrysostom saith thus of 
To. 2. homilia. 12.  the church. Non cessat impugnari ecclesia, non cessat insidiaspati, sed in nomine christi, semper superat, semper vincit. Et quantum alii insidiantur, tantum illa dilatatur. Sermo enim dei est immobilis, quia portae inferi non praevalebunt adversus eam qui impugnat, seipsum dissoluit, et fatigat, ecclesiam aunt fortiorem ostendit. That is in our tongue thus much to say. The church ceaseth not to be striven against or assaulted, it ceaseth not to suffer wiles, to entrap her or she beware, but in the name of christ she ever vanquisheth, ever over cometh. And as much as other besiege her, or work craft against her, so much she is enlarged. For god's word is unmovable, which is, that the gates of hell shall not prevail against her, he that fighteth against her, doth louse or destroy himself, and make himself weary, but he showeth the church to be stronger. How true this saying is, the stories, & chronicles of things passed do so manifestly declare, that I need to speak no more thereof. This church was so much esteemed, & the authority of it so greatly regarded of say e 
Lib. 2.  Gregory jieroms' master, that he said, teaching that god hath no body. Ex his, qui divino munere afflati fuere, nemo hactenus sententiam vel ꝓnunciant, vel ꝓnuntiatum apꝓbavit & abhorret hinc nostrae ecclesiae doctrinae. That is. Of these, which were inspired with the holy ghost 
●mora doctrine chritianes.  none hitherto either hath pronounced this sentence, or approved it pronounced, & the doctrine of our church discordeth from thence. This great learned man & holy father thought it enough for the improuffe of an heresy that none of the ancient doctors had either set it forth, or allowed it set forth by other, & that it should be contrary to the doctrine of chyrstes church, and we, such is our pride and want of grace, do despise the judgement both of the godly fathers, and of the hole catholic church, which is, (as saint Chrysostom witnesseth) the mother of the believing people. Here now what Tertulian 
●ermonē. 76 de 〈◊〉  hath said of the church in these few words. Non alia agnoscenda est apostolorum traditio, quam quae hody apud ipsorum ecclesias aeditur. Exhibe ergo aliquem ex tuis apostolici 
Lib. ●. adversꝰ Mattionē habet evangelium marcionis ecclesias, sed suas, tam posteras quam adulteras, quarum si c●sum requitas factitus apostaticum invenias, quam apostolicam lib. 4. adversus mart. ●.  census, et obduxeris. None other tradition is to be recognized, or knwledged the apostles, then that which is published, or set forth at their churches. Therefore show forth some man of thine of the apostles estimation, numbered or judgement, and thou shalt overcome or obtain the victory.) Again thus he hath. In summa si constat id verius, ꝙ prius, id prius ꝙ ab initio, id ab initio quod ab apostolis, pariter utique constabit id esse ab apostolis traditum, quod apud ceclesias apostolorum fuerit sacrosanctum. That is to say briefly. If it be plain that to be truer, that is first, that to be first, or before that was from the beginning, which was of the apostles, it shall in likewise be verily evident that to be taught of the apostles, which hath been much esteemed, as a thing hallowed, or that ought not to be touched but reverently, at or with the apostles churches.  
Furthermore the council kept 
In registro lib. 1. ca 23  at Nicaea, which was one of the four general counsels, that s. Gregory said he no less than the four gospels believed, declareth how much the churches authority & determinations should be regarded: saying. Si cathari venerint ad 
Cap. ●. ●.  ecclesiam catholicam, prae omnibus eos scriptis convenit profiteri, ꝙ catholice et apostolice ecclesie dogmata suscipiant, et sequantur. That is. If the heretics (which called themselves cathoros for the cleans of living, which they proudly challenge to them) shall come to the catholic church, it is meet that they first or before all things do by writing promise openly or confess, that they do receive and follow the doctrines or determinations of the catholic & apostles church. Again 
Cap. 9  the council sayeth. Quod irreprehensibile est catholica tenet ecclesia. The catholic church holdeth that thing, which can not be reproved. If we would mark well this saying, which as I said, saint Gregory esteemed it as the gospel, & follow it, we should not so shamefully ere, & go out of the way as we now 
Lib. de ver● sapien.  daily do. For (as Lactantius witnesseth.) Sola catholica ecclesia est, quae verum cultum retinet. Hic est fons veritatis, hoc est domicilium fidei, hoc templum dei, quo si quis, non intraverit, vel a quo si quis exiverit, a spe vitae et salutis aeternae alienus. That is to say. The catholic church only is, that holdeth still the true worshipping of God. This is the well of truth, this the house or mansion of faith, this the temple of god, whither if any man shall not enter, or out of which if any man go, he is without hope of life, and everlasting salvation.  
These are both true words, & also dreadful, and therefore let men beware that forsake the catholic church, and follow any particular church's opinions, as they do, which lean to Luther's. And that we may know the catholic church from the heretical, he addeth saying.  
But yet because every company of heretics do judge themselves chiefly christen people, and their church to be the catholic church, we must know that that is the true church of christ, in the which is religion, confession, and penance. By confession he understood auricular confession of sins/ which is made to a priest/ for confession to god is refused of no church/ be it never so heretical/ & therefore he meant that where auricular confession was not regarded/ & used/ there was not the true church of christ 
Lib. 4. Epistola. ●.  But Cyrpian shall speak his mind in this matter with these words. Quisquis ille est, et qualis cumque est, christianus non est, si in christi ecclesia non est, quae una est per totum mundum in multa membra divisa. Who so ever he be/ and what so ever he be/ he is not a christian man/ if he be not in Christ's church, the which is one divided through all the world in to many members. Nestorius' an arrogant heretic, as all such be/ said that all the hole number of doctors & writers, that were before him, were deceived and the whole church erred from the truth, and he only found out the truth and followed it.  
Did not even so say, and boast Marten Luther following him therein, the Donatians, novatians, Ruthenes, Armenos, and all other heretics affirming that the church of christ was with them only? Beware of them, good christian reader, and steadfastly follow the catholic & universal church, which the apostles builded, & set up with preaching the gospel to them. This is not in one place, city, corner, nor country, but every where where true believing folk be. It can not err the holy ghost ruling, guiding, and governing it from time to time until 
Io. 14. 16.  the worlds end, accordingly as christ promised to it. This is the pillar of the truth (as S. Paul affirmeth) and therefore lean unto it fast, and thou shalt never fall from thy faith, but abide therein to thy great comfort, and soul's health. But now to the next chapter, which reciteth the ancient doctors sentences pronounced, and published in their books upon this matter of verities unwritten, and the churches traditions. Saint Ireneus policarpes saint johan the evangelists disciples scholar showeth what doctors we should follow in learning the truth of our faith saying. We must believe those priests, which are in the church having succession of 
Lib. 4ca. 43 et. 45.  the apostles, and all other, that come from that the principal succession, in what place soever they are gathered together or else to be suspected eythera s hetykes, and of an evil judgement, 
Cap. 44.  or dividing the church again. Adhaerere oportet his, qui a postolorum doctrinam custodiunt, et ab eis discere verit atem, apud quos est illa, quae est ab aposto lis ecclesie successio.   

☞ The ancient doctors sentences written and set forth upon traditions of the apostles, & Christ's holy church.  
Now for as much as 
Saint Basyll proveth a truth concerning the holy ghost to be godby saint Llement, Ireveꝰ, Dionysius, Alerandrinus, Eusebius palestinus, origin Affricanus, historicus Gregori Nazianzane  saint Paul, good christian reader/ witnesseth that christ sent some doctors for the edifying of the church, not only by preachyuge of the scripture to the people, but also by the true and godly opening and exponing the same, I will allege certain of the eldest, & best learned of them, that men may perceive the more clearly and perfectly that all things which we must believe, and do are not expressed, and published in and by the bible, & scripture, but that divers things, which ought to be believed and kept of us do come, and defend also of and upon the blessed apostles of christ, & the church's tradition without any text of the scripture speaking of them. I have already die rehearsed some sentences of saint Basyll, Chrysostom, Damascene, & Theophilactus, which therefore I need not now again to recite except it be in other words, than they be already rehearsed, as now I will allege here saint Basyll godly and notable saiges, which he hath in a book of the holy ghost thus writing. 
Basilius de spe. s. ca 27.  Dogmata, quae in etclesia predican tut, quaedam habemus e doctrina scripto predita, quedam rursus ex apostolorum traditione, in mysterio id est, in occulta tradita recepim us Quorum utraque, paren vim habentlad pietatem, nec his quisquam contradicit quisquis sane vel tenuiter expartus est, quae sint iura ecclesiastica. Nam si consuetudines, quae scripto proditae non sunt, tanquam haud multum ha bentes momenti, conemur reiicere imprudentes, et ea daminabimus, que in evangelio necessaria ad salutem habentut, imo potius ipsam fidei predicationem ad nudum nomen con trahemus. These words may be turned in to english after this manner. The laws, ordinances, decrees, statutes, or commandments (for all these the greake word (dogmata) signifieth) which are preached, or published in the church, we have certain of doctrine set forth in writing eftsoons or again we have received certain by the apostles tradition in a mystery, that is, in secret delivered. Of the which two both have like strength, power or virtue, to the knowledge the honour, devote worshipping or love of god, neither any man contrary to them, truly who soever hath proved, or learned by experience yea barely or poorly which are the laws, power, authority, or right of the church. For if we should endeavour, or labour to cast away the customs, which are not put forth in writing like as not having much pith, or not being of moche value, we shall also unwards condemn those things, which are in the gospel had necessary to saluaty on, yea we shall also abridge, or 
unum est crimen ꝙ nunc vehementer damnatur, ac punitur, di ligens obseruatiotra di●yon●● patrum basilius Episto. 70.  draw together the same preaching or publishing of the faith unto a bare, or a naked name.  
This saint Basyll rehearsing straight many things set forth without scripture by the apostles tradition, of the which I have spoken before. Thou maest note here, good reader, divers lessons against the lutherans, bearing us in hand that all things are written in scripture, which we must needs believe, & keep, but principally that this blessed doctor affirmeth that those things, which the apostles left without scripture, or unwritten, have like efficacy, & virtue to the honouring, and loving of god: as have those things which are written in scripture: and that because both of them cometh by the inspiration of the holy ghost: which stirred both the apostles: and the evangelists also to write that: which is written: and the apostles in like manner to leave certain things unwritten by tradition unto the church: the which was done (as. S. Basyll witnesseth) that such things should remain hid or secret, lest they should be known of the rude, and ungodly folk, and thereby might be despised utterly. But this shall be enough of saint Basyl, though he wrote in this matter moche more. Saint Hierome thus writeth 
Adilucinian.  of traditions to lucinius demanding of him whether men ought to fast the saturday, and daily receive the sacrament of the aulrer, Sed ergo breviter te admonendum puto, traditiones ecclesiasticas (praesertim quae fidei non officiant,) ita obseruandas, ut a maioribus traditae sunt●. Nec aliorum consuetudinem aliorum more contrario subverti. Vnaquaeque provincia suo sensu abunder, et praecepta maiorum 
Roma. 19  leges apostolicas arbitretur. That is to wit. But I think thou 
Roma. 14.  must be warned briefly, that the traditions of the church (prynrypally those which can not hurt the faith.) So are to be observed as they are taught or delivered of the elders, or ancient fathers. Nother other men's custom ought to be subverted or turned up so down by the contrary custom of other. Let every country have his own judgement, and judge the ancestors, or elders commandments the apostles laws. I passover many 
Lege enim in eccleseasten ca 10 et in Mat. cap. 21.  like sentences of saint Hieroms' which he wrote in this matter, left my book should be over long. Austen hath very much of this matter in sundry of his books, of the which some is alleged before out of his epistle written to Ianuarye, where he sayeth those things which are observed through the hole world without writing, came either from the apostles, or else from the general counsels, whose authority is most wholesome in Christ's church. Al●o to one Casulane he thus hath, entreating of the saturdays fast. In his rebus, de quibus nihil certi statuit scriptura di●ina, mos populi dei, vel instituta ma●orum ꝓlege tenen da sunt. That is to say. In these things, of the which the holy scripture hath ordained or established nothing certain/ the custom of god's people, or the elders ordinances are to be kept for a law. Luther and his disciples teach n●ē to break the father's ordinances, precepts & laws, & say that without manifest witness of the scrppture we should be bound to believe & do nothing, Austen here affirmeth the clean 
Lib 2. T●●.  contrary, whether ptye wilt y● believe, good christian man? Epiphanius also, which was about. M. cc. years sense, confirmeth my purpose saying. Oportet aunt et traditione uti. Non enim oina a divina scriptura accipi possunt, qua ppter aliqua sacris seripturis, aliqu a traditione fancti apostoli nobis commendaverunt, quemadmodum dicit sanctꝰ apostolus. Sicut tradidi vobis. Et alibi. Sic doceo et sic tradidi in ecclesiis etc. That is. But we must of necessity use tradition. For all things can not be taken of the holy scripture/ wherefore the holy apostles committed to us some things by the holy scripture, some by tradition, like as paul saith. As I have left unto you by tradition. And in 
1. Lor. 11.  another place. I teach so and so have delivered by tradition in the churches. Lo this old doctor doth not only affirm that all things are not written in the scripture but the apostles left sundry things unto the church by tradition, & he also doth allege paul in two places for his purpose. Origen 
Hom●. 5. in Numeros.  agreeth with this (which was above. M. ccc. years passed) saying. In ecclesiasticis obseruationibus sunt nonnulla eiusmodi, quae omnibus quidem facere necesseme, nectamen ratio corum omnibus patet. That is. There be some things in the churches, ob seruations of that same sort, that which all men must needs surely do, & yet that reason, or cause of them is not open to all men. For examples he putteth that we do kneel when we do pray, which Basyll also affirmeth to 
Despi. ●a. ca 27.  have come of the apostles tradition, & sayeth y● as often as we do kneel down, & rise up again in our prayers, by that deed we do show that we fell down for sin upon the earth, & that by his humanity which made us, we are called again in to heaven. Also Origen reciteth the custom to pray, our faces being turned toward the east part, affirming that the cause thereof is not easily known of every man, though I have already declared by Basyll & Damascene, why it is done. Origen furthermore reciteth the manner, or fashion to consecrated, & to receive the blessed sacrament of the altar, & the words/ gestures, orders, or demands, & answers, that are made in baptism, which he sayeth cannot lightly be exponed. Et tamen haec oina operta, et velata portamus super humeros nostros, cum ita implemus ea, et exequimur, ut a mag no pontifice, atque eius filiis tradita, et commendata suscepimus. Which thus in english soundeth. And yet we do bear all these things upon our shoulders covered, & hid, when we do so fulfil them, & do them, as we have received them delivered by tradition, & committed of the great bishop, (christ) & his children (the apostles.) See we not here that after Origens' mind christ the great bishop, & his sons the holy apostles taught the church those things above tecited of him, & yet there is no scripture making any mention of them at all? doth not this prove that some things necessary to be done are left to us by the apostles tradition without scripture? But I will go forth toward an end. Ciril writeth very plainly in this behalf against the lutherans saying. Fidei 
De tec●a ●i de ad theodosium  sanctissimun traditionem, quae ab ip sis sanctis apostolis ad nos pervenit, in dignum est immodica ratiocinatione inquirere, quae humanam mentem excedunt sed neque in medium ꝓferre, sicut quidam periculose definiunt, et dicunt, quod haec quidem recte se habeant, haec aunt aliter. That is to say. It is unmeet to search out with to much reasoning, the most holy tradition of the faith, that came from the holy apostles to us, the which things do exceed man's wit, but it is neither convenient to common of them openly, or to call them in to question, like as certain men determine perillouslye, & say, that these things are well, but these other wise. Our lord would that this sentence touched not the quick of many men this time, & rubbed them not on the gall to make them to kick/ & wynse. Well let this pass. Tertulian, which was very nigh the apostles time writeth 
De carona militia.  thus plainly of traditions, saying after he had recited divers things kept by tradition only. Harun, et aliarum eiusmodi disciplinarum si legem expostules scripturarum, nullam invenies, traditio tibi prae tendetur autrix, consuetudo confirma trix, et fides obseruatrix. Rationem traditioni, consuetudini, fidei, patro cinnaturan, aut ipse perspicies, aut ab aliquo, qui perspexerit, disces. Interim nonnullam esse credes, cui debeatur obsequium. That is to say. If thou dost require a law of the scriptures of these, and such other learnings, thou shalt find none, the tradition shall be alleged to the first inventor or maker, the custom a customer/ and faith the keeper.  
Either thou thyself shalt perceive, or else shalt learn of him, that hath perceived, that reason shall defend the tradition, custom and faith. In mean season believe thou some reason to be, to the which obedience is due. Again a little after hewriteth after this manner. His igitur exemplis renuncia tum erit, posse etiam non scriptam traditionem in observatione defendi, confirmatam consuetudine idonea teste, probatae tunc traditionis ex per severantia obseruationis. That is. Therefore by these examples it shall be openly showed, or reported, that a tradition not written may be defended in the observing of it confirmed by custom, a meet witness of the tradition then tried or approved by the continuance of the observing. I spoke not of many other such godly, and notable sentences, which this ancient doctor hath in his books, lest I should be tedious to the reader. Saint Ireneus, 
Ireneus lib. 3.  the scholar of polycarpe saint johan the evangelists disciple, thus speaketh of traditions.  
Quid si de modica aliqua quaestione disceptatio esset, nun opor●ebat in antiquissimas incurrere ecclesias in quibus apostoli conversati sunt, et ab eis de praesenti questione sumere quod certum, et reliquidissimun est? Quid autem si neque apostoli quid● scripturas reliquissent nobis, nun oportebat ordinem sequi traditionis, quam tradiderunt his, quibus committebant ecclesias? Cui ordinationi assentiunt multi gentis barba rorum, eorum, qui in christum credunt sine charactere, vel atramento, scriptum habentes per spirit 'em in cordibus eorum salutem, et veterum traditionem diligenter custodientes.  
That is. What if there should be reasoning of a little, or a mean question, ought not men to run in to the eldest churches/ in the which the apostles were conversant, and to take of them, as touching the question present, that which is certain and most manifest. But what if the apostles had not left to us any scriptures, must not we needs follow the order of tradition, which the apostles taught them, to whom they committed the churches? Unto the which ordinance many do consent of the barbarous people, of them, which do believe in christ, having the salvation written in their hearts by the holy ghost without letters, or ink, and diligently keeping the elders tradition. Again he sayeth this. Cum autem ad eam iterum traditione, quae est ab apostol is, atque per successiones presbiterorum in ecciesiis custoditur, provocamus eos, qui adversantur traditioni. Dicent se non solum presbiteris, sed etiam apostolis exi●tētes sapientiores, synceram invenisse veritatem. Euenit it aque neque scriptures, neque traditioni consentire eos.  
But when we do steer or exhort them/ which are against the truth again to that tradition, which is of the apostles, and is kept in the churches by succession of the priests, they will say, that they being wiser not only then the priests, but also them the apostles that have found out the pure truth, It hath therefore happened that they do consent neither to the scriptures, nor the traditions.  
Seest y● not reader here a plain difference between traditions, & the scriptures: he concludeth thus Traditionem itaque apostolorum per totum mundum manifestatam in ecclesia adest omnibus perspicere, qui vera audire velint. That is to say. Wherefore all men, which will see the truth, may perceive the apostles tradition declared in the church through all the whole world. But of saint Ireneus this may be sufficient for my purpose. Now let us see what saint Clement Paul's companion in preaching the gospel, hath written in this point, which is now intraverse and question between me, and the lutherans. Eusebyus the old writer of the church's 
Lib. 5. ●●. 6  story thus witnesseth of him.  
Clemens scripsit epistolam ad corithios, exprimens in ea apostolorum traditionem, quam nuper ab eis ipse susceperat. Clement wrote (sayeth he) to the corinthians an epistle expressing in it the apostles tradition, which he of late had received of them. Also another clemens bishop alerandrya, which was, as he saith himself (Eusebtus witnessing) shortly after the apostles, thus wrote of the apostles. In libello quem scripsit 
Eusebius lib. 6. ca 11.  de pascha (inquit eusebius) confitetur extorqueri sibi a frarribus, ut ea, quae a presbyteris, et successoribus a postolorum voce sibi sola traditasunt, describeret in libris, et posteris traderet. In his book (sayeth Eusebius) of eastur clement confesseth that his brethren got of him by force or with great difficulty, that he would write in books, and deliver to his successors, or them that should come after him, those things which were taught high by voice only of the priests, & successors of the apostles. Loo this bishop being very nigh to the apostles time confesseth that he learned by voice only certen things of the priests, and successors of the apostles, and left them written to them that should come after him, and luther, bullynger, with a great rabblement of an ill hear, Do say the contrary, whether wilt thou believe 
Epistal●.  Ignatius also saint johan the evagelystes disciple holdeth with me in this matter, saying. Stude ●e confirmari in dogmatibus domini et apostolorum. That is. Apply your minds to be confirmed in the ordinances of our lord, & the apostles. That he meant here ordyvannces of the apostles unwritten it appeareth first by that that saint Basyll sayeth, dogmata silentur, decrees or ordynaces called in greek dogmata a● not spoken of in writing. Secondly 
B asnius de spun Cancto cap. 27.  it appeareth that ignatius saint johan evangelists scholar, would men to endeavour themselves to observe the apostles traditions unwritten, by that that he wrote himself a book of the apostles traditions, as eusebius witnesseth saying. Ignatius 
●●. 3. ●●. 36  edocebat populos, ut diligentius, ettenacius apostolorum traditionibus inhererent, quas traditiones cautelae gratia, et nequid apud posteros remaneret incerti, etiam scriptas a se asserit reliquisse. Thus much it is turned into english. Ignatius 
Mark this well reader  saint Johan's disciple taught the people that they would more diligently, and fastlyc cleave to the apostles traditions, the which traditions he affirmeth that he left yea written to make men ware, and lest any uncertainty should remain to them, that should come after. Here we see that this holy Martyr exhorted men to stick unto the apostles traditions very diligently, and fastly/ which he left behind him written, that they which should succeed, or come after him should be circumspect, lest they were deceived of heretics, which might teach some thing contrary to the verities unwritten, that christ taught his apostles, and they other without writing. Therefore is it not manifest by this witness that Luther and Bulliger do err, which not so earnestly, as unlearnedly, & ungodly defend that the apostles write all things necessary, that they had preached to the people? saint Ignatius saint Johan's scholar, which was much conversant with the apostles, and was made bishop of Antiochia next after saint Peter, witnesseth that the apostles left sundry things not written, necessary to be known, and believed, and Bullynger saith the contrary, whether of them two is more worthy to be received, and believed?  
Now shall saint Deonise the apostle Paul's disciple make an end of this chapter, which as he was taught of Paul & Hierotheus, & learned many things of the other apostles, which thing he himself affirmeth in divers places of his book De ecclesiae hierarchia, even so he wrote plainly of the apostles traditions left by them to the church without writing. For thus he hath.  
Substantia accrdotii nostri sacra scriptura est divinitus nobis tradita. 
Diou●●. d● eccle. hiera● cap. 1.  Porro huiusmodi plena venerationis eloquia dicimus, quae a beatissimis nostris patribus (a quibus sacris mysteriis imbuti sumus,) in sanctis ac theologicis commendata sunt libris.  
Ac pretaerea quaeque ab iisden sanctissi mis viris sacratiore, purgatiore et ꝓpinqua quodam modo caelesti hierar chiae doctrina sancti duces, ac praeceptores nostri didicerunt, et ex animo in animum (medio intercurrente verbo, corporali quidem, sed quod car nis excedat sensum,) sine literis transsu sa sunt. That is to say. The holy scripture given, or taught us of God, is the substance of our priesthood. Moreover we call such sayings full of worship, honour, or reverence, which are written in the holy and divine books of our most blessed fathers, of whom we were instructed or taught the holy secrets, or privities. And furthermore all those things which our holy leaders (the apostles) and our masters have learned of the same most holy men by doctrine, or teaching more holy, more purged, and nigh after a certain manner to the heavenly holy governance, or principality, & which are powered from mind to mind, or heart to heart, (the word running a mean between, soothly corporal, but such as exceedeth the fleshes perceiving, or feeling. Saint Dionyse here putteth manifest difference between the holy scripture, & other things contained in books of dyvynytie, set forth by holy men, & affirmeth that many things came by heart from one to another without writing, which are worthy to be had in honour and reverence, though the Lutherans despise all such things both to their own confusion and other men's also, our lord amend this in time. But every good christian man will believe this saint Paul's scholar rather than a thousand lutherans. This holy Dionise yet writeth more plainly of verities not written, & of traditions of the apostles saying. Primi illi nostri sacerdotalis muneris duces (aposto los intelligit) summa illa, et supersubstantialia, parti scriptis, partim non scriptis institutionibus nobis tradiderunt. That is to wit. They the first leaders or captains (the apostles he meaneth,) of our priests office, delivered to us, or taught us by tradition those highest things (whose substance exceedeth other things substance) by instructions of doctrine partly written, partly not written. What could have been spoken of any man more plainly than this is for the furtherance of my purpose? Who, that hath any sparkle of wisdom & careth for his soul's health, will not give credence to this blessed doctor Paul's disciple, rather than to 
Histo. eccl. lib. 9 ca 19  Luther, or any of his scholars? Sequendi sunt doctores, qui ante divisionem fuerunt. Those doctors 
Dsligenter obseru ●dum est, ut lex dei, cum legitur, non secum dum yprii ingenii intelligenciam legatur vel doceatur. Suni e●im multa verba in scriptures divinis, que possunt ●rahi ad eum sensum, quem sibi unusquisque sponte presumpsit. Sed id fieri non opor tet, non eni sensum, quem attuleris extrin secus alienum, et extraneum de bes querere Et ideo oportet ex eo intelligentiam discere scripturarum, qui eam a maioribus secundum veritatem sibi traditam seruavit. Clemens epistola. 4. ad ecclesiam hieroso.  are to be followed (saith Eusebius) which were before the division, & such I have alleged here for to make men believe the truth of this controversy, and therefore men ought to follow them rather than Luther or any other, be he never so well learned, which hath been sense the division begun. saint Hierom commended greatly Nepotian because he, willing to avoid the glory of learning, was wont to say. This is the saying of Tertulian, this of Cyrpian, that of Lactantiꝰ, this of Hilary's, so spoke Munutius felix, thus victorinus, & after this fashion Arnobius, whereby we may learn to follow the ancient doctoures judgement in all controversies risen upon matters of our faith, & therefore sith I here have alleged the greatest part of all the eldest, and best learned writers to prove traditions, and to declare that the holy apostles left many things to us not written, men ought to give credence to it, and to cease asking where it is written in the scripture. Solomon counsaylleth us that we should not trust over much unto our own wits, and judgement/ and think ourselves wise, saying thus. Ne sis sapiens apud teipsum, be thou not wise in thine own eye, upon which text saint Hierome thus wryteeths. Est autem sapiens in semetipso, qui in illis, que ex patrum magisterio recte potuit cognoscere, sese prae caeteris quasi doctor extollit. That is to say in our tongue, But he is wise in himself, or in his own conceit, which extolleth himself before other as more cunning in those things, which he mought have known well enough, of a right fashion, or truly of the fathers or elders masters office.  
God give us grace to do otherwise then do all heretics, which 
So do all the lutherans to their own confusion, and many others.  qui cor nicum oculos cōfig●● et conantur reseindere, que antiquitas magno approbavit consensu. Esaie. 5.  despise all the holy doctors judgements and follow their own fond fantasy, which causeth them to be so blind as they are, & to err in so many weighty points of our faith as they do, being cursed by the holy prophet isaiah saying. Vae vobis, qui sapientes estis in oculis vestris. Woe be to you, that are wise in your own eyes, or sight. CC. fathers assembled in the general council held at Ephesus against Nestorius above eleven hundred years past followed the doctors minds, and judgement: as vincentiꝰ lirinensis, which was then alive, telleth, and shall we set them at nought (as Bullynger doth in his book against traditions) and cleave to our own dreams and lewd gloss, made upon the scripture to support thereby our devilish opinions? But let this pass, and compendiously here an answer to the authorities alleged against traditions, & reasons made in defence of this naughty opinion by the lutherans, the which done, I will make an end of this book.   

❧ An answer to the authorities alleged, and the reasons made upon the contrary part against traditions.  
AFter I have, good christian reader, set fourth the truth of this matter touching traditions not written in the scripture, I trust sufficiently/ now I will answer very compendiously and bryeflye to all the obiectyons made, and put for the for the defence of the contrary part, the by them no man be deceived, except he be desirous to be blind, & wander from the truth, which he may so plainly see before his eyes. first they allege this text of the scripture. Non 
Deute. 4.  addetis ad verbum, quod loquor vo bis. That is to say, ye shall not add to the word/ that I do speak to you. If (sayeth Luther & his scholars) no man may put any thing to god's word, as he commandeth here, it must needs thereof follow that traditions not written in the scripture ought not to be observed of us. Is not this a wonderful blindness of these men, which do take upon them to reach all christian nations a new doctrine? who (that wise is) will follow such blind leaders, that so do wrest the holy word of god from his right sense to maintain an heresy? Our lord open men's eyes, which are shut and closed by affection, that they may see ones how little learning they have, whom they take for great clerks. But to the scripture recited, which is. Thou shalt put nothing to the word (sayeth god) which I do speak to the. Must not this sentence or saying have a meet exposition, lest it appear very false, which is very true? For these words were spoken of the commandments, and is it in no wise leeful to add any thing unto the precepts of the old law? Did the prophets ill when they added their prophecies to the word of gods commandments? Who can deny but that christ himself, his evangelists, and the apostles added many things to that word of god, of the which he spoke here, and yet no good christian man will say that the prophets, christ, and his apostles did offend, & break god's commandment thereby, & therefore that god's precept, bidding nothing to be added unto his word, must be understand of things contrary to it, or corrupting the right sense thereof/ such as were the pharisees, and scribes traditions, by the which they induced men to break gods commandments/ as I will more at large declare in the soiling of the next argument. Now there is not one tradition set forth in this my book, though I have entreated of very many unwritten, no nor one other kept, and observed through the hole world where christian people are, that is against or contrary to any one commandment of god or any portion of his holy word, but gathered out thereof rather much helping to the keeping of it. This meaning and sentence may be well gathered of the holy ghosts words published by salomon in the proverbs saying. Ne adds quicquam verbis illi us, et arguaris, inveniarisque mendax. 
Cap. 30.  That is. Add nothing to his words, that thou mayst thereby be reproved, and found a liar. Therefore gods mind, and commandment is, that nothing should be added to his word of us, whereby we might be accused and found liars. The hebrewe text soundeth thus much. Add not upon his words, lest perchance he may make correction against thee, and thou be espied a liar. Secondly it may be exponed: that by the which is said in this commandment is meant that nothing should be added to god's word, or taken from it, as the scribes, and wise men of the jews did, which wrote a book called Ticcim zophrim, that is additions, or corrections of the wise men or scribes, in the which they took from the scripture many things, as it appeareth in a book of hebrewe called the Talmud, and added also divers things, lest the gentiles should see gods secrets and mock them, or the rude jews not perceiving them, 
Lib. 1. ca 8.  might take harm thereby Thus the great clerk Galatinus exponeth both Moses' text, and salomons also. Thirdly it may be well taken that god would no thing should be added to his word as to a thing imperfect, or lacking any point to make it perfit/ as saint austin understood these words of Moses 
Li. 17. ca 2. et 6 aduer●us faustum  written deutero xii Quod praecipio tibi, hoc tantum facito domino nec addas quicquam, nec minuas.  
Do thou only that unto the lord which I command thee, neither add thou any thing, nor diminish. Fourthly it may be exponed of adding any thing to god's word, which should be judged, esteemed, and kept, as a portion of it, after the which meaning saint johan in the Apocalypse sayeth that if any 
Cap. bi●.  man shall add to the words of his prophecy any thing, God will lay upon him the plagues written in it etc. To be short. It may appear by Moses words 
Deuter. 1●.  last rehearsed, that god did forbid the jews to add any ceremonies, or observations of the gentiles or heathen people, leading them to Idolatry or any sacrifices of the gentiles, when they should come in to the land promised them, but that they should only observe, fulfil, keep, & do that, which he commanded them. This, I say after mine opinion, is the very true, and right meaning of gods commanding that nothing should be added to his word. But which so ever of these senses is truest, and featest for the purpose, the text maketh nothing utterly against traditions of the church, because they are not contrary to it, nor such additions, as were made by the learned of the jews, in their book called Ticcim zophrin, nor they are added to god's word as things to make it perfect, being imperfect before, nor yet as though they should be regarged as god's word or as part of it, nor finally they lead not christian people to idolatry, as did the paynoms, and heathen ceremonies, ordinances, and sacrifices of which he bade the jews to beware and add none of them to his commandments, when they should enter into the land of promise, the heathen being thence expelled. But 
The second argument.  of this enough, now to the next reason builded, as all the rest is, upon the wrong understanding of these chrystus words taken out of the prophet Isaiah. Frustra me 
Esay. 29. Math. 15.  colunt, docentes doctrinas, et praecepta hominum. They honour me vaynlye teaching men's doctrines, and commandments. Of these words ill taken men gather that we should believe and keep nothing of necessity, that is not written in the scripture, but taught, ordained, and set forth 
The answer. Acto. 15. v●● sum est etc. ●● precepti chr non d●m navit ne● apostolorum et seniorum decreta et precepta quorum Lucas meminit acto. ●5, ●● 16.  by man without any express commandment of god. It is very easy to soil this wise reason, by the right understanding of the said words, which is this, that they do worship God in vain, which do teach men's doctrines, & commandments, that are against god's commandments, and doctrine, such as the pharasyes taught the people. The which Luther, and his scholars might have seen (if they had not been stark● blind) by these words of christ. Why do ye break gods commandment for your tradition? God bade you should honour 
Exo. ●●  your father and mother, and ye dishonour them for to keep your own tradition. Ye hypocrites the prophet Isaiah did prophecy well of you, saying. This people 
Math. 15.  honoureth me with the lips, but their heart is far from. They worship me in vain, teaching man's doctrines, and commandments. Do not these words, I beseech thee, good reader, so plainly open Christ's meaning, when he spoke against men's traditions, that it is a great blindness, or else a great malice, that the Lutherans do wrest it against all the holy churches constitutions, ordinances, and traditions, the which are not against god's commandments, nor the keeping of them is the breach of god's law, but a great furtherance to the keeping of them, as it may appear to every good christian man, looking upon them indifferently all affection, and corrupt judgement laid aside. These the pharisees, and scribes traditions set up against god's law are not hear only reproved of christ, but also of saint paul, saying to Tite the bishop. 
●●. ●.  For which cause blame them sharply, that they may be sound or hole in the faith, not taking heed of the jews fables, and commandments of men turning themselves from the truth, contemning the truth with disdain, or abhorring the truth. Thus saint Cyrpian, and saint 
Ciprianus lib. 1. epist. 3 Hiero in esa●am.  Hierom do expone esay's, & Christ's words, & therefore they make nothing against the churches traditions. Yet they allege 
The. 3. argament.  more authorities of the scripture against traditions, of the which this is one/ Omnis plantatio, quam non plantavit pater meus caelestis, 
Math. 15.  eradicabitur. Every planting which my father of heaven hath not planted, shall be plucked up by the root, but the churches traditions are not (saith Luther) of gods planting/ wherefore they shall be plucked up by the roots) 
The answer.  To this objection an answer is soon made for as much as christ spoke of planting doctrine, & precepts against gods law, as he did of teaching them, & of planting any suꝑstitious, superfluous, tri feeling, & vain traditions, which should be more esteemed than gods commandments, & kept also before them, yea gods commandments broken for the keeping of them, such as was the jews ordinance to wash their hands before meat, lest by the filth of the hands the meat might be defiled, & it so defiled might defile the eaters soul, and of offering also the children's goods in the temple before the helping of their poor fathers, and mothers. All such plantings shall be pluck clean up by the roots sayeth christ, but what is this against the godly, wholesome, and necessary traditions of Christ's church, of the which I have recited in this book the greater part? Moreover they allege S. paul saying to the Galathians 
Cap. 1.  But though we, or an angel from heaven, preach save it, that we have preached, that same be cursed or disevered from your company. As we have said before, so say I again If any man preach beside it, that ye have received, let him be cursed, or separate from you. If he ought to be cursed, or put from christian people's company, that preach aught beside that which paul preached, & the people received, why should we believe, or keep men's traditions which paul preached not, nor the people than had received them. This reason dependeth upon the wrong taking of saint paul's 
The answer.  words. For he meant not that every preacher of any thing which he had not preached and the galatians received, should be accursed or separate from their company, for them he had been cursed himself, which preached many things: that he taught not the galathians. Therefore Paul is to be understand of them that preach any thing against the gospel, which he had taught the galatians, and they received it, but afterward forsook it, receiving the old law of Moses and joining it with the gospel of christ, as though they could not be saved by faith in christ without the keeping of those ceremonies then prohibit utterly This is the true meaning of saint Paul saint Austen it generally of all doctrine that 
Lib. 17 cap. 3. contra faustum.  is against the apostles and the gospel established by their preaching. And so the greek, Para o must be translated contraquam or contra quod that is otherwise them, or contrary to that: paul's purpose declareth none other thing to be mente of him, which was to persuade the galathians to return again from the keeping of the ceremonies of Moses' law and to believe no false teacher labouring to make them think that Christ'S gospel were not sufficient for their salvation with out those ceremonies. Sayeth not saint Paul that he marveled led that they were so soon turned from the gospel, and from him which called them to the grace of christ, in to another gospel, which is not another, saving that there bosom which do trouble you, and would turn up so down Christ's gospel? What need we any further declaration? yet lest some man will suppose that this is mine own fancy or dream, let men mark these s. Chrysostoms' words upon the same letter of paul. If any angel come from heaven corrupting the preaching of the gospel, let him be coursed. Again. Etiam si quid vis labefactarint, a nathema sint. yea if they do corrupt or subvert a little, or what thou wilt/ let them be cursed. Nec mihi ipsi parco, si diversa predicem. Nother I spare myself, if I preach or publish things contrary to the gospel. This is sufficient for the full confutation of that argument/ especially seeing that I have declared by paul's own words & divers doctors expositions set forth upon them, that he taught many things which he wrote not at all, and saint Paul sayeth not, If any man do preach ought be side that which I have written to you or you received of me by my writing, but beside that which I have preached to you, which maketh nothing against traditions or verities unwritten, which Paul preached, more than against that which he wrote. Mark also, reader, that Paul spoke there to the Galathi●s of the gospel, that he had preached, which in deed properly is the good, merry and joyful tidings of our salvation by christ our saviour, unto the which man's traditions do not pertain, nor to any part thereof, but as things helping to the easier understanding, & better fulfilling of it, and therefore these Paul's words speaking of setting forth another gospel, do nothing at all make against the church's traditions. They yet proceed on reasoning 
The four reason.  thus upon saint paul's words. Videte nequis vos decipiat per philosophiam, et inanen fallaciam, secundum traditionem hominum. that is. Take ye heed, or beware lest any man deceive you by philosophy, and vain deceit, after the tradition of men. Here saint Paul biddeth men to be ware lest they be deceived by men's traditions, therefore they are not to be kept. This reason is so weak, yea so fond & foolish, that it is not worth rehearsing, much less any confutation. For Paul warneth men to be wise lest some man deceive them by philosophy, and void crafty handling them after men's teaching, and not to be ware absolutely, & generally of all traditions, for them he had said against his own instructions given to the corinthians in the xi chapter of the first epistle, when he spoke of his traditions, as I have already declared, and also when afterward he bad the thessalomans' stand fast, & keep his traditions ii Thess. ii Again he exponeth his mind by the words next following, which be part of the same sentence, and are left out of these men because they did make against their purpose, after which fashion the devil alleged the scripture as all his knights the heretikis do. It followeth. Secundum elementa mundi, et non secundum christum. That is. After the elements of the world, and not after christ, which is as much as if he said. Be ware, and circumspect lest any man deceive you by philosophy & vain deceit, after the tradition of men in worshipping and observing the planets: to whose influences, & conjunctions the dying apostles, and false prophets did refer & ascribe all things/ as the philosophers, & astronomers did/ & not to god as the author of them. This kind of doctrine as it is not after Christ'S teaching and religion/ so no good christen man hath or doth defend it/ or maintaineth any such traditions, which are properly called men's traditions, for as much as they be invented by man only without the steringe, and inspiration of the holy ghost, and so are not the apostles and the church's traditions, but they come chiefly of the holy ghost, as witnesseth the blessed martyr Fabian, which was above. M. 
In epistola ad episcopo● orientales  ccc. years past, saying. Cura vestrae solicitudinis est adhibenda, ut ea, quae sunt ab apostolis, eorumque successoribus ordinata, et instigante spiritu sancto instituta, nec dissimulatio negligentiae, nec aliqua praesumptio valeat perturbare. Sed sicut hoc, ꝙ exigebat rationis utilitas oportuit definire, ita quod definitum est, non debet violari. That is to say.  
The diligence or study of your care must be put to, or you must be diligent, and careful, that dissimulation of negligence may not much trouble, nor any arrogance, those things, which are ordained, of the apostles, & their successors, and instructed by the holy ghost stirring, or pricking forward. Also he spoke of the jews ceremonies, which then it was unleeful for the Galathians to observe, & keep, & therefore the observing of them was man's tradition. That this is the true/ & right meaning of the apostles words it appeareth both by that that anon afterward, when he had spoken of the jews choice of meatis & their feasts, he calleth them elementa mundi, elements of the world, saying. If ye be dead with christ from the elements of this world, why do ye yet put difference between meat and meat, day and day etc? Also the iiii chapter of his epistle to the Galathians paul calleth the old laws ceremonies egena elementa, elements lacking somewhat. Therefore this pauls letter standeth nothing against the traditions of the apostles, & their successors/ left in the church from one to another. But let this 
Pet manus tradua  be said for the repealling of that argument. They dispute yet further 
The .v. argument.  of this sort against traditions. Paul sayeth ii To iii All scripture given by the inspiration of god is profitable to teach improve, inform, & to instruct in righteousness, that the man of god may be perfect, & prepared unto all good works. Then why do we thrust (sayeth Vrbanus regius wisely) in the churches hands the laws of men, as necessary to Christ's religion? This argument is soon answered unto. For what argument, I beseech thee, good christian reader, is this, all scripture inspired by the holy ghost is profitable to teach man, that he may be perfect, & made ready to all good works, ergo the scripture containeth in it expressly all truth, and every thing necessary to be believed of us, & kept? May not every part, & book of the scripture be, as in deed it is profitable to instruct man, that thereby he may be perfect, & prepared to all good works, & yet not contain all truth & the hole, that is necessary for our salvation? The .v. books of Moses contain a doctrine profitable to the purpose, & so of the rest severally, & yet that notwithstanding, there are sundry things both true, & necessary not contained therein. Yea but perchance some man will say to me. The gospel is perfect, & sufficient for to procure our salvation, for christ gave unto his church not botched, clouted nor unperfect learning, & seeing there needeth no addition to be made unto the which is perfect, wherefore should men believe the the scripture containeth not in it all truth & things necessary for our salvation, but the divers things come by tradition, which are both necessary to be believed of us, & also kept?  
It is very true that the scripture, & the gospel is perfect, not that it containeth in it expressly all truth necessary to be known, & observed, as I have proved before in this my book, but the it is perfect touching the things comprised therein, & containeth general rules & precepts, out of the which all things necessary for a christian man's religion, & salvation, may be collected, & gathered though they be not particularly, & expressly published, & set forth therein. As for an example. The scripture biddeth us honour god, but upon what day 
Exo. 20. duty. 6. Math. 4.  we should do it chief, scripture plainly telleth not, leaving that to be taught the apostles of the holy ghost, which did institute the sunday stirred of that spirit of all truth, as I have showed before. Also the scripture sayeth the without baptism none can entre in to the kingdom of heaven johan three the holy apostles inspired with the holy ghost of that, and other sayings touching the necessity of baptism, ordained, and taught without writing that children ought to be christened, & may be saved thereby. finally the scripture commandeth every man to take up, & bear his cross & mortify the sensualities, & affections of the flesh, the apostles taught bow that should be done by fasting the lente, wensdaye, friday, & such other. This we see therefore that with the perfectenes of the scripture agreeth, & standeth right well, that it containeth not expressly all truth, but that divers truths were opened to the holy apostles by the holy ghost/ which they left unto the 
The vi argument.  church unwritten. Hitherto of this. Another reason maketh Vrbanus regius upon Paul's words 
● Cor. 3.  saying. All things be yours/ whether it be Paul/ either Apollo/ either Cephas. Whereby (sayeth he) we do understand thee, neither Paul/ nor Cephas or Peter hath authority to bind men's conscience/ where god bindeth not/ & therefore we are not bound to believe, or keep of necessity any tradition of paul/ peter or any other, which God bindeth not us to believe/ & observe by his holy word. Did ever any man 
The answer.  read/ or hear so fond, & foolish a reason as this is? who will not bewail, & lament this great blindness of the lutherans, which do reason so unlernedlye to defend an heresy? It is true, the peter & paul were the corinthians, for as much as they were ministers sent of God for their salvation. What than? could not they yet teach many things by mouth only, & leave them without writing unto the church the it should believe them to be true, & keep them also? But thou sayest that they could not bind men's conscience, where god bindeth not. I grant thee/ but of the must it needs follow that they left nothing unwritten binding men's conscience to believe and observe it? Doth god bind us to nothing unwritten in the holy scripture?  
Have not I proved the contrary in this book? Bindeth not them & there god man's conscience/ when & where the holy ghost stirreth the apostles to institue & ordain any thing not comprehended in the scripture, & leave it to the church unwritten? Therefore this slender argument is clean wiped away, as this other shall be, grounded like wise upon the wrong understanding of these S. Paul's 
Colo. 2. The. 7. argument.  words to the Collossians. Ye being dead with christ why are ye holden still with decrees?  
What is this, if it be not plain wresting of scripture from his true sense? Saint Hierom said well, that heresy standeth in the 
Ca 1. ad Gala.  wrong taking of the scripture doth 〈…〉  
Did not saint Paul in that second chapter to the Colossians plainly speak of the old laws decres, or ordinances, which did consyste in choice of meats & such other ceremonies/ that were than annulled, & made void by christ? For he thus hath, If ye be dead with christ from the elements of this world, why do ye yet decree or teach, or else, as the greek now hath Dodmatizesthe are ye taught (such decrees and ceremonies) as yet living in the world, touch not, neither taste, nor handle. Who seeth not that these words do plainly show, that saint Paul mente of the jews decrees, and ordinances pertaining to their old ceremonies than abrogate clean by christ, and nothing of the church's decrees, or the apostles traditions? It is therefore a great blindness to apply such texts against the traditions of the church, and they do very little regard their soul's health, that do follow such teachers, which do so manifestly abuse, and mistake the scripture to kill their own souls, and other men's by an heresy. Some man perchance will say to me, christian people are endued with liberty 
Vrbanns' regius.  of conscience ii Cor iii which neither aught, nor can be bound to the observing of any tradition set up by man, which scripture speaketh not of, for them we should be the servants of men against saint Paul's commandment. To that I say that christian men are free, and idued 
1. Cor. 7.  with a certain liberty from the yoke of the old law/ and the bondage of sin, in which two standeth the liberty of Christ's gospel, & not in the liberty from the observing of good, and wholesome traditions institute, & set forth by the holy apostles without writing by mouth only.  
The obedience due unto the higher powers, and to the keeping of their laws standeth not only with the liberty of the gospel, but the gospenll doth also command that to be done of us. They that suppose themselves free from observing of the apostles traditions by reason of the liberty of the gospel, do against pauls commandment use their liberty to satisfy the fleshes lusts: and have (as saint Peter saith) 
Gala. 5. 1. P●. 2.  it as a cloak or a cover of their malice. christian people should not be the servants of men, it is true, but what than? Wilt not thou therefore be bound in conscience to obediently keep thy prince, and kings ordinances and laws, when Paul biddeth us to be obedient unto his commandments for conscience sake? It is not therefore wholly unleeful 
Ro. 13.  nor forbidden of saint Paul to be men's servants, but to obey them, and to serve them commanding any thing against the liberty of Christ's gospel, or else any unleeful thing, the keeping of the which should cause them to fall from the benefit of Christ's death, and therefore he did put them in remembrance, that they were bought with a great price Thus saint Chrysostome doth understand this paul's text, bidding that we should not be men's servants. Saint paul also he meant that the corynthyans should not be men's servants to raise schisms, or divisions, so y● one of them should be counted cephas scholar because he was christened and instructed by him, & another Apollo's? Take now this text whether way thou wilt it maketh nothing at all against the traditions of the holy apostles and the church. Moreover when we do believe certain truths and observe them also, which the apostles left unwritten by the inspiration of the holy ghost/ as they did many things, which are above rehearsed in this book, what mad man will say that thereby we be men's servants/ and not rather the holy goostꝭ the author of those traditions? Some men do suppose that these god the father's words. Ipsun audite, hear him, do bind us only to learn of 
Mat. 17. dr●auus ●e●●us.  christ the doctor and teacher of the church, and to believe and observe nothing but his doctrine, & therefore we ought not, nor can be bound to any thing not written in the scripture, as though we are not bound to be leave the apostles teaching in things not taught afore by christ, or that we ought not to believe, as I have touched before, that children ought to be christened, albeit we find not in the scripture that ever christ taught that doctrine, or else his apostles, but it cometh only without witness of the scripture by their tradition. If thou yet wilt reason further, and say that christ sending his apostles to preach abroad the gospel in the hole world, commanded them to teach the people what soever he had commanded, and therefore men are not bound unto any thing not commanded of christ, of the which it must needs follow that there are no traditions unwritten necessary for us either to believe, or to fulfil. This reason of one urbanꝰ regius a lutherans making declareth the authors ignorance, or blind malice conceived against the church of christ. For christ byddinge the apostles teach the people all that he had commanded them, did not bid them teach nothing more than he commanded them. For who doubteth but the apostles taught afterward many things by inspiration of the holy ghost, which christ never commanded, as that the gentiles should abstain from blood, and meats suffocate, or strangled, with many other things as it appeareth in their epistles and the acts written by Luke the evangelist. But see what kind of argument is this of regius, christ commanded his apostles to preach all what soever he had did them do, ergo the apostles left nothing unwritten to the church that aught to be believed, or observed, or men are not buunde to keep the church's traditions. This is a wonderful blindness. What madness were it to believe such teachers? May it not be said truly of them, the blind leaders & they that are 
Mat. 15.  led by them, do fall both together into the den, as our savy our christ said? There are other obiectyons as fond, and foolish as these be, which because they are made against man's laws and constitutions, & not against the apostles, and hole churches traditions unwritten in the holy scripture, I will recite them very compendiously & as compendiously confute the same. This is one of them. Paul sayeth. Si spiritu ducimini non estis sub lege. It ye be led with the 
The. 8. argument.  spirit, ye are not under the law. These words do prove (sayeth the lutherans,) that no man's traditions can bind us to the observing of them, if we do lead our lives after right reasons and the holy ghosts guiding and stirring, for else we should be under the law, which saint 
The answer.  Paul denieth here. This authority of saint Paul proveth nothing more against the church's constitutions, ordinances, and traditions of the apostles, that they ought not to bind men's consciences, than it doth against the law of god, that just and good men led by reason and the holy ghost should not be bound to keep it, because that paul understood not, here the law of man, but the law of god, which rested in ceremonies, & was abrogated by Christ's death. That Paul spoke there of that old law of Moses, it appeareth by that the process of that epistle and chapter, where he speaketh of circumcision. Now what argument is this, (good reader.) If ye be led with the spirit ye are not under Moses law, ergo the traditions of the apostles unwritten ought not nor can not bind men's conscience? saint Chrysostom exponeth it thus. He that hath the holy ghost, and in his living and deeds is ruled, and led by the same, doth quench all ill desires, and lusts, and therefore he hath no need of the laws help, that by fear of it he should live well. Etiam qui ex sese suo fungitur officio, quid opus habet paedagogo? For what need hath he, that of himself doth his duty, of one appointed to see him well ordered, as a child? As a horse that runneth fast of himself needeth not to be spurred, even so the righteous, and perfect good man led with the holy ghost, is not under the law of god, for as much as he doth live godly, & would so continue if there were no law to enforce and constrain him so to do. But what is this to the holy apostles traditions? Yea what maketh i● against any ordinance of the church?  
The best men, that live in the world have need of god's law to lead them straight in the way and payth of virtuous living, though they ncade no law to compel them for fear of punishment to do well, and to abstain from sin. After this meaning and sense Paul said. Justo non est lex posita, the law is 
●. Tim●. 1.  not made for the righteous, because (sayeth Chrysostome) the law is made that by fear and threatening of it, sinners should leave committing of sin, and be punished when they do amiss, and therefore Paul said to the Galathians. Lex propter transgressiones posita est, the law is 
Gala. 3.  made for transgressions to be restrained and punished thereby. But of this sufficient.  
Some men allege saint Austen against traditions, which in a certain epistle to saint Hierom, would that we should believe that the writers of the holy scripture only never erred and give no credence unto any other man be he never so holy and well learned, except he did prove by the scripture, either by authors or by probable reasons that he said the truth, and therefore men ought not to believe them that teach traditions. To this wise reason I first say that saying saint Austin himself sayeth in sundry places of his books that we must needs observe traditious, as I have declared before, it is a great blindness or rather malice against the truth, to allege him against traditions, as though he were contrary to himself. secondarily I say that they which do set forth the apostles traditions do prove them by the scripture, other authors, and probable reasons also, as I have done in this book, & therefore saint Austeynes authority alleged before holdeth with us against the reprovers of traditions. thirdly I say that saint Ansteyne in the said epistle resembled, and compared the books of holy scripture unto other books compiled, made & set forth by man's wit without the revelation of the holy ghost, as it appeareth by the tenor of that epistle evidently, and therefore he mente nothing there against any thing taught, or left to the church of christ by the holy ghosts stirring and in spiration, but he called there all such doctrine holy scripture, that is good & godly though it be not written expressly in the bible, but delivered by tradition without writing. Therefore this argument is soiled clearly. Furthermore this reason is made against traditions of the church. The old testament 
The. 9 argument.  and the new are as sufficient for christian people believing now in christ as the old testament only was for the jews, but the whole faith, unto the which the Jews were bound was expressed in the old testament, and the books of it/ ergo the hole faith, to the which christian men are now bound is expressly written in the new testament, and the old, and therefore the faithful are not bound to believe any thing not expressed in the Bible/ and so there are no traditions unwritten necessary to be believed of us christian people. Though this reason do 
The answer.  appear good, and pithy unto them that are not learned in the scripture, or being meanly learned therein, are affectionate, and so married to the contrary opniyon/ that all thing which doth any thing son to their purpose pleaseth them grossly, yet in very deed it nothing serveth for their malicious intent, partly because the Hebrews were of long time faithful people before their faith was written by Moses in his five books, and yet they were the time bound to believe the things then not written, but afterward, partly for as much as after Moses had written, and the other books of the law were all written, the people believed many things pertaining both to the faith, and also to manners, which were taught by mouth only without writing, to the belief of the which and fulfilling also they were nevertheless bound of necessity. And these traditions not written some men of the hebrews called in that 
Cabala.  tongue cabalan, because they were received by the younger or later living people of the elders without writing of the old testament, like as divers diligent searchers of such things have witnessed by writing. Therefore this argument is answered unto sufficiently, as the next anon shall be, god willing, which is thus framed of the lutherans upon these saint Hieroms' words. Quod ex scriptutis sacris 
In Math. 23.  auctoritatem non habet, eadem facilitate contemnitur, qua approbatur. That is to say. That which hath not authority of the holy scriptures, is despised by the same easeynes, by which it is approved, or allowed, but all traditions have not their authority of the scripture therefore they are as easily despised asalowed, which they should not be if men were bound of necessity to believe them, or to keep them, whereof it followeth that we are not bound to believe & observe any of them not written in the holy scripture. This reason hangeth altogether upon the ill understanding of saint Hieroms' sentence, which mente not by holy scripture that only which is set forth in the bible expressly, but all doctrine coming of the holy ghosts revelation written in the Bible, or not written, but taught the apostles, and the church of them by mouth only, for else he had written against himself, which in divers places of his books exhorteth men to believe, and keep many things not written in the scripture, as it appeareth before in this book. This is thought by a learned man to be saint Hiero●s mind, where I examining and wayenge diligently saint Hieroms' commentaries there, have found that he mente another thing. For he reciteth some men's opinion to have been that zachary, whom christ said that 
Mat. 23.  the jews murdered between the temple and the aultare, was S. johan Baptist's father, proving by certain books dreams (which were apocriphi, because their makers were hid, and not known) that he was therefore sleane because he publy published our saviours coming. Hoc quia de scriptures (inquit hieronimus) non habet autoritatem, eadem facilitate contemnitur, qua probatur. That for as much as it hath not authority of the scriptures, is with the same easynes despised, by which it is praised or approved. Loo we see that the holy father saint hiecome mente of that one thing, which was proved only by books of none authority, what is this against the apostles traditions, or to prove that we are bound to believe and keep nothing but only that which is expressly written in the scripture? Do the church's traditions hang, and depend of books the authors whereof be unknown? Have not I declared that scripture approveth the apostles unwritten traditions, and that they taught or ordained divers things by the motion and inspiration of the holy ghost, which they left to the church unwritten, and so they remain hitherto and shall still whiles the world dureth? Now to make an end of this book, I exhort every man and woman to be ware of erroneus doctors, and ill books, which do teach and advance any learning contrary to the faith of the church of christ/ that is the dear spouse of our saviour, bought with the shedding of his most precious blood, and therefore hath ever been so tenderly beloved of him that he hath not suffered her wholly to err in any weighty point of our religion, nor hereafter will permit to err according to his promise, saying hell gates, that is, sin and heresy shall not prevail against her. Who that leaneth to this sure pillar the church shall be ever in the right way, overcome all heresy, to the great comfort of his soul/ & at the length through the help of god living devoutly he shall come to endless joys of heaven, which our saviour jesus christ purchased for all his servants, to whom with the father & the holy ghost be honour & glory for ever. Amen.    

☞ Another tradition of the apostles.  
❧ The catholic and universal church of christ our saviour hath believed almost this xv. hundred years, even sense our ladies deceace, that her body is in heaven, and yet there is no scripture to prove that point, whereupon it must needs follow that this belief came up fryste by the holy apostles tradition, especially sense no man can tell when & by whom it was fryste of all begun, & brought in to the church.   

¶ Saint Hierome sayeth unto Theophilus.  
Scito nobis nihil esse antiquius, quam nec christi iura, nec patrum transire terminos. That is in english. Know thou that, we do set by nothing more, then neither to pass over Christ'S laws, nor the father's limits, or determinations. ❀ Hieronimus vigilantio. Oina contra ecclesiam dogmata reprehendo, et publica voce damno.  
I do reprove all doctrine, that is against the church, and condemn it with an open voice.   

Theophilus hieronimo.  Optamus, sifieri potest, in diebus nostris catholicam fidem, et ecclesiae regulas cum subject is nobis populis custodire, et omnes novas sopire doctrinas. 
We wish or desire, if it may be, to keep with the people under us, the catholic faith, and the church's rules, and to brige a sleep all new doctrine.   

☞ Imprinted at London in paul's church yard, at the sign of the maidens head, by Thomas petit. M. D. XL seven.