¶ A Confutation of unwritten verities, both by the holy Scriptures and most ancient authors, and also probable Arguments, and pithy reasons, with plain answers to all( or at the least) to the most part and strongest arguments, which the Aduersaries of Gods truth, either haue or can bring forth for the proof and defence of the same unwritten Vanities, Verities as they would haue them called.  
Made by Thomas Cranmer, late archbishop of canterbury, martyr of God, and burned at Oxenforde for the defence of the true doctrine of our saviour Christ.  
The Contents whereof, thou shalt find in the next side following.  
Imprinted at London by Thomas Purfoote and are to be sold at his Shop, without Newgate, ouer-against S. sepulchres church.  
Anno. 1582.   

The contents.  

FIrst, the preface of the Translator to his country men and brethren of England.  
Cap. 1. That the word of God, written and contained within the Cannon of the Bible, is a true, sound, perfect, and whole doctrine, containing in itself fully all things needful for our salvation.  
2. That the writings of the old Fathers, without th● written word of God, are not able to prove any doctrine in religion.  
3. That general councils haue no authority to make new articles of our faith.  
4. That nothing can bee proved by Oracles of Angles, touching religion.  
5. That apparicions of the deade bee unsufficient to that purpose.  
6. Neither are miracles able to prove the same.  
7. custom also is of no strength in this case.  
8. Reasons against unwritten verities.  
9. Scriptures alleged by the papists for vnwritten verities, with aunsweres to the same.  
10. Doctors to the same purpose, with their aunsweres.  
11. The papists objections with answeres unto them.    

The Preface.  
WHat christian hart( dearly beloved countrymen and brethren, in our saviour Christ) can abstain from deep sobs and sorrowful sighings? What natural and kind hearted man can forbear weeping, so oft as he calleth to remembrance the lords betide within the 
Esay. 5. 2.  realm of England( which he himself had of late so strongly hedged, walled, and fenced round about, by the Princes of most famous memory, King henry the eight, and Edwarde the sixth, and planted therein the pure 
kings and rulers ought to be aiders and not inuaders, helpers and not hurters, defences and not offences to Gods people.  vine of his own blessed word, by godly Preachers his Gardeners) to be so suddenly broken down, destroyed, wasted and wrooted up by the roots, by the wild Bore of the wood, and the Beasts of the field, that is, by the romish Bishop and his bloody ministers: and now in the same betide to see planted, take roote and prosper, brambles, briars, and hemlocks; that is, gross ignorance, naughty doctrine, false worship of God, and such other kindes of most stinking, vile and 
Gods word is a swete and pleasant grape and comforteth the hart of man to everlasting salvation.  filthy weeds. Oh what a sweet& pleasant grape of godly doctrine was then gathered in England to the great comfort& rejoicing of al thē, that lovingly tasted therof? Thē was Gods word( for that is the sweet and pleasant grape that maketh glad the hart of man) with great freedom preached, earnestly embraced, and with greedy harts in all places received.  
Then was Gods great glory marvelously advanced. Then the onely merites of Christ, then true repentance for our former sins, then trust in Gods mercy through the death of our saviour christ, with a new Christian life was truly published, and preached every where. Then was there the common prayer rightly used, and the Sacraments,( baptism I mean and the holy Communion) in such a tongue and language set forth, that all people might understand them. Then were they plainly ministered without any juggling or sorcery, according to Christes institution, and the rule of his holy word. Which word at that time had the price and bare the bell away throughout the whole land.  
With that were all pulpits filled, Churches garnished, Printers shops furnished, and every mans house decked. With gods word was every 
But the hartes of the most parte were naked, bare and empty, as the proof now alas to well declareth sin is the cause why God taketh his word from any people.  mans mouth occupied, of that were all songs, interludes,& plays made. But( alas) so long, till all was played under the board. But what was the cause of all this? Truly none other thing, but our own sins and wickedness. For we were talkers onely and not walkers, lip gospelers, from the mouth outward and no farther. We were even such, as the profit speaketh of saying: this people honoureth me with their lips, but are far from me with their hartes. We could speak of Gods word, and talk gloriously thereof: but in our hartes we were full of pride, malice, envy, covetousness, backbiting, rioting, harlot haunting, no whit bettered at al, then we were before, under the Popes kingdom. Nothing was in us amended but only our tongs, no nor they neither, if I shall speak rightly and as the truth was indeed. For besides our communication of Scripture, we used detraction of our neighbour, filthy talk, with many proud brags of ourselves. We red not the Scriptures, neather heard thē for any amendment of our own wicked lives: but onely to make a brag& a show thereof, to check and to taunt others, yea and to spy small motes in other mens eyes, but nothing desirous to see the great beams in our 
Math. 7.  own. This I say( to talk and not to walk, to say and not to do) was not onely amongst the unlearned sort: but also amongst the great clerk and chief preachers of Gods word. which thing( as I judge) was the onely cause, why God, by his just iudgement, suffered his elect and chosen vineyard to be thus troded down, wrooted up, and miserable afflicted by this bloody Bore of Rome, and the fat bulls of Basan, his cruel officers. This is the cause, why God hath suffered 
The Pope giveth lies for truth, poison for nor is hang sustenance, and ministereth death for life.  this great Antichrist to disgrace the merites of Christes passion, and in place thereof, to set up mens merites, and in stead of his sufficient satisfaction vpon the cross once for all, to set up his masses satisfactory for the sins, both of the quick and dead.  
This is the cause, that this disingenuity beast hath taught the invocation of Sayntes, and the same to bee our mediators to God, and satisfiers for our sins. Where as before, in the forenamed vineyard, was planted christ Iesus the true bread, that came down from 
John. 6.  heaven, and that most pure well of the water of life: now, after the 
John. 4.  wrooting of this monstrous and ravenous Bore, are up sprung, conjured bread, conjured water, to drive away evil spirites, and to purge our sins.  
This bloody Bore, besides al mischeiues that he hath done to the vineyard, yet ceaseth he not, with faggot, fire,& al other cruel torments, to constrain and compel men to worship Images, the work of 
Psal. 20.  mens hands, to gail to them, to reverence them, to bow to them, and with all maner of obeisance to honour them, clean contrary to 
Hie●m. 10.  Gods commandment, who saith: thou shalt not make to thyself 
Exo. 115. ( much less then to honour, reverence, and worship them) any graven Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth, thou shalt not bow down to them, nor worship them. But yet these shameless wretches be not abashed to say, that Images are necessary, because they be lay mens books, teaching them, instructing them, and leading 
Gods word is sufficient to instruct al men in he true worship of God without Images.  them to the true worship of God. Oh great blasphemy. Oh sacrilege. Oh spiteful robbery. What is blasphemy, what is sacrilege, what is robbery, if this be none? god giveth his word written to be every mans book, and his pure, everlasting and undefiled commandments, as sufficient instructions for al men, to the true worship of him. But these earthly wrooters( the Pope, I mean, and his Prelates) as 
Priestes think themselves writer than God.  though they were wiser then God, will teach men to worship him with Images, although the same be utterly forbidden by God, through out the whole, course of his holy Scriptures.  
These and such other false and feigned doctrines, contrary to the Scriptures of God contained in his holy Bible, are now blown out, blustered and yelled forth in every pulpit. every street soundeth of these, yea every Printers house is filled with such ungodly bagguage, yea and the same are commanded by public authority( which is much to bee lamented) to bee set forth, and the sincere doctrine of Christes holy word, clean put to silence, and utterly condemned. Neither may any man reason, or once doubt of their doctrine, under pain of excommunication, nay rather under pain of burning.  
And when they bee not able( as they are not able at any time indeed) 
The Pope maintaineth his doctrine by fire and faggot▪ and not by holy scriptures. A archbishopric refuge if they were not obstinate and shameless.  to prove any of these doctrines by the word of God written. then they fly to their unwritten verities, that is, to certain things delivered( as they say) from the Apostles by word of mouth without writing. Which things are to al men uncertain: for no man knoweth certainly, what they are. But whatsoever pleaseth them, and maketh for their purpose, profit, and Lordly ambition: that is an unwritten verity, not to be gainsaid, or denied. This is their shot, anchor, bulwark, and extreme refuge, whereunto they fly, whensoever they are forced, and constrained by Gods word. These they make their foundation, whereupon they build, and maintain all their superstitions, Idolatries and heresies. Which foundations I trust by Gods grace and help so to shake, both by the open Scriptures, by the full consent of all the most ancient writers, and by probable reasons, that the building thereupon shal haue a fall.  
For this is most true, that no unwritten verity is, or can be necessary 
If vnwritten verities were necessary to salvation, then gods word were not sufficient thereunto.  for our salvation. For then should the sacred and holy Scriptures, written by the Apostles in the spirit of God, and sealed with their bloods, seem to be insufficient, and not able to bring us unto salvation. But what a great blasphemy that should bee to God and his most holy spirit, all men( I trust) that list to red the same Scriptures, easily shall perceive. But when these unshamefast robbers are put to their shifts, 
Hierom. 7. a. Yea this is their strong coheir& bulwarke of defence: and yet swear enough, not being walled about with gods word gods true Church because it is grounded vpon the word Grace cannot err in matters of salvation.  urged and forced herein, by the open and manifest word written, then haue they another starting hole to creep out at, crying and yelling: templum domini, templum domini, templum domini, &c. the church, the church, the church, affirming in plain words, that the church can in no wise err, or be deceived. And here they disceaue themselves, because they take no distinction or difference of the church. For there are two maner of churches, one true, perfect and holy in the sight of god, and another false, imperfect and ungodly. Truth it is▪ that the true church of God, being grounded, and set vpon his holy word,( I mean the gospel of grace cannot err unto damnation. But the other, how shining and glorious so ever it appear, if it wander abroad, and bee not contained within the compass, and lymets of the word written, is no true, but a feigned and forged church. That Church, as it 
The church that wandreth from Gods word written, may and doth err in matters of faith and salvation. Galathi. i. b.  is without the compass of Gods promises made in truth, not only may but also doth commonly, yea continually err and go astray: for they are not couppeled to the head Chrystc, which is the life, the way and the truth. Paul the Apostle of God, and elect vessel of salvation, writing to the galathians, hath these words: if we( saith he) or an Angel from heaven, preach any other gospel unto you, then that wee haue preached, hold him accursed: and yet the papist, not fearing the curse 
The papists fear not gods curse.  of God dare be bold to teach things, which Paul never knew, yea things clean contrary to his evident and manifest teaching. Such gross Ignorance( I would to God it were but Ignorance indeed is entred into their heads, and such arrogant boldness possesseth their harts, that they are bold to affirm no church to be the true Church of God, but that which standeth by ordinary succession of bishops, in such pompious& glorious sort, as now is seen. For if there be( say they) no such outward and visible church, how shal any man know, whether he be of the church of christ, and in the right belief, or no? To this I answer, that if our faith should be stayed vpon the outward, glistering, and pompous church, not ruled nor governed by the determinate council of God in his word written: we should never be certain thereof, but ever wavering and doubting, which is the gate and ready pathway to desperation, from which God defend his chosen 
Hierom. 17. Psal, 116.  flock. Cursed is he( saith the scripture) that putteth his trust in man. And why? for all men( as the Kingly Prophet david saith) are liars in their words, and sinners in their works.  
By which words it appeareth plain, that there was never man so virtuous, so holy, nor so well learned, only the writers of the holy scriptures 
The general counsels haue erred and that in no small trifles.  excepted, but either of ignorance, or of negligence, there escaped some faults in his writings& doings. Yea the general Counsels themselves also, that they make so much of, haue notably erred, as hereafter shal be declared. Yea such hath been the truth of those seen churches, that one general coumsel hath condemned another of heresy: moreover, the outward seen church, whereof they brag not a little, hath never since the beginning any space continued in the true doctrine of god. 
Exodus, 22.  Let us begin at Moses, who was the first law giver,& we shall see the state of this outward Church, which consisteth in the ordinary succession of Bishops, whether it be so as I haue said or no. When Moses was gone up to the mount Sinai, to talk with God,& to receive the Law at his hands: did not Aaron the high Priest and Bishop, with all the people, in the mean space worship the golden calf? red the book of Iudges,& you shall see how the whole outward& visible church fell to idolatry and worshipping of strange gods: as Baal, Astaroth, gods of the Edomites, Moabites, Philistines, and the syrians. After the reign of King david, how many kings were there( I pray you) in whose time false Gods were not openly worshipped? All the kings of Israell served strange gods, with the consent of the Bishops, priestes, and the whole people. And in Iuda, there passed not iij. or four Kings after david, in whose dayes open idolatry was not allowed& practised by the consent of the Kings, Bishops, high Priestes. Scribes& pharisees. Which of the Prophets did not the open& visible church persecute? Where was the visible Church in the time of Elias? Were not all, that were known and thought to be of the Church worshippers of Baal: in so much that Elias thought there had been left alive of Gods true church but himself only? and yet notwithstanding God had preserved his Church, known but only to himself, for he 
2. Tim. 2. 3. Reg. 22.  knoweth who are his. Who smote Micheas the true Prophet of God, but the chief Priest and Bishop Zedechias? And he, with 400 Priestes more of his own mind and religion, deceived ahab, and promised him victory over the assyrians, although God had made them no such promise, but rather had pointed the contrary, as it came 
Hiere. 20.  to pass. Who commanded jeremy to be beaten for his true prophisying, but Phashur the Archbishop? Who persuaded with the King that jeremy the true Prophet of God, was a seditious fellow,& went about to discourage the people in jerusalem, that they should not resist Nabuchodonozer King of babylon, but the Priestes? Yea,& when 
This and such like, is the reward of all true preachers and faithful feruants of God.  the King delivered him out of Prison, who but these holy men of the Church, procured him to be cast again into a deep dungeon where they would haue famished him, if God had not put in the kings heart to take him out and deliver him? These be the fruits& practices of the visible and seen Church, which, if it be true that the Papists say, cannot err. But whatsoever they say it forceth not: for we know what the spiritualtie, as they call themselves, haue ben since the beginning, the very expressed image whereof is set forth& declared in the Machabies, 
1. Macha. 7. 2.  as they that red the story shall perceive it well enough, by Alcinus, Simon, Iason, and Menelaus. Now let us come to the new 
Machabeorum. 4  testament, and see what the visible and known Church was under it. Who was the true Church, or howe was it known to the people in Christes time? The high Priestes, Bishops, Scribes, pharisees, and saducees, which appeared outwardly and boasted themselves to be the Church of God: were in deed, as Christ calleth them, serpents, the 
Math. 312. 23.  generations of vipers, hypocrites, children of hel, painted tombs, persecutors of true religion, and murtherers of the Prophets, yea of himself and his Apostles: men that shut up the kingdom of heaven, so that neither they would enter therein themselves, nor suffer the poor simplo, that were desirous to know the truth, to enter: but excommunicated, and thrust them out of the church, as men cast away, as heretics, and forsaken of God, whosoever believed on Christ. Who commanded the Apostles that they should 
Act. 4. acts. 7. Euse. aec. his. 2. 22. Act. 9. acts 24.  preach no more in Christs name? Who caused steven to be stoned? And James to be thrown off the pinnacle, who gave authority to paul to bind,& bring before thē al that professed Christ? Who commanded him to be buffeted? who accused him before Festus& Agrippa? Who stirred the gentiles against him in al countries, where he went to preach, but the church? If ye will then needs judge the outward visible church, that sitteth in Moses chair( though they do not as the chair 
Ruffini. 1. 17.  requireth) to be the true church of God: I pray you then tell me, who caused Constantinus the Emperour to banish Athanasins? who exiled 
Socrat. 6. ca. 18.  Chriostome, and many other mo godly and well learned Bishops, and slay a great number of godly& well learned men, but the Priests by seducing the Empresse Eudoxia? who put out the eyes of Constantine 
Cap 18.  the fourth Emperour and caused him to be slain, because he pulled the Images out of the church, being worshipped contrary to gods holy will and commandment, but his own mother, by the council of the Pope and the bishops, being then taken for the Church? who 
mark well the fruits of th●s outward church and by them ye shall grow what they be.  deposed Henry the fourth Emperour, causing his own son to rebel against him? Who deposed Childericus the french King, assoiling his subiectes from their obedience to him, and made Pipine King in his stead, but the Pope and his Church men? Let us come to our own realm and speak of things done in our own memory. Who procured king Henry the eight in the beginning of his reign to war against the french King, where besides the murder committed, adultery was learned, theft and sacrilege practised, lying, swearing, yea and forswering with al other kindes of vices used, which be the very fruits of war, but the Clergi? For the Pope, then being in war with the french King, to make his part good and the stronger, procured the bishops of the Church of England being the Popes dear darlinges, and chief of the kings council to entitle the king to his right of the realm and crown of France: and to encourage the young King thereto, the Pope accursed the king of france and al his aiders and succourreres. Then free pardons flue abroad as thick as butter flies in summer: but so free, that the realm thereby and the said warriors was robbed of a 
The pope maketh himself equal to God yea rather above him in this his promise.  great deal of our Treasure, and in manner half undone. There was full remission a penae and culpa preached at Paules cross, and almost in every sermon, through all England: promising that whosoever dyed in the Popes quarrel, his soul should bee in heaven before his bones were could. After when the same King Henry had justly by the authority of Gods word, and the full consent both of the parliament, and convocation, abolished the usurped power of the Bishop of Rome: then the Pope interdited the whole realm, and sent cardinal pool 
This is one of the practices of prelates.  from prince to prince, to excite and move them( if he could haue brought it to pass) to make open war against the king and the realm, as it appeareth in a Sermon preached by Tonstall then Bishop of Durham and set out in print openly.  
Which sermon and all other tel truths, opening the abuses and tryanny of the Bishop of Rome, are now put to silence. Who were the worker of all these mischiefs? who these. iij. yeares past, hath persecuted, prisoned, and burned so many learned and Godly men, onely for their true faiths sake grounded vpon Gods most holy word( men worthy to bee compared with the old martyrs of the primitive church as well for the constancy of their faith, as also for patience and charity shewed at their deaths) but the church, as they call themselves? 
The spiritual man never persecuteth the carnal man, but forgiveth him. Hier. Gala. 4.  who by their cruel tryanny, hath enforsed so many notable members of Christ,( leaving wife, children, kinsfolk, Lands and goods) either to fly into strange realms, or else from town to town, from city to city: onely because they would not drink of the venomous cup of the whore of babylon? who hath wrought all these wickednesses, but onely the mitered Prelates and their popish priestes? If we shall allow them for the true Church of God, that appear to be the visible and outward Church, consisting of the ordinary succession of Bishops: 
Exo. 12. 1. Pet.  then shall we make Christ, which is an innocent lamb without spot, and in whom is found no guile, to be the head of ungodly and disobedient members. Which thing is as impossible, as to make God, which is onely good, and nothing but goodness itself to be the author, original, and cause of all evil. For Christ, as he is pure, holy and perfit, even so must his Church and members be, to whom he( as the head) 
Eph. 1. Collos. 1.  is adjoined and coupled. But if we allow the Pope, his Cardinalles, Bishops, priests, Monks, Canons, Friers& the whole rabble of the clergy, to be this perfect Church of God, whose doings are clean contrary( for the most part) to the will, and commandment of Christ, left and expressed in his word written: then make we him a sinner, and his word of no effect. For as sweet agreeth with sour, black with white, darkness with light, and evil wtth good: even so this outward, seen and visible Church, consisting of the ordinary succession of Bishops, agreeth with Christ. But here they. will ask me, howe shall a man know whether he be in the right faith, but by this Church? To this Christ shal make answer himself, saying in the Gospel of John, my sheep hear my voice, and shall not here a stranger. And where 
John. 1 ( I pray you) hath Christ left any voice to bee heard or followed, but in his word written? Search the Scriptures, saith he: for they bear witness 
John. 5.  of me. Where he biddeth you not to search unwritten verities, such as the outward, seen and pompous Church shall of their own 
2. Tim. 3.  heads show you, but the written verities, contained in the holy Scriptures, which are profitable to teach, to improve, to amend, and to instruct in righteousness, that the man of God may be perfect and prepared unto al good works.  
If thou therefore be desirous to know whether thou be in the right faith or no, seek it not at mans mouth: for all men bee liars. seek it not( I say) at a proud, glorious, and waueringe sort of Bishops, and Priestes: but at Gods own mouth, which is his holy word written, which can neither lie, deceive, nor be disceaued. ask 
Psa. 116. Gods word onely certifieth a man whether his faith be good or no. ( I say) seek, and knock by diligent study, and earnest prayer unto God, who hath promised to give to al them, that ask faithfully of him the certainty of good faith in their conscience, taught and confirmed by the holy Scriptures of the old and new Testament. And here I forbid no man as though they should not ask and learn of the learned: for that is good and necessary, yea and allowed by Gods truth, but this would I haue all men to do, to use discretion, and wisdom in this 
Try every spirit but alow none further then they agree with the written Scriptures. Gods word trieth al things whether they be good or bad.  matter: and to know whether they be learned, godly minded, and able to instruct by the Scriptures or no. And yet if they be, beleeue them no further, then they can show their doctrine and exhortation to be agreeable with the true word of God written. For that is the very touch ston, which must, yea and also will, try all doctrine or learning whatsoever it be, whether it be good or evil, true or false. And let not men of small learning be to curious in asking or moving dark and doubtful questions, which breed contention rather then Godly edifying, but let them be content with the plain and open places of the Scriptures. Let them rather be earnest to observe the commandments of faith and love, which are plainly set forth in Gods book, then to trouble themselves, and busy their heads with dark places: for that is a thing that hath done, and also doth displease God very greatly. Yea I think surely, that these heavy plagues, wherewith God most justly punisheth now this realm of England( which I beseech him of his infinite mercy either to take clean away, or else to mitigate thē for his elect sake) cometh not so much for the simplo, innocent, and unlearned sort, which being beguiled through their simplicity, by the craft and subtlety of the wily papists, do still continue in superstition and idolatry: but rather for the curious sort, which preach strange and far fetched doctrines, nothing so much to edifying as to contentious brawling. Yea I would to God there were not a great number of them, that were and are counted learned, which preach and defend doctrines, which themselves know to be untrue, and contrary to the evident Scriptures. Would God there were not many hundreds of great gospelers sometimes, that had not subscribed with their own hands and confirmed by their open and public Sermons, the contrary of that, which they once builded in Christ. And some of 
Their consciences shall therefore condemn them for so doing, if they repent not in time.  such( I know) in persuading privately with their old friends, and acquaintance, haue confessed no less, but that they haue done contrary to the truth, and the good persuasion of their own conscience: and yet the same men council their friends for vnytie and peace sake( as they term it) but rather they may say for fear of loss of goods and life to obey wicked superstition, naughty rites and damnable laws. But what peace, or what unity is that, that is against god& his Christ? And what profiteth it a man to win al the world and loose his own 
Math. 16.  soul, for he that loveth his own life more then me( saith Christ) is not worthy of me. For these mens sakes therfore, that is to say, the stubborn Papists, that led the world in blindness, contrary to their own consciences: 
The witte and virtue of delicate gospelers is in their tongues.  and specially for delicate gospelers sakes, whose wit& virtue is in their tongs, hot disputers, busy talkers, taunters& fault finders with others, rather then menders of themselves: for these two sorts sakes chiefly( I say) God heapeth these great plagues, that is persecution of his word, dearth, danger of war and people of strange nations, likely to subdue and utterly destroy that our realm, except they repent,& amend their lives in time, and become not only forgetful of their former evils: but also diligent workers and true followers of the word, that they haue so lightly condemned, and refused. Which if they do not, let them be sure, that all the plagues which are written in the book of God, and all the blood of his saints, which hath been  shed from just Habel unto this present time, shall be poured vpon them. But howsoever 
Math. 23.  these men do, let us( dear brethren) whose hartes God of his goodness hath more mercifully touched, repent and amend our former lives, and cease from all dead works, least we be partakers of the same plagues with them. But thankes be unto our God, that hath so gently ordered us, for this we know, that God suffereth not his people long to follow their own mindes: but shortly punisheth them, which is a token of his great loving kindness toward them. For this 
2. Mach. 6.  grace haue we of God more then other people( as it is written) that he suffereth not us long to sin unpunished like other nations, that when the day of Iudgement cometh, he may punish them in the fullness of their sins.  
If we sin he correcteth us, but he never withdraweth his mercy from us, and though he punish us with adversity, yet doth he never forsake his people. For whom( as paul saith) the Lord loveth, him 
Ebru. 12.  he chasteneth: yea and he scourgeth every son whom he receiveth. But to leave this digression and come to our purpose again: I will briefly show you, what the outward face of the Church and religion hath been in all ages, even such as hath pleased the mighty kings, 
2. Para. 13.  Emperours, and rulers of the world when Jeroboam set up the golden calves at Bethel and Dan, the Priestes and levites consented thereto, and all Israel worshipped them contrary to Gods commandment. When Jesabel had persuaded with her husband about murder, he 
The will of a woman must be folowed, or else a●l the fat is in the fire.  fulfilled her mind& slay all the Prophets of God, that he could come by, only Elias remained, that was known to be the true church, whereas the Priests of Baal were 450 in number. Ezechias destroyed the brazen serpent and restored the true religion and worship of God: but Manasses, his son set up idolatry, maintained wicked religion, and slue them that were good.  
I●sias restored right Religion: but Iehoas and Jehoachim, his sons 
4. Re. 23. 4. Re. 24.  forsook it, and all their Priests and subiects with them committed idolatry. 
As Princes would so al things were done.  And generally, what religion soever the king would haue, that was established for his time: so that( as Salomon saith of the Iudges) so may we say of the clergy: whatsoever saith the Prince, that saith the Priest. But let us once again come to the new testament. Did not 
Math. 26. Math. 27.  the head Rulers of the Church, with the authority of herod& Pilate condemn Christ& his doctrine as erroneous and seditious: and al the people followed and cried Crucifige? did not all the Emperors before Constantine, being seduced by their Bishops and Priestes, condemn Christian religion as heretical, seditious, and traitorous,& for the same murdered many thousands of martyrs? When Constantine was christened, then was the true religion first set forth& openly preached by public authority: and yet in the space between Christ and this godly Emperor, God was not without his church, though it were not known, seen, and so accepted of the world. In this Princes time,& by his authority, was kept the first& best general council of Nice, where was set forth our common creed, containing shortly the chief& most necessary articles of our belief. This Constantinus son, Constantius, favouring the error of the Arrians, in the council of Arimine, 
Theodoriti. lib. 2 cap 18.  decreed that Christ was not God but man only.  
And then to call Christ the son of God, was by the outward known church, and by a general council condemned for an heinous heresy. From that time forth when Painime Princes reigned, idolatry and worshipping of false Gods was the public doctrine, 
The priestes for the most part were double faced, turn tippets and flatterers.  When heretics reigned& bare the rule, heresy was openly preached for Gods truth. When the Emperors were catholic, then was the true doctrine of the gospel openly preached. And generally such as was the faith of the Emperors, kings, or other rulers, such did the Priestes preach. And if any by the authority of gods word preached the contrary, or withstood their corrupt teachings, strait way he was either deposed from his office, condemned for an heretic, banished, brent, or put to some other cruel death. After all these sprung up the Pope, that triple crwoned monster and great Antichrist, which took vpon him authority, not only over the clergy, but also climbed above kings and Emperours deposing them at his pleasure, and settled himself in the temple of God, that is, in the consciences of men, extoling himself above God, dispensing with good laws, and giuing men leave to break them, and to regard more his decrees, thē the everlasting commandments of God. And so it came to pass in time, that to eat flesh on the Friday or fastingday, was counted greater sin thē drunkenness, adultery or perjury. And why, because his laws were diligentlier& more straightly looked too,& the offenders therof sorer punished, thē Gods laws. Since this Antichrist of Rome( I say) was established in his full power, whatsoever pleased him, that was taken for gods law, and that was decreed vpon by general council, confirmed,& ratified by whole heaps of clerk. To speak against that was, and also now is detestable heresy,& so heinous a crime against the holy Ghost( if it were true that they say) that it cannot be forgiven either in this world, or in the world to come. He that speaketh against any of his decrees, must utterly be condemned for an heretic, accursed 
These be the popes thunderbolts whervvith he feareth the people, and maketh them to incline to his byways.  of God, and damned into hell for ever without redemption: except he recant, abjure, and deny the truth, and set forth error and false doctrine, and promise with a solemn Oath, that he shall never preach, teach, nor defend the truth hereafter. Now let us come to our dayes. When King henry the viij. was( as he ought to be by gods law) made supreme head, as well of the clergy as of the laity: he, by the consent of the parliament and convocation, set forth in print a godly book of Religion, not much varying from that, which was enacted in his sons time Edward the sixth.  
But when he took displeasure with certain Bishops( as they 
It was a small matter at that time to be displeased with such men, and so much the more for that they withstoode private commodity.  term them) of the new learning, because they would not give their consent in the parliament, that the King should haue all Abbye lands to his own use: but onely such lands as were given by his Aunceters kings of england, and that the residue of those lands should haue been bestowed to augment the number of learned men in the universities, to the founding also of grammar schools in every shire of england, where children( most apt to learning) should haue been brought up freely, and without great coste to their friends and kinsfolks: to the founding of hospitals where poor and impotent people should haue been sufficiently provided for, with physicians and Surgeons, which should haue ministered physic and surgery freely, not only to them, but also to all other poor folk, within this realm: and also in every shire town,& other market towns, where should be thought most meet and fit, to set up diuers occupations( most ptofitable for the common wealth) where al valiant and sturdy beggars should haue been set to work, and if they refused to labour, then to force them thereto by whipping, stocking, and hunger: and the residue of the abbey lands above these, should haue 
private commodity, and popish suttilty overcame good public policy and brought in tryanny.  been reserved in the common treasuries, to aid the king in his wars or other affairs of his realm, and thereby to haue favoured and eased the more his subiectes in taxes, subsidies, fifteenths, and lones, and such other like thing: King henry( as I said before) vpon the displeasure taken, and by the incitation of the old Popish Bishops, shortly after( by consent of the same, or the most part of them, that were makers of the first book of religion) set forth by open parliament and convocation the six articles, as well agreeing with the former parliament and the word of God, as black with white, light with darkness, Christ with Belial, or with Antichrist. But after, when he was pacified with these foresaid Bishops, considering that they spake against the kings profit not of malice, but of good conscience, and zeal to Gods glory and the common wealth, he mitigated the six articles, and from that time forth, more and more, restored true religion. And I doubt not but if he had lived, he would haue brought all things to a better state, thē he left it. But Edward the sixth his son( succeeding in his said fathers place, by the aduise of his uncle the Duke of Somerset, the lords of his council, Bishops and the clergy) set forth such a book of Religion, as( without boast or dispraise of other be it spoken) was never a better set forth since the Apostles time.  
Now, after that God had plagued this realm with the most grievous 
They are al perjured, so many as gave their consent to the bringing in of the Bishop of Rome, the bishops, I warraunt you were none of those: for they cannot err. these are wauering reedes, and ● perfect weathercockes, that turn with every north-wind.  plague that ever came to it, in taking away from it, so godly a King as he was, yea such a one as hath not been red of, of his age, in any realm, both for wit, learning, soberness and godliness: in his stead he hath set up queen mary, who in short time hath pulled down, that was not builded in many yeares, and brought in the Bishop of Rome, before justly and by law of parliament abolished, with open perjury of so many, as gave their voices and consent to the same. For they had all made a solemn oath before, never to receive his unjust usurped power into the realm again.  
Hath she not( being seduced by the perjured Prelacies) revoked and made of none effect, so many godly laws enacted by parliament, that is, by the consent of the lords both spiritual and temporal, the clergy and common house: yea and by them, that were the chief 
By their deeds ye shall grow them, what they be.  of King henry her Fathers privy counsel, and setters on of him in the abolishing of the Bishop of Rome, even open preachers, and writers, against the Popes tyranny, with so pithy reasons and strong arguments: as neither they themselves, nor any other after them, shall be able at any time rightly to assoil and answer? Yet these men were chief of counsel, and procurers of the queen, and first workers in the Parliament to allure the lords and commons, to receive the Bishop of Rome again for the supreme head of this realm, contrary to Gods law, the laws of this realm, and their own solemn oaths. And not only this, but they haue taken away the acts of mortmain, and praemunire, and diverse other statutes that did bridle the unsatiate covetousness and licentious liberty of the popish Priests, and restored the act ex officio. Which thing if it should long continue in this state that it is in, the great treasure of this Realm should come into the clergies hands, and a great part therof should fly to Rome for bishoprics, benefice, Appellacions, pardons, dispensations and such other bagguage. But( say the papists) when Scriptures be hard and doubtful, and seem to be contrary one to another by mistaking and wrong understanding, whereof diverse heresies do arise: how shall a man know the truth in such diversity of 
In his. 3. book of Christian doctrine cap. 18. In his. 2. book of Christian doctrine. Cap. 9. In his. 2. book of merites and forgiveness of sins. Rom. 7. Cap. ulti.  opinions both parties grounding themselves upon the Scriptures, but onely by the Church, which( as they say) cannot err? S. Augustine shall make answer herein for me, saying on this wise: dark places are to be expounded by more plain places, for that is the surest way of declaring the Scriptures to expound one Scripture by another. And again he saith that in things openly contained in the Scriptures, are found all things that concern faith good living and charity. And if any thing cannot be tried by the certain and clear places of the Scriptures, let mans presumption( saith he) stay itself, not leaning to either part: for this I am sure of, if that it were requisite to be known vpon pain of damnation, their should not lack most plain and clear authorities of the same in the Scriptures. But in seeking of the Scriptures, let us seek no farther then is left in writing by God our saviour, least in desiring to much, we lose all. S. Crisoctom also saith: it is not 
Vpon Genesis Cap. 14. Hom. 35.  possible, that he, which with earnest study, and fervent desire, applieth him to the Scriptures of God, should ever be neglected of God, but although we lack a master to teach us: yet the Lord himself, entering our hartes from above, shall give light into our mindes, and poure his bright beams into our reason and understanding, and open the things that be hide, and teach us those tringes whereof we be ignorant. Therefore( saith the same Chrisostom) if thou wilt enter 
In his unperfect work. Gapb 23.  into the truth of the Scriptures, now ask by prayers, now knock by good works, and search the old ancient writers, and ask diverse priestes, to know which be the true key keepers, and which are the false.. For all things( saith he) are plain, and manifest in the divine Scriptures, whatsoever things are needful are there opened. But if these authors will not satisfy them, then let them use S. james counsel, 
jacob. 1.  saying: he that lacketh wisdom, let him ask it of God, which giveth to al men indifferently, and casteth no man in the teeth, and it shalbe given him. For God is not partial, nor regardeth any more a Pope then a Potter, a Cardinal then a carter, a Bishop then a Butcher, a priest then a pedlar, except his faith and life be agreeable to Gods will.  
Whether should a man( desiring to know the truth, and right understanding and worshipping of God) haue resorted to Elias his time when there was no more of the true outward Church: but he alone? To whom should a man haue resorted for counsel of the truth, in the time of jeremy? Of whom should a man haue learned the truth in Christes time, when there was no ordinary succession of Bishops in the truth? Should they haue learned( think you) the truth of God of the head Priests, Scribes and pharisees? Then you know, what a learning they should haue had, and how much Christ should haue profited them. Howe should a man haue been satisfied of his salvation at Annas, Caiphas and the rest of the pharisees hands? even so no doubt would they haue taught& instructed him, that if he had believed and followed their sayings, Christ and he should never haue met. And yet those men bare the Image and name of the known Church at that time, yea and the same men condemned him of whom our faith and salvation dependeth, as a seditious fellow, as a traitor to Caesar, as an heretic, and a blasphemer of God. Christ therefore, to teach us what we should do in matters pertaining to his glory and our own commodity, sendeth his hearers to the Scriptures, and not to the Church, he said also to the saducees, ye err because ye know not the scriptures, 
Math. 22. Mark. 12.  and not because ye beleeue not the Church. He also promiseth his elect, that they shall hear his voice and not a strangers voice. If ye be 
joan. 10.  doubtful therfore in any point, resort to the Scriptures given from god, and out of them search for the thing whereof thou art ignorant, and above all things be not to rash in iudgment, neither ttust to much in thine own wit.  
ask also counsel of such men, whom thou knowest to bee well▪ learned and exercised in the same Scriptures, and whose conversation thou seest to be agreeable to their words: and yet believe them no farther, then they can prove their doctrines and exhortations to answer,& agree with god his most holy word. seek, ask, cry, call, knock, fast and pray, with a constant faith, joining thereto a Christian, sober, and a charitable living: and then he, that hath the key of david, who 
Apo. 3.  openeth and no man shutteth, shall( according to his promise) give unto you all that you ask of his father in his name, and shall sand his 
John. 15.  holy spirit into your hartes: who shall led you into all truth and put you in remembrance of all those things, which Christ hath commanded, needful and necessary for your salvation. whatsoever therefore the church teacheth you out of the canonical books of the Bible, believe that: but if they teach any thing beside that( I mean which is not agreeable with the same) believe neither that, nor thē. For then they are not the Church of Christ but the synagogue of satan& Antichrist. For the Church of God( as S. paul witnesseth) is builded 
Ephe. 2.  vpon the foundation of the Apostles& Prophetes, not vpon the Apostles, but vpon the same foundation, which they laid, that is, Christ Iesus,& his holy word. And all such unwritten verities, as the papists haue in their mouths, though they seem never so glorious a Church to the face of the world, if they be not agreeing( as they are not indeed) to the very word of God, suspect them: yea rather I bid you utterly to abhor and reject them. For their outward and seen Church may and doth( as is before proved) commonly err in great and weighty matters, Stand fast therefore to sound and good doctrine, and waver not. And if any man come unto you and bring not this doctrine with him, 
2. John epistle. c●  receive him not into your house: bid him not godspeede: nor haue ought to do with him: but count him as an abject from God and Christ. But cleave ye fast to the sound and certain doctrine of Gods infallible word, written in the canonical books of the new and old testament, which is able sufficiently to instruct you to eternal salvation through Iesus Christ our lord. To whom with the Father, and the holy Ghost, bee all honour and praise for ever and ever. Amen.   

The book to the Reader.  

IUdge not before.  
Thou know mine intent,  
But read me throughout,  
And then say thy fill:  
As thou in opinion  
Art minded and bent,  
Whether it be  
Either good or ill.   

I care for praise,  
Nor slander untrue,  
Of man nor of child,  
What ever he be:  
Truth need not to fear  
Who doth it pursue,  
With praise or dispraise  
In any degree.   

For truth is not bettered  
By praises at all,  
Nor harmed by dispraise  
Of any wight:  
But goodness or hurt  
Most surely come shall,  
To him that doth judge  
Either wrong or right.   

read me, then judge me,  
Therefore, I thee pray,  
Nothing for my cause,  
But only thine own:  
For I shall endure,  
whosoever say nay,  
When unwritten truths  
Shall be overthrown.    

A Confutation of unwritten Verities, by diverse authorities, diligently and truly gathered together, out of the holy Scriptures and ancient fathers.  

That the word of God written, contained within the Canon of the Bible, is a true, sound, perfect and whole doctrine, containing in itself fully, all things needful for our salvation. The first Chapter.  
YE shall put nothing to the word, which I command you, neither take ought therefrom: that ye may keep the commandments of the 
Deut. 4.  Lord your God, which I command you.  
You shal not do atfer any thing, that we do here this day, every man what seemeth him good in his own 
Deut. 12.  eyes.  
whatsoever I command you, that take heed you do only to the 
Ibidem. in fine▪  lord, and put nothing thereto nor take ought therefrom.  
The Prophet, which shall presume to speak a word in my name, 
Deu. 18.  which I haue not commanded him to speak, or that speaketh in the name of strange gods, that Prophet shall die.  
All the words of God are pure and clean: for he is a shield unto 
Pro. 30.  all them that put their trust in him. Put thou nothing unto his words, least he reprove thee, and thou be found a liar.  
hear not the words of the Prophets, that preach unto you and 
Iere. 23.  deceive you: for they speak the meaning of their own harts,& not out of the mouth of the lord.  
whosoever teacheth& keepeth the same( speaking of his commandments) 
Math. 5.  shall be called great in the kingdom of heaven.  
whosoever heareth these my words, and doth the same, shall be 
Math. 7.  likened unto a wise man, that buildeth his house vpon a rock: and abundance of rain fell, the floods came, the wind blew, and beat vpon the same house, and it fell not, because it was grounded on the sure rock.  
This people draweth nigh unto me with their mouth and honoureth 
Math. 15.  me with their lips, howbeit their harts be far from me, but in vain do they serve me, teaching the doctrines and precepts of men.  
Go ye, and teach all nations, baptizing them in the name of the 
Math. 28.  father, &c. teaching them to observe all things whatsoever I haue commanded you.  
go ye into all the world, and preach my gospel to all creatures. 
Mark. 16.   
He that heareth my word, and believeth in him that sent me, hath 
John, 5.  everlasting life, and shall not come into damnation: but is escaped from death to life.  
Search the Scriptures, for in them ye think ye haue eternal life, and 
John. 5.  they are they which testify of me.  
These are written that you might beleeue, that Iesus is Christ the 
John. 20.  son of God, and that( in believing) ye might haue life thorough his name.  
I haue spared no labour, but I haue shewed you all the council of 
acts. 20.  God.  
I haue obtained help of God, and continue unto this day, witnessing 
act. 26.  both to the small and to the great, saying none other things, then those which the Prophets and Moses did say should come.  
faith cometh by hearing, hearing cometh by the word of 
Rom. 10.  God.  
whatsoever is not of Faith, the same is sin. 
Rom. 14.   
Wee bee not lords over your Faith: but helpers of your joy. 
2. Cor. 1. Gala. 1.   
Though we ourselves, or an angel from heaven, preach any other gospel unto you, then that which we haue preached, let him be accursed.  
Continue thou in the things, which thou hast learned, which also 
2. Tim. 3.  were committed unto thee, knowing of whom thou hast learned them. and for as much also as thou hast known the holy scriptures of a child which are able to make the learned unto salvation, through the faith, which is in Christ Iesu. For al scripture, given by inspiration of God, is profitable to teach, to improve, to amend, to instruct in righteousness, that the man of God may be perfect, and prepared to all good works.  
If any man speak, let him speak as the words of God. 
1. Pete. 4. 2. John, epistle.   
If any man come unto you, and bring not this learning, receive him not into your house, neither bid him God speed. For he, that biddeth him God speed, is partaker of his evil deeds.  
If any man shall add unto these things, God shal add unto him 
Apo. 22.  the plagues, that are written in this book. And if any man shall minish of the words of this prophesy, God shall take away his part out of the book of life, and out of the holy city, and from those things, which are written in this book.   

That the writings of the old Fathers, without the written word of God, are not able to prove any doctrine in Religion, Cap. 2.  
I Renaeus lib. 2. cap. 46. To lean to the Scriptures of 
Doctrine in religion, must be grounded vpon the Scriptures onely.  God( which is the certain and undoubted truth) is to build a mans house vpon a sure and strong rock: But to leave that, and lean to any other doctrines( whatsoever they be) is to build a ruinous house vpon the shattering gravel, whereof the overthrow is easy.  
Idem in Epist. 72. Happy is he that soweth vpon the water where 
We may not build our faith vpon mens Traditions.  the ox and the ass treadeth, that is, vpon that people which onely followeth the doctrine of both the testaments, and not vpon the vain traditions of men.  
Tertullian in the prescriptions of heretics, pa. 19. It is not lawful for us to favour any doctrine at our pleasure, nor yet to choose what any man hath brought in of his own mind.  
We haue the Apostles of the Lord for our authors, which did not 
The Apostles taught nothing but that, which they learned of Christ.  elect any thing( that they would bring in) of their own heads: but taught, faithfully to all nations, that doctrine, that they had received of Christ.  
Therefore although an angel from heaven, should preach any other thing, let us hold him accursed.  
And a little after he saith. We need to use no curiosity after Iesus 
The first point of belief is, that after the gospel no other thing is to be believed.  Christ, nor make farther search after the gospel: for when wee beleeue, we desire to beleeue no more. For first we beleeue this, that there is nothing else that we ought to beleeue.  
Idem of the flesh of Christ, pa. 20. against Apelles which said that 
There is no certainty in that the scripture defineth not.  the angels had a bodily substance, which they took of the stars. Tertullian answereth, that there is no certainty in this matter, because 
The draw, the Prophetes, and Gospel, are the first doctrines, and therefore true.  the scripture declareth it not.  
The same to Praxeas. Let this be a general rule, indifferently determined before hand against al heresies, that that is true, whatsoever is first: and that to be forged, whatsoever cometh after. pa. 418.  
Origen in his first homily vpon jeremy. We must needs call the 
Our words, with Gods words, are not to be believed.  holy Scriptures to witness: for our judgements and expositions without these witnesses, are worthy no credite.  
Idem vpon Leuiticus, in his fist homily. If the holy scripture do not 
That which cannot be proved by the Scripture, leave to God.  determine any thing, we ought not to admit any other writing, for the stablishing of our doctrine: but as for the rest, let us leave it to God.  
The same vpon the third chapter to the romans. After these as his custom is( meaning by S. paul) he doth confirm, that he had said by the scriptures, giuing also an example to the Preachers of the church that those things, which they speak to the people, should be armed and maintained by the holy Scriptures, and not spoken out of their own judgements. For if he,( being such and so great an Apostle) thought not the authority of his own words to be sufficient, except he teach those things, which he saith, to be written in the law and the Prophets: how much more ought we little ones, to take heed that when we teach, we utter not our own mindes, but the sentences of the holy ghost.  
The same vpon matthew, in his 26. homily: no man ought( for the stablishing of doctrine) to use any books, that be without the canonical scriptures.  
cyprian in the exposition of the creed, after that he hath rehearsed 
All books which be not in the Canon of the Bible, are called apocrypha, and are not sufficient to prove any articles of our faith.  the canonical books of the Bible, he saith. These be they, which our fathers haue included within the Canon, out of the which our fathers would the doctrine of our faith to bee certain: nevertheless there be other books which of our Elders were not called caconical but ecclesiastical: as the book of wisdom, the books of mirach, toby, judith, maccabees, and other. All which books, they would haue to be red in the church, but not alleged as of authority to confirm any article of our faith. All other writings they called Apocrypha, which they would in no wise to be read in the church.  
Athanasius against the gentiles. The holy Scriptures being inspired from God, are sufficient to all instruction of the truth.  
Basilius in his book of ethics, of his short definitions the 26. every word and deed, that maketh for the certainty and surety of good men, and the confusion of them that be evil, must be confirmed by the testimony of Gods Scriptures. And those things, which either in our nature, or in the custom and maner of our life, are manifestly known, must we use, to confirm those things, which we do and say.  
The same in his short definitions the first question. Whether it be lawful or expedient for a man to permit himself to do what he thinketh good, without the testimony of the holy Scriptures. His answer. Seeing that our saviour saith of the holy ghost: he shall not speak of himself, but whatsoever he hath heard, that shall he speak: And of himself he saith the son can do nothing of himself: And again, I haue not spoken of myself, but he which sent me gave me commandment, what I should say, and what I should speak, and I know that his commandment is eternal life: therefore those things, that I speak, I speak as the father said unto me: who is he then, that will run into such madness, that he dare once think onely any thing of himself, seeing that he hath need of the holy Ghost for his aid, so that both in mind, word and work, he may bee guided in the way of truth, and that he must needs walk in darkness, except he bee lightened with the son of righteousness, our Lord Iesus Christ, which shineth vpon us with his commandments, as with bright beams? For the commandment of the Lord is clear, and giveth light to the eyes. For of those things that are done, and commonly used among us, some are by gods commandment determined, and 
No man can dispense with gods draw.  plainly set forth in the holy Scriptures, and some not expressed. Of those that be expressed by the Scriptures, there is utterly no power given to any man( whatsoever he be in the whole world) either to do 
things, that be not commanded be indifferent to be used, or not used: but yet as charity requireth  any thing of those that be forbidden, or else to leave vndon any thing of them that be commanded: seeing that the Lord hath once commanded and said, whatsoever I command you, that take heed ye do &c. But of those things that are not expressed, the Apostle paul hath given us a rule, saying: I may do all things but all things are not expedient. I may do all things, but all things edyfie not.  
Isichius vpon Leuiticus. lib. 5. cap. 16. Let us, which would haue any 
Search no further then the Gospel  thing observed of God, search no more but that, which the gospel doth give unto vs.  
Chrisostom vpon the 24. cap. of matthew. Homilia. 49. When you shall see the abominable desolation stand in the holy place( that is) when you shall see ungodly heresy( which is the army of Antichrist) 
In time of heresy, there is no means to try the truth and the true Church of Christ from Antichristes Church, but only by the Scriptures.  stand in the holy places of the church: in that time let them, which are in jury, fly unto the hills( that is) let them that be in Christendom resort unto the scriptures. For like as the true Iewe is a Christian( as the Apostle saith, he is not a Iewe, which is outward, &c.) in like maner the very jury is christianity, the hills are the Scriptures of the Apostles and Prophets. And why doth he command all Christians at that time to resort to the Scriptures? for in this time since heresy hath prevailed in the church, there can be none other proof of true christianity, neither can there be any other refuge for Christen men,( willing to know the truth of the right faith) but onely unto the holy scriptures. Before time, it was shewed by many other means, which was the true church of Christ, and which gentility: but now there is no way to know it. And why? for all those things, which pertain to Christ indeed, haue the heretics in their schism: likewise churches, likewise the Scriptures of god, likewise Bishops, and other orders of clerk, and likewise baptism,& the Sacrament of thanks giuing, and( to conclude) Christ himself. Wherefore, he that will know which is the true Church of Christ in this so great a confusion of things being so like: how shall he know it but onely by the Scriptures: It was also known, which was the true church of Christ, by their manners, when the conversation of Christen men( either of all or many) was holy, which was not among the heathen. 
An heavy saying, but alas to true.   
But now christen men are become like, or worse then the gentiles or heretics: yea and there is more continency found amongst thē, then amongst Christians. Therefore he, that will know which is the true church of Christ, whereby shall he know it, but only by the scriptures? the Lord therfore knowing that so great a confusion of things should come in the latter time, commandeth that christen men, that be willing to know the right faith, should fly to none other things, but onely to the Scriptures. For if they look vpon any other thing but only the Scriptures, they shall be offended and perish, not perceiving which is the true church: and so fall into the abominable desolation, which standeth in the holy places of the church.  
The same in the unperfect work, Math. 7. every Preacher is a 
Preachers must neither add nor take ought from gods word.  servant of the law, which may neither add any thing above the law of his own mind, nor withdraw any thing after his own understanding: but preach that thing only, that is had in the lawe, as Salomon saith, thou shalt add nothing to the word of God, nor take ought therefrom.  
The same of the holy ghost, tom. 3. If you see any man saying that 
They that boast themselves of the holy ghost without Scripture, be voided of the holy Ghost.  I haue the holy Ghost, and not speaking the Gospel, but his own: that man speaketh of himself, and the holy ghost is not in him. And after. If any of them therefore, which saith he hath the holy ghost,& speaketh any thing of himself, and not forth of the gospel, say: follow my council, beleeue him not.  
The same in the 7. of Math. hom. 19. upon this text: by their fruits ye shall know them. The fruits of man is the confession of his faith, and the works of his conversation. If thou, therefore, shalt see a christen man, forthwith consider, if his confession agree with the scriptures, he is a true Christian: but if not, he is( as Christ said) false. For so John, when he wrote his Epistle of the heretics, said not: if any come unto you, not having the name of christ, bid him not God speed: but if any bring not this doctrine.  
The same in the same place, the 22. chapped. and 42. homily. Let us 
heretics ought first to be convinced by the Scriptures and after by reason.  first allege the authority of the scriptures to the false forgers, afterward let us show them reasons: and to them, that ask for any maner of purpose, first let us declare unto them the reason, and afterward the authority▪ that we may pacify them with reason, and stablish them with authority. For we ought to confute false interpreters,& instruct them that search.  
The same vpon the last of the romans, vpon this text. I beseech 
To preach any thing besides gods word, is to sowe sedition& heresy.  you brethren. He saith that dissensions and slanders, that is to say, heresies, are brought in of those, which bring any thing besides the doctrine and learning of the Apostles.  
The same vpon the latter Epistle to timothy, the third chapter. 
All things may be determined by the Scriptures.  There is nothing that cannot be determined by the Scriptures, to reprove, if it be to be reproved( that is to say) lies: to correct, and to teach in righteousness. If it be needful( saith he) that any thing should be corrected or instructed, that is to be made continent and sober unto righteousness, and to execute those things that bee just: all that shall be given by the Scripture, that the man of God may bee perfect: the amendment( saith he) is prepared by the scriptures, that nothing may be lacking to that man, that walketh after God.  
The same vpon Math. 22. cap. hom. 4. whatsoever is requisite for 
The holy Scripture containeth al things needful for our salvation.  our salvation, is already contained in the holy scriptures. He that is ignorant, shall find there what he may learn. He that is stubborn, and a sinner, may find there scourges of the judgements to come, the which he may fear: he, that is troubled, may find there the joys and promises of everlasting life, through the beholding of the which he may be stirred to good works.  
The same vpon the 2. of the Thessalo. cap. 2. All things be plain and clear in the scriptures, and what things soever be needful, be manifest there.  
The same vpon the 2. to Timo. cap. 3. If there be any thing needful to be known, or not to be known, we shall learn it by the holy scriptures: if we shall need to reprove a falsehood, wee shall fetch it from thence: if to be corrected, to be chastened, to be exhorted, or comforted, to be short, if ought lack that ought to be taught or learned, we shall also learn it out of the scriptures. 
A preacher must speak nothing but out of Gods mouth.   
The same, Hom. 1. Titum. Like as the beadle crieth openly to all thē that be in the Court, so do we preach openly: but on that condition, that we ad nothing, but preach only that thing, that we haue heard. For the office of a criar is to speak out those things that be committed to him, and not to add, change, or take away any thing.  
The same vpon the later Epistle to Timoth. cap. 3. Therefore, neither 
Beleeue him not, that speaketh without the scripture. He, that believeth the gospel written, needeth beleeue no more.  ought they to bee believed at all, except they speak those things which be agreeable to the scriptures.  
The same vpon the 20 chap. of John Hom. 89. But why did not the Apostles writ all things? chiefly because of the multitude of them. moreover they did consider, that he, which would not beleeue these, would not beleeue more: but he that believeth these, need no more to attain faith.  
The same vpon Genesis the 12. homily. The holy scripture expoundeth itself, and suffereth not the hearer to err.  
The same in the same book, Hom. 21. Neither hath the scripture 
Not mans wisdom but the holy ghost is the true expositor of the scripture.  of God any need of mans wisdom that it may be understand, but the reuelacion of the holy Ghost: that, the true meaning being sucked thereout, great advantage may grow to us thereby.  
Hieronymus in the Prologue of the Bible to Pauline. After he had 
Nothing is of like authority with the holy scripture.  recited the books of the new testament and the old, he saith: I pray thee dear brother, among these live, muse vpon these, know nothing else, seek for none other thing.  
again upon the books of the old and new testament: These writings be holy, these books be sound both in number and authority, there is none other to bee compared to these, whatsoever is besides these, may in no wise be received among these holy things. 
Gods word cutteth of all traditions apostolic as they call them, which be beside the same word, we ought not to alow any mans doctrine without Gods wo●d. the Apostles grounded al their doctrine vpon the draw and Prophetes. To build vpon any doctorssaying without Scripture or reason agreeing to Scripture, were to folow pithagoras, rather then Christ.   
again vpon the first chapped. of Agge. All other things which they seek out, and invent at their own pleasure without the authority and testimony of the scriptures( as though they were the traditions of the Apostles) the sword of God cutteth off.  
again in his little Commentaries to the Galathians, upon this place: condescend to no man, this persuasion is not of God, which hath called you: thus he interpreteth it: ye ought neither to consent to them, nor to me, without the word of God.  
again vpon Math. cap. 13. vpon this place: every learned scribe. whatsoever the Apostles preached, they confirmed it by the Oracles of the law and Prophets.  
The same to Minerius& Alexander. Not according to Pithagoras disciples, the opinion, given sentence vpon afore hand by the doctors, but the reason of the doctrine is to be weighed: but if any man, that is of a contrary sect, do murmur why I red their expositions, unto whose doctrines I do not consent: let him know, that I willingly hear this of the Apostle: prove all things, but cleave to that which is good, and the words of our saviour, saying: be ye tried bankers, and if any money be counterfeited, and haue not the Emperours stamp, nor be currant money, refuse it, but that, that sheweth the face of christ in the clear light, bestow it in the purse of your hart.  
The same vpon Mat. cap. 23. That which hath no authority of the scriptures, may as easily be rejected, as proved.  
The same in the 98. Psal. All that ever we speak, wee ought to prove it by the scriptures.  
The same in the 86. psalm. The Lord shall speak in the Scriptures of the people, &c. and how shall he speak, not with words, but with scriptures of those Princes that were in it, that is, of the Apostles and evangelists. And mark what he saith: of those Princes that were in it, and not which are. So that( the Apostles except) whatsoever shal be spoken afterward, let it be cut of, and haue none authority. Bee a man therefore never so holy, be he never so well learned, after the Apostles he hath none authority: for the lord speaketh in the scriptures of those princes, that were in it.  
Ambrosius of virgines lib. 3. cap. 1. We justly do condemn all new 
To teach that as needful to salvation which Christ hath not taught, is damnable.  things, which Christ hath not taught: for christ is the way to the faithful. If therefore we ourselves preach any thing, that Christ hath not taught, judge that abominable.  
The same in the psalm 118. The word of God is the lively meat of our souls, with the which it is nourished, fead and governed: neither 
The soul liveth onely by the word of God.  is there any thing else, that maketh a reasonable soul to live, but the word of God. The same in his book of Paradise, Chap. 12. By that which Eua added 
Nothing is to be added to the word of God, although it be for a good purpose.  to the word of God, yea though it be for a good purpose. For if thou put too, or take away any thing, it appeareth to be a transgression of the commandment: for there ought no thing to be added, although it seem good.  
The same in the Epistle to the Galathians, Chap. 1. neither( saith 
As well, who preacheth beside the gospel as against it, ●s accursed.  the Apostle) if they preach contrary: but if they preach any thing besides that that we haue preached, that is, if they add any thing to it at all, hold them accursed. Neither do I except myself, If I put too any thing beside that which was preached afore.  
The same, in the same place. He doth affirm the gospel, which 
even the Apostles preaching besides the gospel are not to be believed.  he had preached unto them, to be so firm and true: that although it should chance themselves( that is to say, the Apostles) being changed, to preach any other thing, he teacheth that they ought not to be heard.  
Augustine of the consent of the evangelists. he that sent the 
Christ made all to be written, that he would we should red.  Prophets before his incarnation, the same sent also his Apostles after his ascension, yea and by that manhood which he took vpon him, he is the head of all his disciples, which are members of his body: therefore forasmuch as they wrote those things which he shewed and taught them, it ought not to be said that he wrote them not, seing that his members wrote that, which they knew by their head teaching them. 
We are as well bound to beleeue that, which the Apostles wrote: as though Christ had written it with his own hand.  For whatsoever he would haue us to red, both of his deeds& words, that commanded he them to writ, as his hands of his body. Who so ever doth perceive this fellowship of unity& agreement of members, ministering under one head in diverse offices: he shall none otherways take that, that he readeth in the gospel( the disciples declaring it) then if he had seen the very hand of the Lord, which he bare in his own body, writing it.  
The same to Vincent. against the Donatists, the 6. tom. pa. 116. Epist. 
The Church is known by the scripture.  48. We therefore for this cause are certain and sure, that no man ought to withdraw himself from the communion of all men. And let none of us seek the church in our own righteousness, but in the holy scripture.  
The same to the Mandarens Epi. 42. Al that ever our Elders made 
All that concerneth true religion is contained in the scripture.  mention of to be done towards mankind in times past, and delivered to us: all things also which we see,& deliver to our posterity, which do appertain to getting and maintaining of true religion, the scripture of God did not pass with silence.  
again to the brethren in the wilderness. read the holy Scripture, wherein ye shall find fully what is to be followed, and what to be avoided.  
The same of nature and grace. lib. 1. cap. 61. Iowe my consent to the canonical Scriptures only, without any refusal.  
The same vpon John. 49. treatise, cap. 11. Not all things that the Lord Iesus did, are written, as the same evangelist witnesseth: for the Lord both did and said many things, that are not written: but things were chosen out to be written, which seemed sufficient for the salvation of the believers.  
The same against Faustus lib. 23. cap. 9. That which Faustus putteth 
No man is bound to beleeue farther then the holy scriptures teach  forth vpon the birth of Mary, that she had a certain Priest to her father, of the tribe of levy name Joachim: because it is not canonical it doth not bind me.  
The same of baptism against the Donatistes lib. 2. cap. 6. let us 
The balance to try the truth is the holy scripture  not bring deceatfull balances, wherein we may weigh what we will after our own pleasure, saying this is heavy, this is light: but let us bring the divine balances of the holy Scriptures, as of the treasures of the Lord,& in it let us weigh what is heavy, yea let us not weigh, but rather aclowledge the things, that are weighed of the Lord.  
again vpon John the 46. treatise. Sitting vpon the chair of Moses, 
They that sit on Moses chair and teach their own doctrine, are not to be believed.  they teach the law of God: therefore God teacheth by them. But if they will teach their own, hear them not, do not after them: for truly such men search their own, but not those things, which are of Iesus Christ.  
again Lib. 3. of the christen doctrine, cap. ult. Howe much less 
All evil is condemned by the scripture, and all good things are there found.  the abundance of gold, silver and clothing, which that people brought with them forth of egypt, is in comparison of the riches which afterward they had at jerusalem, which above all other was shewed in King Salomon: so let all knowledge( which is in deed profitably gathered out of the books of the gentiles) be such, if it bee compared to the knowledge of gods scriptures. For whatsoever man learneth without them, if it be evil, there it is condemned: if it bee profitable, there it is found. And seing then every man shall find all things there, which he hath profitably learned other where: much more abundantly shall he find those things there, which can no where at all else be learned, but onely in the marvelous deepness, and wonderful humility of those scriptures.  
The same in his book of nature and grace, the 16. chapped. We may 
We may subtilely dissent from al doctrine, except the Scriptures only.  lawfully sometime dissent from other learning, but to the catholic learning every man must give place, every man must subscribe, whether he be lay man, Priest, King, or Emperour.  
The same in his 2. book of the Christian doctrine. cap. 9. After that he hath numbered the canonical books, he saith thus. In all these books they that fear God& are tamed through godliness do search the will of God. The first note of which labour and travail( as wee said) is to know these books, and if as yet wee cannot understand them, yet let us by reading get them in memory, or not to be altogether ignorant in them. Furthermore those things which be plainly 
All things that concern faith, hope love, and go●d manners: are contained in the Scripture.  contained therein, whether they be precepts of living, or else of believing, are earnestly and diligently to be preached: which, how many the more every man findeth, so much the more is he apt in his understanding. In these therefore, which are evidently contained in the scripture, are found al things, which contain faith, manners of living, hope and love.  
The same of the unity of the Church, cap. 3. Let us not hear, I say: 
Not what we say, but what the lord, that must be heard. The church is known by the Scriptures.  thou sayest, but let us hear: thus saith the lord. There are, out of doubt, the lords books, to the authority whereof we both consent, we both beleeue, we both serve. Let us search the church there, let us discuss our cause there.  
again in his second book of baptism, against the Donatistes, cap. 3. Who is he, that knoweth not, that the scripture canonical is so contained within his certain bounds of the new and old testament, and is so to bee preferred above all other writings of Bishops, that a man may not at all either doubt or dispute of it, whether 
We may doubt of all mens doctrine but not of holy scriptures. If gods scriptures cannot discuss a matter in doubt let man never go about to discuss it.  any thing be true or right, that he is sure is written in it: but the letters of all other Bishops, which are, or shalbe hereafter written besides the canonical scriptures, already confirmed, may bee reproved, either by more grave authority of other bishops or learned men, and by the words of every man, that is better seen in the matter.  
Again in his second book of the merites and forgiveness of sins cap. ult. tom. 7. Where disputation is had of a doubtful matter, if the certain and clear doctrine of the Scriptures of God do not help it: mans reason ought to stay itself, nothing leaning to either part. For though I know not how to express every one of these things: yet I beleeue surely, that the scriptures of God should be most plain herein, if a man might not be ignorant hereof without the loss of that salvation that is promised him.  
again in his book of pastors. He appointed the hills of Israell 
Who feedeth with the Scriptures, feedeth safely▪ Other therefore with vnwritten verities feed vntrulie.  the authors of the scriptures of God, feed there that you may feed safely. whatsoever you hear out of that let it savour well to you, whatsoever is besides that, refuse it, least you wander into clouds.  
Get you to the hill of the Scriptures, there be the pleasures of your hartes, there is no noisome, hurtful or venomous things, no inconvenient things, there be most plentiful pastures.  
again of Christian doctrine lib. 2. cap. 9. In these things that bee 
In the Scripture are all things necessary for faith and goodlife, which two suffice for salvation.  plainly set fourth in the Scriptures, are found all things, that contain faith and manners of living, that is to wit, hope and charetye. Then after a certain familiarity had with the speech of the Scripture of God, we must go to expound, and discus those things that be dark, that( to give light to dark speeches) examples may be taken out of the more plain places, and some testimonies of places, being certain, may take away the doubt of the uncertain sentences.  
again of the Christian doctrine the 3. lib. cap. 26. dark places are to be expounded by plainer places. That is the sured way, to expound one Scripture by another.  
again to Vincent the Donatist Epistola. 48. This kind of learning( speaking of the old writers doings is not to be red with necessity of belief, but with liberty of iudgement. And after. There( that is) in the holy Scriptures, it is not lawful to say, the author of this book perceived not the truth: but either that the book is false, or the interpreter 
If any mans saying or writing cannot be proved by plain Scripture or good reason, gathered of the same a man may alowe or refuse it, as him liketh.  hath erred, or thou understandest it not. But in the works of al them that come after,( which be contained in innumerable books, yet in no wise to be compared to the most holy excellency of the canonical Scriptures) although in some of them be found the same truth, yet the authority is far unlike.  
Therefore, if it fortune any thing in them to bee thought to dissent from the truth, because they are not so understand as they be spoken: yet the reader or hearer, hath his free iudgement, so that either he may allow that, that pleaseth him, or reject that which offendeth him. And therefore all such like( except they may bee defended either by good reason or by the canonical authority, that it may be proved that they are so indeed, or may bee so, because either it is there disputed, or declared) if it displease any man, or if he will not believe it, he is not to be blamed therefore.  
The same in the same place Epistola. 48. Gather not( my brother) against so many, so clear, and so undoubted witnesses of the Scriptures, sentences misunderstanded, out of the writings of bishops, either of ours, of hilary, or cyprian Bishop and martyr of the Church: for we must put a diversity betwixt this kind of writing 
The old write●s are not of such authority, but that we may deny them, if they dissent from the holy Scriptures.  and the canonical Scriptures. For these are not so to be read, as though a witness might be alleged out of them, so that no man might think otherwise, if they fortune to judge otherwise, then the truth requireth.  
The same to jerome. I haue learned to give this reverence and honour to those onely writers, which be now called canonical, that I dare be bold to beleeue that none of them did err any thing at al in writing. But if I find any thing in those Scriptures, that seemeth contrary to the truth: I doubt not, but that either the book is false, or the interpreter did not attain the thing that was spoken, or else I understand it not.  
But al other authors,( be they never so excellent both in virtue and 
We may not th●nk al, that the old fathe●s did write, to be true.  learning) I do so read them, not that I think it true that they writ, because they thought so: but because they could persuade me either by other canonical Scriptures, or by some probable reasons, a thing not altogether abhorring from the truth.  
The same against Cresconium a grammarian Lib. 2. Capit. 32. I am 
All mens writings ought to be weighed by the canonical scriptures.  not bound to his authority. For I do not account Ciprians writings as caconical, but weigh them by the caconical Scriptures: and that in them, which agreeth with the canonical Scriptures, I allow to his praise, but that, that agreeth not, by his favour I refuse.  
The same to Vincent Victor. I cannot, nor ought not to deny, that 
He confesseth many errors in his own books and others also.  like as in mine elders, so also in my so many books, be many things: that by just iudgement,( without rashness) may be reproved.  
The same in the Prologue of his book of the Trinity. Be not bound 
Beleeue not his writinges except thou be sure of them by the Scriptures.  to my writings, as to the canonical Scriptures: But if thou find any thing in them, which thou didst not beleeue, strayghtway beleeue it: in these that thou art not sure of, except thou certainly understand it, beleeue it not certainly.  
The same to Fortunate Epistola. 198. Neither ought wee to allow 
We ought not to esteem mans writinges further, then they agree with the Scriptures: but may refuse them at our pleasures.  the reasoninges of any men, whatsoever they be,( although they bee catholic and laudable men) as the canonical Scriptures, so that it shal not be lawful for us( saving the reverence that is due to those men) to reprove, and refuse any thing in their writings, if it chance that they haue judged otherwise then truth is: the same truth, by Gods help, being understand either of other men, or of vs. For I am even such a one in other mens writings, as I would men should bee in mine.  
The same in the same place. Let us seek no further, then is written of god our saviour, least a man would know more, then the Scriptures witness.  
ciril lib. 6. Vpon Leuiticus. There be two offices of a Bishop, to 
understand the word written, for they that learn of it, learn of God.  learn the Scriptures of God, and by oft reading to digest the same, or else to teach the people: but let him teach those things which he hath learned of God, and not of his own hart or by mans understanding, but those things which the holy ghost teacheth.  
The same in John, cap. 6. He saith, by this we learn, that onely 
All things pertaining to doctrine and good manners, are in the word written, which is sufficient.  Christ ought to be followed as a master, and we must cleave unto him onely.  
The same in John. cap. 20. Not all things, that the Lord did, are written: but those things that the writers thought sufficient, as well to good manners as to doctrine, that wee, shining with a constant faith, good works and virtues, may come to the kingdom of heaven.  
Fulgence in his Sermon of the confessors. In the word of God is 
Note this holy fathers words, and print them in your hartes for ever.  plenty for the strong man to eat, there is enough for the child to suck, there is also milk to drink, wherewith the tender infancy of the faithful may bee nourished, and strong meate, wherewith the lusty youth of thē, that be perfect, may receive the spiritual encreasement of holy virtue There, provision is made for the salvation of all men, whom the lord doth vouchsafe to save: there is that that is agreeable to all ages: there is also that, which is meet for al states. There we learn the commandments, which we ought to do: there we know the rewards, which we hope for.  
Gregory in job. lib. 16. Cap. 28. He that prepareth himself to the 
If preachers ought so, then so ought all others: for they all are prepared to come to one end by one ordinary rule.  office of a true preacher, must needs fetch the foundation of his matters out of the holy Scriptures. So that all that he saith, he must reduce it to the first beginning of Gods authority, and in that stay the effect of his sayings. For as I haue said many times afore: heretics when they study to maintain their froward doctrine surely they bring forth those things, that are not contained in the holy Scriptures.  
Theophilactus upon this place of paul, the last to the Romaines: I beseech you brethren, mark them which cause division and give occasion of evil, contrary to the doctrine which you haue learned, and avoid thē: for they that are such serve not the Lord Iesus Christ, but their own bellies, and with sweet preachings& flattering words deceive the harts of the innocents: Here saith Theophilactus that they bring in divisions and occasions of evil, which bring forth any thing beside the doctrine and learning of the Apostles.  
Damascenus lib. 1. cap. 1. Al that ever was delivered by the law, the Prophets, the Apostles& the evangelists, we receive, aclowledge, and give reverence unto them, searching nothing besides them.  
Bruno in the second to timothy. doubtless the holy Scriptures are able to instruct thee to salvation. For every scripture being inspired from God, that is to say, spiritually understand after the will of God, is profitable to teach them that be ignorant, to reprove( that 
The scriptures only are sufficient for matters of salvation.  is) to convince them that speak against the faith, to correct sinners, such as deny not themselves to be sinners: to instruct those that bee yet rude and simplo, to instruct( I say) in righteousness, that they may be made righteous by putting away their former instructions of infidelity( I say) that he may be so taught, that, as much as in the teacher lieth, he that is taught, may be the perfit man of God: so perfit, that he may be instruct to do every good work.  
Beda in the 1. Epist. of Peter, cap. 5. If any man speak, let him speak as the words of God, fearing least he say or command any thing besides the will of God, or besides that, which is manifestly commanded in the holy scriptures, and be found as a false witness of God, or 
If any man speak, let him speak according to the word of God: except he will be called by these names here expressed.  a committer of sacrilege, or a bringer in of any strange thing from the lords doctrine, or else leave out or pass over any thing that pleaseth God, seeing that Christ most plainly commandeth the preachers of the truth, concerning them whom they had taught, saying: teach them to keep all things, that I haue commanded you. Yea even the same, which he had commanded and none other, and he commanded his preachers to command their hearers to keep, not some of these, but all.  
Anselmus Bishop in his book of virginity, cap. 24. Gods lawe forbiddeth to follow the steps of the catholic or universal faith any more, then the iudgement of the canonical truth commandeth 
We may not beleeue the general faith, except the same agree with Gods word.  to beleeue. And all other apocryphal lies, the good policies of the best learned fathers haue established in their decrees, utterly to reject and to banish them clean, as horrible thondringes of words.  
Lyrane vpon the last chapter of the proverbs. Like as in a merchants ship are carried diverse things necessary for mans life: so in the Scripture are contained all things needful to salvation.  
Thomas of Aquine. The holy Scripture is the rule of our faith, whereunto it is neither lawful to add, nor take any thing away. But the truth of our faith is contained in the holy scriptures diffusely and diverse ways, in some places darkly, and to try out the truth of our 
The truth of our● faith is contained in the word written.  faith by the scriptures, is required long study and exercise: to the which all they cannot come, that need to know the truth of the faith, the more part whereof being occupied with other business, cannot attend to study. And therefore it was needful out of the sentences of holy scripture to gather something into a short sum, which should be set forth for all men to beleeue, which is not added to the scriptures, but rather taken out of the scriptures.  
Scotus in the Prologue of sentences quest. 2. Question. Whether knowledge above nature, sufficient for a man in this life, be sufficiently set forth in the holy scripture. The Question is not whether any things be true that are not written, or whether God, since the creation and redemption of the world, hath done or said any thing, that is not written, and received of the church for the holy scripture: but this is the question, whether the word of God written be sufficient for our salvation: or whether a Christen man be bound to beleeue any thing, that cannot be proved by the holy Scripture. And this granted, that all things that may be gathered out of the Scripture, and every thing that vpon any truth granted may be proved by a good argument of the scripture, doth pertain to the holy scripture: this granted I say, he concludeth that all things, necessary for our salvation, are fully contained in the holy scripture.  
¶ The school authors call the stay of our faith, the truth shewed of God, and contained in the Canon of the Bible.   

That the general councils without the word of God, are not sufficient to make Articles of our faith. CAP. III.  
EUsebius in his ecclesiastical history, lib. 1. 
They were gathered in the spirit of pride and envy, and not in the spirit of meekness and love.  Cap. 8. The head rulers of the church, forgetting Gods commandments were inflamed one against another with contention, zeal, envy, pride, malice, and hatred, so that they thought rather that they occupied the room of tyrants then of Priestes. And also, forgetting Christian humility and sincerity, they did celebrate the holy mysteries with unholy hands.  
gregory Nazianzen to Procopius. undoubtedly I think thus, if I 
Note these words diligently, and forget them not.  must needs writ the truth, that al assemblies of Bishops are to be eschewed. For I never saw good end of any synod, that did not rather bring in evils, then put them away: for the lusts of strife and desire, and of Lordship reign there.  
Augustine in his second book and third chapter against the 
counsels are not of such authority, that whatsoever they decree, must be holden for truth.  Donatists. The councils, which are kept through every region or province, without all cloakings, ought to give place to the general councils, which are made of all christendom: yea and the former general Counsels, ought oft times to bee reformed by the latter councils, if any thing in them do chance to err from the truth.  
Augustine against Maximinum the Bishop of the Arrianes. lib. 3 Ca. 4. But now neither ought I to allege the counsel of Nice, nor thou 
The scripture must try all.  the counsel of Arimine, to take advantage thereby: for neither am I bound nor held by the authority of this, nor thou of that. Let matter with matter, cause with cause, or reason with reason, try the matter by the authority of Scriptures, not proper witnesses to any of us, but indifferent witnesses for us both.  
Gerson. Wee ought rather beleeue the saying of any teacher, 
Mark this.  armed with the canonical Scripture, then the Popes determination.  
The same. More credite is to be given to a man, that is singularlye 
read ye Papists, and be no longer ignorant.  learned in the Scripture, bringing forth catholic authority, then to the general council.  
Panormitan in cap. significasti. A simplo lay man, bringing forth 
Counsels may and do err oft times.  the scriptures, is to be believed rather then an whole counsel. For a counsel may err, as it hath afore times erred, as did the counsel of Melchildense and Aquisgranum, of contracting of matrimony. The council of Constance among other Articles of John Hus and jerome of prague, unjustly condemned, condemned also this Article for heresy: that the two natures( that is) the divine and humanity be one Christ, which is a necessary article of our faith, expressed in the Creed of Athanasius called Qui cunque vult, where it is read: The right faith is, that we beleeue and confess, that our Lord Iesus christ the 
read the Psalm.  son of God is God and man, and a little after: Like as the reasonable soul and the flesh is one man, so God and man is one Christ: the same is also decreed by the counsel of Nice and diuers other catholic counsels, and it is the doctrine of the Church at this time. finally it may be proved by the express word of God, and yet these malicious clergy were not ashamed to condemn the same for an heresy.  
¶ Note here gentle Reader, unto what shameless and detestable heresies their popish, yea Antichristian general counsels haue fallen, of the which they boast so much, that they cannot err, and whereupon chiefly they build all their errors and heresies. moreover the most part of the good laws and Canons be in maner altogether abrogated and no where kept: part whereof I shall express.  

Canons of the Apostles and Counsels not kept nor used.  
LEt not a Bishop, Priest or Deacon, by any means 
Canon 3.  put away his own wife under pretence of religion: but if he do, let him bee excommunicated: and if he so continue let him be deposed.  
Canon. 4. Let no bishop, Priestor Deacon bee received into an other Bishops Diocese, without a testimonial of his good behaviour: and when they haue delivered their writings, let them be diligently examined if they be godly Preachers.  
¶ If these 2 laws were thoroughly executed by indifferent Iudges being no Priests, the realm of England should not swarm so full of runagates, adulterous,& sodomicall Priestes. For in Wales for their cradle crownes paid to the ordinary, they kept their concubines or harlots openly:& in England many great beneficed men keep their harlots at rack and manger without any punishment, except it be by bribing of the ordinaries privily: and all shane set aside, they haue their own known bastards waiting upon them in sight of the whole world. But the poor purgatory Priests when they be taken in open adultery, flee from east to west, from north to south, from Diocese to Diocese,& there be received without any letters testimonial at al: where they be taken for honest& chast Priests. But if the rich Priests were de priued of al their promotions, so oft as they be known to be fornicators( as they ought to be)& the poor Priests not received into any strange diocese, without testimony of his honest demeanour, from his former ordinary: you should scarcely find Priestes: for every third be bnfice of England,& the Priests themselves would be the first earnest suitors that they might haue their lawful wives of their own: but as long as they be their own iudges( according to the old proverb, one scabbed horse gnappeth another) what for favor& friendship what for money& for slandering of their order: they wink one at anothers faults,& help to cloak the same insomuch, that within my memory, which is above 30 yeares,& also by information of other, that be 20. yeres elder thē I, I could never perceive or learn, that any one Priest, under the Popes kingdom, was ever punished for adultery by his ordinary. And yet not long ago, a Petycanon of a Cathedrall Church 
O what a coure is this, that in suspicion of heresy acquiteth no man, and in cause of adultery condemneth no priest, be his crime never so openly known.  in England was accused of buggery, by three boyes of the grammar school, to the vicedeane or subdeane of the same Church, a man not unlike to a monk called Iodocus: of whom Erasmus maketh mention, that he were worthy to walk openly with a bell and a cocks comb, if he were not set forth under the holy habet of a monk. But when he perceived, that the said Priest could not purge himself of the foresaid crime, he privily payed him his quarters wages before hand, and suffered him to depart without farther trial of the said crime: and now he ietteth in london, with side gown and sarsenet tippet, as good a virgin priest as the beste. If I should but briefly touch all the Histories, that I haue known of the incontinencye of Priests, it would grow to a work thrice greater, then all my whole book, and it would make some of the proudest of them to blush, if they be not past all shane: but I will not blot my good paper with so evil matter: although they bee not ashamed openly to blot and slain their own names with crimes, worthy of such reproach and ignominy.  
Let not any Bishop, Priest or Deacon, in any wise take vpon him 
canon. 7.  any secular business: but if he do, let him be excommunicated.  
¶ But now such shameless contemners they be of their own laws, which they so greatly extol and bind all other to keep: that they be hunters, faukoners, stewards, surueyars and receivers to al great men, yea and to the bishops themselves.  
If any Priest or Deacon, or any other of the number of Priesthood, 
canon. 9.  do not receive at the communion let him show his cause: if it be reasonable, let him bee pardonned: if not, let him be deprived from the Communion.  
It is meet to put of from the communion al Christen men( which 
canon. 10.  enter into the Church, and hear the Scriptures, but continue not in prayer until mass be done: nor receive there the holy communion:) as disturbers, of the quietness of the Church.  
¶ By these two Canons be subverted, and utterly overthrown, all private masses, where the Priest onely receiveth.  
Let the old custom continnue still in egypt, Libia and Pentapoly, 
The counsel of nice, canon. 6.  that the bishop of Alexandrye haue power over all these: for as much as the Bishop of Rome hath a like custom. At antioch also, and other provinces: let their honour bee reserved to every Church. Because there be some that kneel at their prayers on the sunday and 
The counsel of nice canon. 20.  in whitsun week: be it therefore ordained by this holy counsel, that all men stand at their prayers, for so much as it is a convenient custom, fit to be kept in all Churches.  
¶ But now Antichrist of Rome, contrary to this decree, hath extolled himself above his fellow Bishops, as Gods Vicar, yea rather as God himself: and taketh vpon him authority over kings and Emperours, and sitteth in the temple of God, that is, in the consciences of men, and causeth his decrees to be more regarded then Gods laws, yea and for money he dispenseth with Gods laws and all other, giuing men licence to break them.  
If any Priest be found eating in a common Alehouse, let him be excommunicated. 
The counsel of Nice. 6.   
If any man judge that a married Priest ought not to offer, as it were 
The counsel of Gansgrense.  for his marriage sake: and for that cause do abstain from his oblation, let him be excommunicated.  
¶ But now married Priestes be excommunicated, and except they will forsake their lawful wives, they shall be burned therefore.  
For as much as there are some, which pray standing, both on the 
Ibidem. 7.  sunday and in whitsun week: it is therefore ordained by this holy counsel, that because it is a convenient custom,& agreeable throughout all churches, that men should make their prayers to God standing.  
¶ This law is no where kept.  
Let no Priest be made before 30 yeares, yea though he bee of an 
The counsel of Neocesario.  honest life, but let him tarry to the time appointed: for the Lord was baptized at 20 yeares and then preached.  
¶ How this law is kept, the whole world may judge, for the cardinal of Loreine was made about the 12 year of his age. And Pope Clement made two of his Nephews Cardinals, being very boyes. And of late in the Popes kingdom children haue been made Archedeacons, and deans of Cathedrall Churches.  
No man may be received to baptism in Lent, after two weekes. 
The counsel of Laodicia.   
Bread ought not to be offered in lent but in the saturday and sunday. 
Ibidem.   
¶ He speaketh of the bread of the holy Communion. But who keepeth these laws.  
Lay men ought not to sing any made and commonly used songs 
Ibidem.  in the Church, nor read any book beside the Canon: but onely the caconical books of the new and old testament, those books which ought to be red and received for authority, those books, which be divided from the books called apocrypha, in the great Bible. unto the which Saint cyprian, jerome, Austen, with all the old writers agree.  
¶ But the third counsel of Carthage added to these the books of wisdom, Ecclesiasticus, toby, judith, Hester, and the books of the maccabees, unto which later counsel, the papists cleave with tooth and nail,& thereupon stay their purgatory, praying to faints, with diverse other errors and heresies: contrary to the elder and better counsels. Hereby you may most easily perceive, how shamefully their general counsels haue erred, as well in the iudgement of the Scriptures, as also in necessary articles of our faith and good manners. Yea and the chiefest and ouldest counsels be( as Anacharsis said of the laws made by Solon for the Athenians) like to copwebs, wherein small flies, gnats, and Miges be taken, and devoured of the spiders: but great Hornettes and Humblebees fly through and break them, without any danger or hurt. And generally there is no laws regarded, kept or maintained among them: but such as make( as they turn them) pro pane lucrando, that is, for their dignities, immunities or liberties and profits. Wherefore the words of our saviour Christ may be rightly verified of them: they lay heavy and importable burdens 
Mat. 23.  on other mens shoulders, but will not once move them with their finger. For all their laws be but nets to take and kill the poor fishes, and to fill their own paunches.    

That nothing can be proved by Oracles of angels touching Religion. CAP. IIII.  
satan being changed into a Serpent, deceived our first parents: and in them cast all mankind headlong into 
Gen. 3.  damnation.  
Regum. 3. ult. I will go forth and bee a lying spirit in the mouth of all his Prophets.¶ read the whole Chapter.  
Galath. 1. Though an angel from heaven preach any other gospel▪ &c.  
Corrin. 2. cap. 11. satan himself is changed into an angel of light.  
Colos. 2. Let no man make you shoot at a wrong mark, by the humbleness and holinesse of angels.  
The same. cap. 4. The spirit speaketh evidently, that in the latter times some shall depart from the faith, and shal give heed unto spirites of error and devilish doctrine.  
John. 4. Beleeue not every spirit: but prove the spirites, whether they are of God or not.  
Acts. 16. A certain damsel, possessed with a spirit that prophesied, met us: which brought her master and mistress much vauntage with prophesiing. The same followed paul and us and cried, saying: these are the servants of the most high God: which show unto us the way of salvation. And this did she many dayes: but paul, not content, turned about, and said to the spirit: I command thee, in the name of Iesu Christ, that thou come out of her. And he came out the same hour.  
cyprian of the simpleness of Prelates. The enemy( after the words of of the Apostles) changed himself into an angel of light, and setteth forth his servants, as ministers of righteousness, affirming 
The devill deceiveth man, because he wandereth from the word written, and is not content therewith.  night for day, death for health, desperation under the colour of hope, false faith under the pretence of faith, Antichrist under the name of Christ: so that whiles they counterfeit the like things, they make void the truth with subtlety. This( dearly beloved bretheren) cometh to pass by this means, that we resort not to the original of the truth, nor seek the head Christ, nor keep the doctrine of our heavenly master.  
Ciprianus in his fourth treatise of the vanity of Idols. filthy spirites wandring abroad, being drowned in worldly vices after they haue shronken from heavenly virtue through worldly corruption, being themselves destroyed, cease not to destroy other, and being infect with evil, infect other with the same.  
These inspire the hartes of the Prophets, ever lapping up lies with the truth, they trouble mens lives, disquiet their sleeps, drawing their members awry, h●●● their health, provoke diseases, to force men to worshipping of them:& this is the remedy of them when they cease to hurt: neither haue they any other study, but to call men back from God, and turn them from the perceiving of true religion, to their superstition, 
They hurt most of all when they cease from hurting.  and seeing they be in pain wolf, to seek those to be companions of their pain, whom they haue made through their error, partakers of their sin.  
Lactant▪ institutionum lib. 2. cap. 15. Corrupt& damned spirites stray over al the world,& seek for ease of their destruction, through the destruction 
The devils vex both body and soul, to cause men to seek to them for help, and so to be worshipped as God.  of men. They therefore fill al the world with snares, fraudes, and errors, the which because they be fine spirits, and cannot be perceived, convey themselves into mens bodies, and being secretly hide within the body, trouble health, bring sickness, fray men with dreams, vex mens minds with sweat, that thorough these harms they may force men to run to them for help. The cause of all which deceits, is dark to them that bee ignorant in the truth: for they think they profit when they cease from hurting, which can do nothing but hurt. But they, which haue shrunken back from Gods service, because they be enemies and transgressors of the truth, go about to challenge to themselves the name and honour of God: not because they desire any honour( for what honour can▪ the damned haue) nor that they should hurt God, who cannot be hurt: but to hurt men, whom they go about to draw away from the worship& knowledge of Gods true majesty, least they should attain immortality, which they haue lost thorough their own malice. So they cover all with darkness, and compass the truth with clouds: so that they cannot know their Lord, nor their father. And that they may easily allure men, they hid themselves in the churches, and are at hand in all sacrifices. Yea many times they work miracles, through which 
satan worketh miracles by Images, and hereof springeth the hovering of Images.  men, being astonied, do give to Images the faith of the Godhead. Hereof it cometh, that a ston was cut in sunder with a razure by a Sorcerer: and that juno of V●ia answered, that she would go to Rome: and that a ship followed the hand of Claudia: and that juno being robbed, and Proserpina of Locrense, and Ceres of millet, took vengeance of those that had committed sacrilege: and Hercules of Appius, and Jupiter of Atimus, and Minerua of caesar. Hereof also it cometh, that a serpent delivered the city of 
The devils speak in images as though they were Gods.  Rome from the pestelence, being brought from Epidaure. But chiefly they deceive men in their Oracles and answers, whose Iuglinges ungodly men cannot discern from the truth. Therefore they think, that Empires and victories, riches and lucky ●h●unces of things, are given, of them: and to be short, oft times common earths to be delivered 
Though deuiles prophesi truly of things to come, yet all is but deceit, to make men to worship them.  from present dangers at their beck, which dangers they both declared by their answer, and being pacified with sacrifice, turned away. But al these be but deceits: for seing they know before, the disposition of God, because they were his ministers, they thrust themselves into these business, so that whatsoever things either be done, or haue been done of God, they might seem chiefly to do or haue done it.  
And so oft as any goodness is coming at hand to any people or city, according to Gods appointment, they promise that they will do it, either by miracles, dreams or revelations: if Churches, if honours, if sacrifices, bee given to them. The which things being given, when that chanceth that needs must bee: they get to 
satan vnderpretence of dead mens souls deceiveth them, that live: and leadeth them into Idolatry.  themselves great worship. For this cause bee temples vowed, for this cause be new Images hallowed. And so oft as perils be at hand, for some foolish and light cause they fain themselves angry: as juno toward Varro. But these be the deceits of them, that lurking under the names of the dead, intend to plague them that be alive. Wherefore, whereas that danger, that is at hand, may bee avoyded: they would seem that they, being pacified, haue turned it away.  
And if it cannot be eschewed, this they do, that it might appear to chance for the contempt of them: and so they purchase to themselves great authority, and fear among men that know them not. Some men will say, why doth god thē suffer these things neither doth he succour so evil errors? That evil things may fight with good, that vices may be contrary to virtues, that he may haue some whom he may punish, and some whom he may honour.  
Stapulensis vpon the 2. Epistle to the Thessa. 2. Cap. marvel not of the counterfeit angels, and of the subtiltye of satan, resembling himself to Christ: seing we read a like thing in the history of Heraclides, of a monk called Valent. The devil( saith he) changing himself into the likeness of our saviour, came to him by night with a company 
subtle satan feigneth himself to be Christ and worshipped as God. ( as he feigned) of a thousand Angels: holding burning lamps in their hands, and with a fiery chariot, in the which he feigned our saviour to sit. Then one of them stepped forth and said thus unto him: come forth out of thy cell now, and do nothing else but when thou seest him come a far off, make hast to bow down thyself and worship 
How shall we then know any certain truth by apparicions.  him, and so strait way return again to thine own house. Thē he went forth out of his house, and believing that he had seen that godly offices of heavenly ministers, and all shining with fiery lamps, and Christ( as he thought) himself not past a furlong off, fel flat vpon 
They that believe visions often worship satan for Christ.  the ground, and worshipped him, whom he believed to bee the Lord. See here how this fearful and foolish monk Valent, leaving very Christ, worshipped Christes enemy: and in stead of the truth, a counterfeit Antichrist and satan.   

That apparitions of the dead, be vnsuffiiciente to prove truth. CAP. V.  
WHen thou art come into the land which 
Deut. 18.  the lord thy God giveth thee, see that thou follow not the abominations of those nations: let there not be found among you any one, that maketh his son or daughter to go through the fire, or that useth witchcraft, or a chooser of dayes, and that regardeth the flying of Fouls, or a sorcerer or a charmer, or that counseleth with spirites, or a soothsayer, or that asketh the truth at them that be dead. For the Lord abhorreth all these: and for such abominations the Lord thy God doth cast them out before thee. But the Lord thy God, hath not suffered thee so to do.  
Esay 8. And if they say to you ask counsel at the Soothsayers, witches, charmers, and conjurers: then make them this answer: is 
read the place.  there a people any where that asketh not counsel at his God? should men run unto the dead for the living? If any man want light, let him look vpon the lawe, and the testimony, whether they speak after this meaning.  
Luke. 16. If they hear not Mosis and the Prophets, neither will 
red the chapter  they beleeue, if one arise from death.  
Lactantius in his institution lib. 2. cap. 2. The rude sort think 
He laugheth their foolishness to scorn.  that mens souls walk about the graues, and relics of their bodies.  
Chrysostome in his fourth homily of Lazarus. That thou mayest know that the doctrines of the scriptures and Prophets, are of more force, then if they that be raised from death should tell any thing: consider this, that whosoever is dead, is a servant. But what the scriptures 
The Scripture ought to be believed rather then the testimony of the dead: for it is Gods own word,& the other oft times the devils.  speak, the Lord himself speaketh: therefore though a deade man arise, yea although an angel come down from heaven, yet chiefly we ought to believe the scriptures. For he that is master of Angels,& Lord of the quick and the dead, made thē. If dead men should come again from thence unto us, the devil might haue brought to us false doctrines:& that very easily. For he might haue shewed often times ghosts,& haue suborned men that should counterfeit death& burial, and within a while after show themselves, as though they were raised again from death,& through thē to persuade the people so beguiled, what so ever him list. For if now, when no such thing is done in deed, yet dreams seen of many men in their sleep, as though it were of them that are departed hence, haue deceived, destroyed, and overthrown many men: much more it should haue chanced, if the thing had been done indeed, and gotten credite in mens minds( that is to say) if many of the deade had returned again to life, that wicked devill would haue wrought innumerable deceits, and brought much fraud into the life of men. And for that cause God hath shut up that way, 
The dead never return after the death to tel their state that be dead.  neither doth he suffer any of the dead to come again hither to tel what is done there: lest he by that means should bring in al his wil●ss and subtleties. For when there were Prophets, he stirred up false prophets: when the Apostles were false Apostles: when Christ appeared, he raised false Christes: when sound doctrine was brought in, he brought in corrupt doctrine, sowing cockle every where. But God from whom nothing is hide, hath stopped his way to those snares, and he favouring us hath not suffered that any son at any time 
The Scripture is to be believed above all things.  should come from thence hither, to tell what is there done to any men living, teaching us that we should rather beleeue the scriptures, then all other things.  
The same in Math. cap. 8. homily. 2. 9. I will not deny, but that men haue been killed of cursed charmers and Sorcerers: but that dead mennes souls work with them, how shall they make me 
It is not the soul of the dead that saith I am such a mans soul but the devil counter feiteth the dead to deceue the living: for souls departed the body cannot skulk here on earth.  beleeue that? because thou hast heard dead mens souls many times cry, I am the soul of such a one. Yea but these words procede out of the fraud and deceit of the devill. For it is not the dead mans soul, that saith this, but the devil that feigneth this, that he may deceive the hearers. For these ought to be taken as old wives fables, the words of liars, and fray bugs of children: neither can the soul, being departed from the body, walk in this earth. For the souls of the righteous are in the hand of god, and the souls of sinners are strait after their death, carried away. Which is manifest by Lazarus and the rich man. The lord saythe also in another place: this day shall they fetch away thy soul. The soul therefore, after it be departed from the body, cannot wander here amongst vs. It may be proved by many Scriptures, that the fowls of the righteous cannot wander here after their death.  
For Stephen said, Lord receive my spirit. And paul desired to be loosed from the body, and to be with Christ. Of the Patriarkes, also the Scripture saith, he was laid up with his fathers, he dyed in a good age. And that the souls of sinners cannot tarry here with us, hearken to the rich man, what he say thee, consider what he asketh, and obtaineth not. But if mens souls might be conversant here, he would haue come as he desired, and haue certified his brethren of the torments in hell.  
Of the which place of Scripture it is manifest, that after the departing from the body, the souls are carried into a certain place, from whence they cannot return at their pleasure: but look for that terrible day of iudgement.  
Hieron in the 8. Ca. of jeremy. If you doubt of any thing( saith the prophet) know that it is written, that those nations, which the Lord shall scatter before thy face, shall hearken to dreams and soothsayers: but the Lord thy god hath commanded thee not so to do, but if you will know things that be doubtful, give yourselves rather to the testymonies of the law and the Scriptures. But if your congregation will not search the word of the Lord: they shall not haue the light of the truth but shall wander in darkness of errors. You ought to know this, that every nation asketh counsel at their own Gods, and inquireth of the dead for the health of the quick: but God hath given you the law for your help, so that you may say, the soothsaying of the heathen, which deceive their worshippers, is not like ours: which is spoken out of the lawe, without any cost.  
Saint Augustine also saith, that the spirit of samuel which the woman sorcerer raised to Saul, was not the soul of samuel, but the divell which appeared in Samuels likeness, for to deceive Saul: this doth he prove both by evident Scriptures, and strong reasons.   

neither are miracles able to prove our faith. CAP. VI.  
THe wise men and enchanters of pharaoh, 
Exod. 7. 8.  turned their rods into serpentes, and the waters of egypt into blood: and made al the whole land to swarm with frogs, through their sorceries.  
Deut. 13. If there arise among you, a Prophet, or a dreamer of dreams,& give thee a sign or a wonder, and that sign or wonder, which he hath said, come to pass, and then say: let us go after strange gods, which thou hast not known, and let us serve them: harken not unto the words of that Prophet, or dreamer of dreams. For the lord thy God tempteth thee, to wit whether ye love the lord your God, with all your harts, and all your souls.  
hieremy 23. Behold here am I, saith the Lord, against those Prophets that dare prophesy lies, and deceive my people with their vanities and miracles, whom I never sent, nor commanded.  
Math. 7. Many shall say to me in those dayes, Lord, haue wee not prophesied in thy name? haue we not cast out divels in thy name?& then it shall be answered them: I never knew you, depart from me you children of iniquity.  
Math. 12. An evil and froward generation seeketh a sign, and there shall no sign bee given to them, but the sign of Jonas the Prophet.  
Math. 24. There shall arise false Christes, and false Prophets, and shal show great miracles, and wonders in so much that, if it were possible, 
Mar. 13.  even the very elect should be deceived: but take you heed, behold, I haue shewed you all things before.  
Thessa. 2. The coming of that wicked one( meaning Antichrist) shall be after the working of satan with all lying power, signs and wonders, and with all deceit of unrighteousness of them, that shall perish because they received not the love of the truth, that they might be saved. And therefore God shall send them strong delusions, that they might beleeue lies: that all they might bee damned, which believed not the truth, but had pleasure in unrighteousness.  
Act. 8. Simon Magus, an inchaunter, by his wonders bewitched the samaritans.  
Act. 13. Elimas the sorceror had of long time deceived the Antiochians. read the stories.  
Irenae. lib. 1. telleth of a certain judge called mark, which in 
By this example ye may judge of the popish miracles.  the sacrament of thankes giuing wonderfully deceived the simplo people. For he so changed the colour of wine, that it appeared utterly to be blood: and a little wine so increased through his juggling, that the chalice was filled, and ran over. By this juggling it is plain enough, that those miracles that be alleged of many men for the real presence in the sacrament of the alter, do not confirm their error, but be very delusions of the devill or of his juggling ministers.  
chrysostom in his 49. homily vpon the 24 of Math. Afore time it was known which were true Christen men and which false by miracles: but how were the false known? Because they could not work, such or like miracles as true christen men did: but they wrought vain things, making men to wonder, but bringing no profit at al. But the Christians did miracles, which not only brought wonders, but also profit: and by these they were known, which were true Christians, and which false. But now working of miracles is utterly taken away. Yea counterfeit miracles are rather found among them, that be false christians: as Peter declareth in Clement. Antichrist shal haue full power given him, to work great miracles.  
The same in his first Oration against the Iewes, vpon this place of Deut. 13. If there arise among you a prophet or a dreamer of dreams &c. That, that he saith( saith chrysostom) is this: if any Prophet say, 
God suffereth wicked men to work miracles for the trial of the faithful.  I can raise a dead man, and give sight to a blind man, obey me, let us worship devils, let us do sacrifice to Idols: more over if a man speak thus, that he can give the blind his sight, raise the deade, yea though he do these things, beleeue him not. For the lord trying thee suffereth him to do them, not that he knew not thy mind, but to give thee occasion of trial whether thou love God indeed.  
The same in John cap. 2: In the end of the 22. Hom. There be some 
The faithful need no miracles, for signs are given to the vnbeleeuers. 1. Cor. 14.  doubtless now adays, that ask why men work no miracles now. If thou be faithful as thou oughtest to bee, if thou love Christ, as he should be loved, thou needest no miracles: for signs are given to vnbeleeuers, and not to the faithful.  
Augustine against Faustus the Manachee, lib. 13. cap. 5. The Scriptures that be established and set forth by so great authority, ye despice: miracles you work none: which though you did, yet we would beware of you, by the Lord instructing and teaching us, saying: there shall arise false Christs. &c.  
The same of the city of God, lib. 20. cap. 19. The presence of Antichrist shall be after the working of satan, with al lying powers, as afore. For then shall satan be let lose, and by him Antichrist, with all his power shal work marvelously but lyingly: of the which miracles it was wont to be doubted, whether they be called lying signs and wonders for this cause that he shall deceive mans sences with visions, so that he seemeth to do the thing that he doth not in deed, or else because the same, although they bee true miracles and not counterfeit, yet they draw men to beleeue that they cannot be done, but by the power of God: whereas men know not the power of the devill: chiefly seing that how great soever power he hath, he hath received it. For when fire fel down from heaven, and with one dash destroyed so great a family with so many herds of cattle of holy job, and a sudden whirlwind overthrowing his house, slay his children: these were no deceivable visions, but for every one of these it is said: they shall be beguiled with signs and wonders, that shal deserve to be beguiled, for so much as they haue not received the love of the truth, that they might be saved. neither did the Apostle, fear to say and add: God shall send them strong delusions, that they should beleeue lies. For God doth send these things, because he suffereth the devill to do them: he indeed by his just judgement, although the devill doth it of a wicked and malicious purpose.  
The same of the unity of the Church, cap. 16. Let them show their Church, if they can, not in the sayings and in the famed of the africans, not in the determinations of their bishops, not in any mans reasoninges, not in false signs and wonders( for against all this wee bee warned and armed by Gods word) but in the things appoynted in the lawe, spoken afore by the Prophets, in the songs of the psalms, in the voice of the shepherd himself,& the threatenings and painfulness of the evangelists, that is in the authority of the books canonical: but not so that they may gather and 
All doctrine ought to be tried by the canonical in plain sense:& not by words, that be dark, doubtful or figurative.  rehearse those things, that be spoken darkly and doubtfully and figuratively, which every man may understand as he list after his own mind. For such things cannot be vnderstanded and expounded rightly, except those things, that be very plainly spoken, be perceived before with a constant faith. Let him not say this is true, because I say it, or because my companion saith thus, or these my companions, or these our bishops, clerk, or lay men: or else, it is true, because 
Miracles showed at the tombs of saints prove no doctrine.  such miracles did Donatus, Pontius, or whatsoever other: or else because men pray at the tombs of our dead men, and bee heard: or because these and these things chanced there: or that this brother of ours, or this sister of ours saw such a vision: either waking, or sleeping 
Visions seen either in dreams or being awake cannot make any doctrine.  in his dream, saw such a vision or sight: away with these. Either they be fayninges of lying men, or the wonders of deceitful devils. For either they are not true, that are spoken: or if any miracles de done among heretics, we ought the more to take heed of them, because that when the Lord had said there should come some, that by working diverse miracles should deceive, if it were possible, the very elect: he added, and earnestly setting forth the thing said: behold, I haue  told you before.  
Whereof the Apostle, admonishing them, speaketh plainly: that in the latter times men should depart from the faith, giving heed to spirites of error, and doctrines of devils. Furthermore if any 
Men be heard at the tombs of heretics and yet is not their doctrine true.  man bee heard praying at the tombs of heretics he receiveth, whether it be good or evil not for the merit of the place, but for the rite of his desire. For the spirit of the Lord, as it is written, filleth the whole world, and the earnest ear heareth all things, and many be heard of God when he is angry, of whom the Apostle saith; he had given them up to their harts desire. And god to many, whom he favoureth, giveth not what they would, that he may give them that which is profitable: wherefore saith the same Apostle of the sting of his flesh, the messenger of satan( which he said was given him to buffet him least he should be exalted above measure by the greatness of revelations) for the which I prayed the lord thrice, that he would take it away from me, and he said unto me: my grace is sufficient for thee, for my strength is made perfect through weakness. do we not red that many men were heard of god hiselfe in the high places of jury? which high places nevertheless so displeased god, that kings which destroyed thē were not blamed,& kings that destroyed them were praised. But this ought to be understand, that the desire of him, that prayeth, is more worthy or of more strength, then the place of prayer: but of false visions let them read what is written, both that satan doth change 
The divell worketh miracles in the temples and Idols of the gentiles although their religion be false and detestable.  himself into an angel of light, and that their dreams haue deceived many men: let them also hear what the heathen tell of their temples and Gods, wonderfully either done or seen, and yet nevertheless the Gods of the heathen be devils, but the lord made the heauens. Therefore many men be heard and after many diuers sorts, not only catholic christians, but also paynim, and Iewes and heretics given to diverse errors and superstitions: doubtless they are heard either of deceitful spirites, which nevertheless do nothing except they be permitted of God highly and vnspeakeablye, judging what is meet to be given to every man, or else of God himself either for the punishment of malice, or the comfort of misery, or for the admonishment of eternal salvation. But to that eternal salvation cometh no man, but he that hath the head Christ, yea and no man can haue the head Christ, which is not in his body the church, which Church, like as the head itself, we must know in the canonical scriptures, and not to seek it in diuers rumours and opinions of men, not in facts, sayings and sights. &c. Let al this sort of them be chaff, and not give sentence afore hand against the wheat, if they be the Church: but whether they be the Church, let them show none other ways but by the canonical books of the holy scriptures. For neither do we say that men ought to beleeue us, because we are in the catholic church of Christ, or because Optaius bishop of Miliuet, or Ambrose Bishop of milan, or that innumerable other bishops of our congregation do allow this doctrine that we keep, or because in churches of our companions it is preached or else because that through the whole world in those holy places, where our congregations resort, so many wonders either of hearinges or of healinges be done: so that bodies of martyrs, being hide so many yeares( which if they will ask, they may learn of many) were shewed to Ambrose: or that at those bodies a certain man, being many yeres blind, well known to the whole city of Miliane, received his eyes and his sight: or because he being in a dream did see, or he being rapte in spirit didde hear, either that he should not go to the part of the Donatists, or that they should depart from their opinion. whatsoever such things be done in the catholic Church, the Church is not therefore proved catholic because these be done in it. The lord Iesus himself, when he was risen from death, and offered his own body to bee seen with the eyes, and handled with the hands of his Apostles, lest they should then think themselves to be deceived, he rather judged that they ought to bee stablished by the witnesses of the lawe, prophetes and psalms showing those things to be fulfiled in him, that were spoken so long before: so he set forth his church, bidding repentance and forgiveness of sins to be preached in his name, through all nations, beginning at Jerusalem. That these things be written in the law and Prophetes, himself witnesseth: this is set out by word of mouth. These are the doctrines, these are the stays of our cause. we red written in the acts of the Apostles of some faithful men, that they preached the Scriptures whether they were so. What Scriptures I pray you, but the canonical of the law and the Prophets? to these are joined the Gospels, the Apostles Epistles, the acts of the Apostles, and the Apocalipsis of saint John. Search al these, bring forth some plain thing, whereby you may declare that the Church hath remained onely in afric: or that this( which the Lord saith shall come to pass: This gospel shal be preached to all the world for a testimony to all nations) shalbe verified of afric. But bring out somewhat, that needeth none interpreter: you may not be convinced that the things, which is spoken of another matter, you go about to wrest to your purpose.  
Chrysostome of the contrition of the heart. christ promised not 
Not miracle workers, but the commandment▪ keepers, are called blessed of Christ.  that he would reward at the latter day them that work signs and wonders, but them that keep his commandments, saying: come you blessed children of my Father, receive that kingdom, which was prepared for you from the beginning of the world: he said not because you did miracles, but because I was hungry &c. he shal also call them blessed, not that wrought miracles but the humble and meek in hart.  
Ciril in John lib. 7, cap. 13. To work miracles maketh not a man one whit more holy, seing that it is also common to evil men and abjects, as the Lord himself also witnesseth: many shall say to me in that day &c. And contrariwise working of no miracles hindereth not a mans holiness. For John wrought neither sign nor miracle: and yet was this no derogacion to his holiness. For among the children of women there was none greater then he.  
Sabellic vpon the life of coelestine almost five hundreth yeares after 
This would bee▪ put among the aparicions of the dead. satan coonterfeiteth Moses.  Christ, the devill taking vpon him the person of Moyses, shewed himself visibly in the sight of the Iewes, that dwelled at candy: promysing that he would bring them again into the land of promise, where Jerusalem standeth dry footed, the waters standing on either side in maner of a wall, as when the children of Israell were brought out of the land of egypt. Many of the Iewes rashlye giuing credite to these iuglinges,& entering into the sea, were overwhelmed with the waves thereof: except a few, the which at last, being warned of their vanity, became Christians.   

custom also is of no strength in this case of proving a Religion. CAP. VII.  
EXodi. 23. Follow not the multitude to do evil.  
Leuiticus. 18. The lord commandeth the Israelytes not to follow the custom of the egyptians: nor the canaanites. read the Chapter.  
ezechiel. 20. walk not in the statutes of your forefathers, and keep not their ordinances: and defile not yourselves with their Idols.  
Regum. 4. cap. 17. unto this day they keep their old customs, they fear not God nor do after his customs, ordinances and laws.  
The same. They did not harken unto the Lord: but did after their old custom.  
Iere. 9. They followed the wickedness of their own hearts, and served strange gods, as their fathers taught them.  
Tertullian of virginity or praises. custom for the most parte taking his beginning either of ignorance or simplicity, in process of time waxeth strong by use: and so it is alleged against the truth. whatsoever smelleth against the truth, that is heresy, yea though it be old custom.  
cyprian unto cicily lib. 2. Epistola. 3. There is no cause, why( dear brother) that any man should think the custom of some men ought to bee followed. If any man haue thought that onely water ought to bee offered in the Chalice: wee must first ask whom they followed: and that Christ only ought to be heard the father witnesseth from heaven, saying: this is my well-beloved son, hear him. wherefore if only Christ ought to be heard, we ought not to regard what any man afore us thought to be done, but what Christ, which is before, did first: neither ought we to follow the custom of man, but the truth of God.  
The same to julian. of the baptizing of heretics, in vain do some men, when they be overcome with the truth, allege custom against us: as though custom were greater then the truth. S. Augustine hath the same.  
The same to Pompus against stevens Epistle. custom without truth, is an old error: for the which cause, let us leave custom, and follow the truth.  
chrysostom vpon Genesis 29. homily 59. For if the counsel bee good and profitable, yea though it be not custom, keep it: But if it be hurtful and noisome cast it away. For if we will be wise and care for our salvation, we may leave of an evil custom& bring in a good custom: and so shall we give no small occasion to them, that come after us, to change the same, and haue the reward of those things, that be done of them.  
Jerome in his Preface to Job. old custom is of such force, that vices, which many themselves confess, please them through it.  
The same cap. 9. Neither are the errors of our fathers, nor our elders, to be followed, but the authority of the scriptures: and the commandments of God that teacheth vs.  
Augustine of one only baptism, lib. 2. distinct. 8. cap. When the truth is once known, let custom give place to the truth. For who doubteth, but custom ought to give place to the manifeste truth.  
The same in the same place. Let no man prefer custom above truth and reason. For truth and reason do ever exclude custom.  
Gregorius to Guelmunde the Bishop. 2. distinct. Si consuetudo. If thou chance to lay custom against me, thou must take heed what the Lord saith: I am the way, the truth and the life. He did not say: I am custom, but the truth.  
Nicolas the Pope to Ignatius the reverend Bishop, 8. Distinct. An evil custom is no less to be avoyded, then an hurtful corruption: which except it be plucked up the sooner by the roots: it will be taken of the ungodly for a law.   

Reasons against unwritten Verities. CAP. VIII.  
THe old Testament was sufficient for the Iewes: and why shall not both the new and old suffice us?  
Christ and the Apostles proved al their doctrines, by the Law& Prophets. What an arrogancy is it then in us, to teach any thing which wee can neither prove by the law, the prophets, the Apostles, nor the evangelists.  
The devill, when he tempted christ, was not so far past all shane to persuade any thing without the testimony of the Scriptures, although he did( as his dear children, the papists do) falsely allege them, wrest them from their true meaning to a contrary sense, and also cut off that, which should make against him, or declare the true meaning of the scriptures.  
This word( unwritten verities) is a new term lately invented and now here heard or red among the old writers: of which they could not haue ben ignorant, if there had ben any such thing needful to salvation.  
Al contention which the old Fathers had with heretics, was for the scriptures: which heretics partly denied, as martion, Manicheus and Faustus: partly they wronglye expounded: but for things which are not contained in the scriptures, they never accused any man of heresy.  
If there were any word of God beside the scripture, we could never be certain of gods word: and if we be uncertain of gods word, the devill might bring in among us a new word, a new doctrine, a new faith, a new church, a new God, yea himself to be God, as he hath already done in the popish kingdom. For this is the foundation of Antichristes kingdom to settle himself in Gods Temple, which is the heart and conscience of man: of him to be feared and worshipped, as though he were God himself.  
If the Church and the Christian faith did not stay himself upon the word of God certain, as vpon a sure and strong foundation: no man could know whether he had a right faith, and whether he were in the true Church of Christ, or in the synagogue of satan.  
If we be bound to beleeue certain things, delivered from the Apostles by word of mouth only, without writing, as they would make us beleeue( but what those things be no man can tell) It should hereof follow, that we are bound to beleeue we wote not what.  
Without faith it is not possible to please God: and faith cometh by hearing of Gods word. Ergo where Gods word lacketh, there can be no faith.  
almighty God afore he gave to Moses the law written of the ten commandments, wherein he fully taught the true worshipping of him as it were a preservative against a plague or a poison to come: gave them this notable lesson, worthy alway to be had in memory: you shall add nothing to the words &c. and again he often times repeateth the same sentence both in the law and the Prophets, in the gospels, and the Epistles of the Apostles. And because his people should never forget it, Saint John commandeth the same in the last words of all the new testament, threatening terrible plagues( that is) the loss of his everlasting joys of heaven, and the pain of eternal fire of hell, to all them, that either put too or take ought from the word of God.   

Scriptures alleged by the papists for unwritten Verities, with answers to the same. CAP. IX.  
WHere two or iij. be gathered in my name, 
Math. 18.  ther am I in the midst of thē. But Christ cannot err: for he is the truth itself: ergo they cannot err in their synods, convocations, and general counsels, being gathered together in his name.  
Christ said, when two or three bee gathered in my name, &c. and to bee gathered in his name, is in our assemblies to seek his only glory& not ours, to do all things by his prescript word. For not every one that saith unto me, Lord Lord, shall enter &c. As witches, charmers, necromansers, and coniurars, 
Math. 7.  use their wicked artes all in the name of God and Christ: and yet is not Christ with them. For the six sons of Sceua, the chief Priest of the Iewes, went about to cast out evil spirites in the name of Iesus, whom paul preached: but yet Christ was not with them, but the 
acts. 19.  wicked spirit, which wounded them, and drove them away naked. moreover all forgers of wil●ss, counterfeiters of false instruments, and iudges giuing false sentences, in the ecclesiastical law, they begin with this glorious title: in the name of god, Amen. Therfore sprung this old proverb, in the name of God beginneth all mischief: and yet Christ is with none of these, though they pretend to do al these 
Mathew. 7.  things in his name, christ saith also, many shal prophesy in my name and cast out divels,& work miracles in my name,& then will I confess to them, that I never knew you. read Eusebius and Athanasius, and you shall there see, what pride, contention, hatred, malice, envy,& desire, to bear rule, reigned in the counsels of the clergy at those dayes, not much past 400 yeres after Christ. What think you they 
A replication.  would say, if they saw our counsels, where the romish Antichrist triumpheth? no doubt, that, though an angel from heaven preach any other &c. Here you will reply again: Christ saith where 2 or 3. are gathered &c. now in every counsel are not onely. 2. or. 3. learned and Godly men, but many. Ergo they cannot err. I grant that in every general counsel be many good men, which do not err, nor are deceived:& yet it followeth not that the whole council cannot err.  
For in councils the more parte is taken for the whole, and things be there determined and ordered, not by reason, learning, and authority of the word of God: but by stoutness, wilfulness and consent of the more parte. In those counsels, where be mo evil and wicked men, then good and godly, it cometh often times to pass, that iniquity having the vpper hand, the greater part overcometh the better: and yet the good men neither err, nor consent to these errors concluded by the wicked and the more parte, but resist and speak against them to the vtmoste of their power not without great danger of their lives, yea and sometimes it costeth them their lives in deed, as it is now daily seen.  
The Scribes and the pharisees sit vpon Moses seat, whatsoever 
Math. 23. The. ●. argument.  they bid you do, that do, but after their works do not: for they say and do not. Here( they say) it appeareth plainly, that christ commandeth us to obey the heads of the church, how evil soever their lives be.  

The first answer  First let them look well what maner men they make themselves, that is, Scribes and pharisees the greatest enemies of God, persecutors and murtherers of his Prophetes, of the Apostles, and of Christ himself, and so Antichristes. 
The second aunswere.  Secondly Moses seat is not his office or authority, but his doctrine: and therefore saith saint Augustine, that seat which is his doctrine, suffereth them not to err, and in another place, they sitting in Moses seat teach the lawe of God, therefore God teacheth by them. But if they will teach their own doctrine, believe them not: for such seek their own and not Iesus Christes: and christ biddeth us beware of the leaven of the pharisees, and then the disciples knew that he spake not of the leaven of bread but of their doctrines, although they sat in Moses seat, if they will needs contend, the dignity or office of Moses, to be Moses seat, and yet erred shamefully in their doctrine.  

The fourth argument. Math. 28.  Behold, I am with you all the daies unto the worlds end: this promise was not made to the Apostles only( for they dyed shortly after Christ) but to the Church. Ergo the Church cannot err.  
I beseech them to begin a little afore, and they shall plainly hear Christ himself unlose this knot. The words before are these in mark: go and preach my gospel to every creature, and in matthew, go and teach all people, baptizing them in the name of the father, of the son. &c. teaching them to observe all things, whatsoever I haue commanded you: and lo, I will be with you unto the worlds end. Here you may see this promise of Christ, I will be with you &c. is not absolute or universal, but given under a condition( that is) if you preach my gospel truly, if you baptize rightly, if you teach the baptized to do all things, that I haue commanded you: lo, then I will be with you unto the worlds end. But if you teach any other gospel, or baptize otherwise, or bid them do any other thing, above that which I haue commanded you, you haue no promise of God, but the curse, that paul threateneth: though wee or an angel from heaven preach. &c.  

The. 5. argument John. 16.  I haue yet many more things to say unto you, but you cannot bear thē away now, howbeit when he is come, which is the spirit of truth, he will lead you into all truth. Here you may see( saith the enemies of Gods truth) that Christ taught not all things himself, but left many things to be taught to the disciples, by the holy ghost after his death.  
Christ saith not, I haue many things to say, which I will not tell you now, but which you cannot bear now. That is, you cannot perceive 
John. 14.  or understand them now: and thus Christ himself expoundeth these words, the comforter, which is the holy ghost, whom my father will sand in my name: he shall teach you all things, and put you in remembrance of all things, that I haue said unto you, and no new or other things. For Christ saith plainly that he himself had 
John. 15.  taught them all before, saying: all things, that I haue heard of my father, haue I opened unto you.  
moreover our saviour in plain words sheweth what things those were, that his disciples could not understand, although he many times told them the same before. Behold saith he, we go up to Jerusalem, 
Luke. 18.  and all shall be fulfilled, that are written by the Prophets of the son of man. For he shall be delivered to the gentiles, and shall bee mocked, and despitefullye entreated, and spitted on, and when they haue scourged him, they will put him to death, and the third day he will rise again: and they understood none of these things. For these sayings were hide from them so, that they perceived none of the things, that were spoken: although he spake to them in most plain terms. And the cause, why they perceived not his so plain speech, was this. They were yet carnal& understood the prophesies of Christs kingdom carnally thinking that Christ should reign at jerusalem like a mighty conqueror, and subdue all the Gentiles under 
Math. 20.  the yoke of bondage to the Iewes, so that the Iewes should be Lords and rulers over all the world for ever. And therefore james and John asked a petition of Iesus by their mother, that they, her two sons, might sit the one on his right hand, and the other on his left hand, in his kingdom: and when he spake of his death, Peter took him aside and rebuked him saying: master favour thyself, this shall not happen 
Math. 16.  unto the, to whom Christ said, go after me satan. These be the things, that the disciples could not then bear or understand, but thought that he had spoken some alegory, riddle or dark speech unto them: but after his resurrection, he opened their wits that they might understand the Scriptures, and said unto them: thus it is written, and thus it behoved Christ to suffer. And to the two disciples going to Emaus, he expounded Moses, the Prophetes and all the Scriptures, that were written of him. And after the ascension the holy ghost appeared to them in fiery tongues, and filled them with all knowledge, and they began to speak with sundry tongues, as the holy ghost gave them utterance: and then they understood the Scriptures perfectly.  

The 6. argument John. 21.  Many other tokens did Iesus, which are not written in this book. Again, there are many other things, that Iesus did, which, if they were writted, I suppose, the world should not be able to contain the books, that should be written.  
S. John speaketh not here of faith and charity but of mirracles, the knowledge whereof is not necessary for our salvation, as his words following do declare: these are written, that you might beleeue, that Iesus is Christ, the son of God, and in believing may haue life in his name. And what is more required or desired of a Christian, then to enjoy everlasting life? that ought to bee our whole study and endeavour, to that end ought we to apply all our mindes, words works and prayers.  

2. Thess. 2. argument.  Stand fast brethren, and keep the ordinances, that ye haue learned either by our preaching or by our Epistle. Of these words they gather, that paul taught diverse things to the Thessalonians by word of mouth, without writing: which nevertheless he commanded them to observe and do.  
I grant that paul taught many things by word of mouth which he wrotte not in his Epistles to the Thessalonians. But how shal they prove, that the same things be neither written by him in any other of his Epistles, nor in any other place of the holy bible? For what argument is this? it is not written in this place or to those persons, ergo it is not written in the scripture at all. For the shortness of one Epistle, or of one Sermon, cannot sufficiently contayn al things necessary for our salvation: and therefore be there so many books of the Scripture, that what so is omitted,& not spoken of in one place or else darkly spoken of, might be written plainly in another place. And for this cause S. paul writeth to the Coloss. saying: when this letter is read with you, cause it also to be red to the Laodicians. And read you also the Epistle written from Laodicia. And S. paul writeth 
2. Cor. 10.  of himself, such as we are in our absence by letters, such are wee indeed being present. moreover paul speaketh not here of doctrines of faith and charity, which ever continue without changing, adding or minishing, but of certain traditions, observations, ceremonies& outward rites and bodily excerciscs, which( as he saith) is little worth to Godward, but to be used for comeliness, decent order and uniformity in the Church, and to avoid schism: which ceremonies every good man is bound to keep, least he trouble the common order, and so break the order of charity in offending his weak brethren, so long as they be approved, received, and used by the heads& common consent. But they and every one of such ceremonies, as be neither sacraments, nor commandments of faith and charity, may be altered and changed, and othr set in their places, or else utterly taken away by the authority of Princes, and other their rulers& subiects in the church. Yea also the traditions, made by the Apostles in 
acts. 15.  full counsel at jerusalem, may be, and already are taken away: as to abstain from things offered unto Images, from blood and strangled are no where kept. And this of paul, that a man should neither pray nor preach capped, or with his head covered, is also clean abolished.   

doctors to the same purpose with their answers. CAP. X.  
TErtullian of the crown of a soldior. He reciting many traditions( as to renounce the devill, his pomp and his Angels afore baptism, to dip the Children thrice in the Font, to give it pap of honey and milk first thing after baptism, and not to wash it in a whole week after, to offer both at the day of burial and birth, on the Sondaye neither to fast nor to pray kneeling, nor also from Easter to whitsuntide, crossing of our foreheads, with diverse such like) saith: if thou require a lawe of these and other such disciplines, there can be no pretence of a law for them out of the scriptures. But thou shalt either perceive by thyself, or learn of some other, that perceiveth it: that custom being author, confirmer, conserver and observer of faith, shall maintain and defend the cause of this tradition and custom of faith.  
By the scriptures before alleged it is evidently proved, that all things, requisite for our salvation, be set forth in the holy books of the bible, and that it is not lawful to put any thing thereto, under pain of everlasting damnation. The same Tertullian also, as it is rehearced, saith that, there is nothing else, that ought to bee believed after 
understand here as necessaay to salvation.  Christs gospel once published. Yea all the old authors, a thousand year after Christ, and likewise, almost, all the new, affirm the same: and would not haue us credite their sayings without the proof of Gods word.  
Why should we then beleeue Tertullian against so plain Scriptures, against the old Fathers of the Church, and also contrary to his own sayings? Yet here will I gentlye interpret him, so as he may both agree with the Scriptures, with the old authors, and also with himself: Tertullian speaketh hear not of doctrines of faith hope and charity: but of traditions, outward gestures, rites and ceremonies, which be not necessary for our salvation: but be ordained for a decent order, and conformity in the church, as is plainly shewed in the answer to Saint paul in the Epistle to the Thessalonians. And that he speaketh of such rites and ceremonies it is evident. For all those that he rehearseth bee mere ceremonies, and few of them kept at this day▪ which no man might haue altered or abolished, if they had been necessarily to be kept, under pain of damnation.  
cyprian to Pompeius against Stephans Epistle. It is of no less authority that the Apostles delivered by the instruction of the holy ghost, then that which Christ himself delivered.  
cyprian speaketh not here of traditions unwritten, but of such things as the Apostles delivered in their writings: as the Gospels and Epistles, like as paul saith: I delivered you that I received of the lord, which thing he wrote to them. But if they will needs understand him of things delivered by the Apostles without writing: then answer him as Tertullian.  
Origen. In obseruaunces of the church, there bee diverse things which all men must needs do, and yet the reason of them is unknown to all men. And he reciteth in many the observances that Tertullian doth,& after he concludeth: Who can certainly tell the cause of all these things.  
The answer made to Tertullian, will serve Origen in this place.  
Athanasius vpon the second Epistle to the Thessalonians, cap. 2. vpon this place: State et tenete. Hereby it is plain, that Paul delivered many things without the Scripture, not written in his Epistles, but by word of mouth only, and these are worthy no less faith, then the other. Therfore I do judge the tradition of the church to be a thing, worthy to be credited: so that if any thing be delivered by it, make no farther search.  
chrysostom in the 2. Epistle to the Thessa cap. 2. stand fast brethren, and keep the traditions &c. Hereof( saith chrysostom) it is plain, that paul delivered not all things in his Epistles, but also many things without writing: and as well those, as these, are worthy of like faith. wherefore we judge the tradition of the church worthy of credite: it is a tradition, search no farther.  
Epiphanius against heresies, lib. 2. tom. 1. against those that call themselves Apostles, 1. cor. 11. 14. 15. We must( saith he) use traditions: for all things cannot be perceived by the holy scripture. wherefore the holy Apostles haue set forth unto us some things by the word of God, and some things by traditions, as the Apostle saith: as I haue delivered unto you, thus I teach, and thus I haue delivered in all Churches, and thus you remember by what means I haue preached unto you, except you haue believed in vain.  
answer these iij. authors like as Tertullian is answerered: saving that they allege S. paul for their purpose, but clearly wrested from his true meaning, as it shall easily appear to every indifferent Reader, that is not blinded of malice to resist the truth, as they may plainly perceive by the answer made to S. paul afore. And whereas they say, that things, given by word of mouth, are as well to be believed, as those that be written: they mean that they are worthy of like credite with traditions written. For neither of both are of necessity to saluaon: but may be changed and taken away by common consent, as it is aforesaid.  
Basil of the holy ghost, cap. 27. Of those doctrines that are preached in the church, we haue some delivered us by writing, and again, some we haue received by the traditions of the Apostles in mystery that is in secret: both haue like strength to godliness, neither doth any man speak against these, whatsoever he be, that hath but mean experience what the authority of the church is. For if wee( like fools) go about to reject the customs of the Church, which are not written, as things of small weight: we shall condemn those things that be needful for our salvation in the gospel. Yea we shall rather cut short the true preaching of faith to bare name, and he rehearseth like traditions as Tertullian did.  
jerome against the Luciferians. Although there were no authority of the scriptures at al, yet the consent of the whole world, in this matter, should haue the force of a law. For many other things which are observed in the Church by tradition, haue obtained the authority of a law written: as to dip the head thrice in baptism: and when they are christened, to give them first pap made of milk with honey, for a signification of their infancy: on the sunday, and on whitsun week, not to kneel at their prayers.  
Augustine vpon the words of Basil. Some of the ecclesiastical institution we haue received by writings: some through traditions from the Apostles, approved by succession: and some use hath allowed, being strengthened by custom. unto al which like usage and like affections of godliness is due, of which who will doubt, though he haue but small experiences in the scriptures? For if we set our mind to regard lightly customs of the church, delivered us from our elders without the scriptures: it shall easily appear to them that look earnestly thereon, how great loss Christian religion shall suffer. And he reciteth the same that jerome doth, with diverse other.  
These iij. Authors, and all that make for the same purpose, be answered before in Tertul. For not one of those things, that they make mention of, are necessary for our salvation: and many of thē are now taken away, and the rest, which yet remain( as to dip the child thrice wholly in the water, to hallow the water, oil,& cream: or to cross it in the forehead) are not of necessity to salvation. For John baptized in Jordan, and the chamberlain of the queen of Aethiopia was christened in the common stream, and children in danger of life ar christened of the midwife, or some other woman, without any of these ceremonies:& yet they will not deny that al these baptisms be good and allowed of God. In spain also they dip the child but once as it was decreed in the council of Tollet. And I am sure, they will not say that all the spaniards, so many yeares, haue wanted a thing necessary to salvation in their baptism. God also regardeth not our outward bodily gesture in our prayers: but he beholdeth the faith& earnest desire of the hart of him that prayeth, wheresoever he prayeth, and whatsoever his outward bodily gesture be.  
The same against Cresconia grammarian, lib. 1. cap. 33. to. 7. Although we haue no certain example of this matter in the caconical scriptures: yet nevertheless, the truth of the same scriptures in this matter is retained of us, when we do that, the whole Church alloweth. which church the authority of the scriptures commend. And for as much, as the holy scripture can deceive no man: who so feareth to be deceived with any dark speaking of it, let him ask counsel at the church therein, which without any doubt the holy scripture doth show.  
The answer is easy. Austen was more circumspect, then to think that any doctrine might be proved by use& custom without the scripture. For baptism of infants he bringeth in this text, except a man be born again of water& the holy ghost, he cannot be my disciple. And because the Donatists( like as the Anabaptists do now) wrest this to them, that be of yeares of discretion: against this exposition, he allegeth the maner of the Church in christening of Infantes.  
By the which he proveth, that the church hath alway taken this sentence: except a man be born again, to be spoken also of infantes. What maner of argument should this be of Austen? The exposition of the scripture,& the use of the sacraments, may be judged by the custom used in the holy Church alway: Ergo the church may make a new sacrament, and ordain any new Article of our faith without the Scripture. By the sentences before cited of Austen himself, it may be easily judged. I also grant that every exposition of the Scripture, wherein soever the old holy and true Church did agree is necessary to be believed. But our controversy here is, whether any thing ought to be believed of necessity, without the Scripture.  
The same against the Epistle of Fundament Cap. 5. Tomo. 6. I would not beleeue the Gospel, but that the authority of the Church moveth me. Ergo( say they) whatsoever the Church saith, we must needs beleeue them, as well as the gospel. This Argument is nought. For the testimony of the Church is but as a public office of a record, as the Exchequer, the court of the rolls, the office of a Recorder, or a register of all christendom: in which office men may search and haue, of the keepers, of such offices, the true copies of such lands, or other movables, as be due to them by the law. And yet may neither the Registers, Recorders, Stewards of courts, or town clerks put to, or take away any thing from the first original writings, no nor the judge himself.  
But all things ought to be judged by those writings. So likewise we beleeue the holy Canon of the bible, because that the primitive Church of the Apostles, and eldest writers, and next to their time, approved them in their Register: that is in their writings, which partly saw them, and partly heard them of the Apostles. And more receive we not, because these old Fathers of the first church testify in their books, that there was no more then these required to be believed as the Scripture of God. And yet were these writings no less true, afore they were allowed by them, then since, Christ witnessing& saying: I seek no witness of man.  
Austen to Cassulane. In these things, wherein the Scripture of god hath determined nothing, the custom of the people, and our elders ordinances, ought to be holden as a law: and the transgressors of the customs of the Church are likewise to be punished, as the breakers of Gods lawe.  
Of which things if thou wilt dispute, and reprove one custom by another: there shall arise an endless strife. He repeateth also this sentence many times: that whatsoever is universally observed and not written in the Scripture, nor ordained by general councils: is a Tradition come from the Apostles.  
answer him as Tertullian: yet of all other authors he is most plain that nothing is of necessity to salvation, besides the Scriptures of God, but let us grant for their pleasures, that those customs which they speak of, be traditions apostolic: yet they bee no longer nor otherwise to be observed, then the traditions apostolic written. Which as is before fully proved, may( and are already) bee both changed, and clearly taken away. And as concerning custom, it is plainly proved, that it is not to be received against the Scripture, truth or reason.  
They say moreover, that the perpetual virginity of our Lady is to be believed of necessity, as cyprian, chrysostom, jerome, Ambrose, Austen,& all other speaking thereof say. But this is not found in the Scripture: Ergo there is some thing to be believed that is not written in the scripture.  
The Minor, that is to say, that this is not written in the Scripture, is false. For first none of the old authors, that rehearce traditions of the Apostles unwritten, make mention of the perpetual virginity of our Lady, to be one of them: but they rehearce only diverse ceremonies, or bodily gestures, and such rites used in baptism, prayers, holy daies and fastings, which( as I haue manifestly declared) are not necessary to salvation. But the most part of them are clean taken away, and the contrary commanded, and used by the universal Church. moreover all the said authors prove her perpetual virginity by this text of Scripture.  
Ezech. 44. This door shall be still shut, and not opened for any man to go thorough it; but only for the lord God of Israell, yea he shall go thorough it, else shall it be shut still. For if these and such other fathers, had not judged her perpetual virginity to haue been written in the scriptures: they would never haue judged it to haue been a thing to be believed under pain of damnation.  
S. Jerome also calleth Heluidium a rash, and an ungodly man: because that he taught, that our Lady had other children by joseph after Christs birth, which doctrine he could not prove by the Scriptures of God. In like maner we call all thē, that preach any doctrine in the Church without the authority of Gods word, both ungodly, rash, and wicked members of Antichrist.  
Yet they bring forth to maintain their error the baptism of Infantes, which( they say) is not contained in the scriptures: and yet this is to be observed vpon pain of damnation of the said children, Ergo there is something to be done of necessity to our salvation, that is not contained in the Scriptures.  
Oh what a gap these men open both to the Donatistes and to the Anabaptistes, that deny the baptizing of Infantes. For if it were not written in the word of God, no man ought to beleeue it or use it. And so the Donatistes and Anabaptists doctrine were true, and ours false. But in deed the baptism of Infantes is proved by the plain Scriptures. First by the figure of the old law, which was circumcision. Infants in the old law were circumcised: Ergo in the new lawe they ought to be baptized. again: Infantes pertain to God, as it is said to Abraham I will be thy God, and the God of thy seed after thee. 
Gene. 17.  Christ saith also: suffer children to come to me, for of such is the kingdom of heaven. And again: see that ye despise not one of these little 
Math. 19.  ones: for their angels in heaven always behold the face of my father, which is in heaven: for the son of man is come to save that, 
Luke. 19. 1. Cor. 7.  that is lost. And again paul saith, that your children are holy now. By these and many other plain words of scripture it is evident, that the baptism of infantes is grounded upon the holy Scriptures.  
Furthermore the church( say they) hath changed the sabbath day into the sunday, which sabbath was commanded by God, and never man found fault thereat. Seing then that the church had authority to change Gods laws: much more it hath authority to make new laws necessary to salvation.  
There be two partes of the sabbath day. One is the outward bodily rest from all maner of labour and work: and this is mere ceremonial, and was taken away with other sacrifices and ceremonies by Christ at the preaching of the gospel. The other part of the sabbath day is the inward rest or ceasing from sin from our own wils and lusts, and to do only Gods will and commandments.  
Of this part speaketh the Prophet Esai. He, that takeeth heed that he vnhallow not the sabbath day, is he, that keepeth himself that he 
Esay. 56.  do no evil: and they that hold greatly of the thing that pleaseth me, and keep my covenant, unto them will I give an everlasting name, that shall not perish. And moreover the same Prophet saith: If thou turn thy feet from the sabbath, so that thou do not the thing, which 
Esay. 58.  pleaseth thyself in my holy day: Then shalt thou be called unto the pleasant, holy, and glorious sabbath of the lord, where thou shalt be in honour, so that thou do not after thine own imaginations, neither seek thine own will, nor speak thine own words. Then shalt thou haue thy pleasure in the Lord, which shall carry thee high above the earth, and feed thee with the heritage of jacob thy father: for the lords own mouth hath spoken it. This spiritual sabbath, that is to abstain from sin and to do good, are all men bound to keep all the dayes of their life,& not only on the sabbath day. And this spiritual sabbath may no man alter nor change, no not the whole church. That the utter observing of the sabbath is more ceremonial, S. paul writeth plainly: as that the holy dayes of the new moon, and of the sabbath days are nothing but shadows of things 
To january epist. 119.  to come.  
And that the outward bodily rest is a mere ceremonial precept. 
The bodily rest on the sabbath day is figuratively to be kept.  S. Austen also affirmeth, saying that among all the ten commandments, this only, that is spoken of the sabbath, is commanded figuratively: but all the other commandments we must observe plainly, as they be commanded, without any figurative speech.  
Jerome also to the Galathians 4. according to the same, saith: Lest the congregation of the people, without good order, should diminish the faith in Christ: therefore certain dayes were appointed, wherein we should come together, not that that day is holier, then the other in which we come together: but that whatsoever day we assemble in, there might arise greater ioy by the sight of one of us to another.  
But he that will answer wittily to the question provided, affirmeth 
To the perfect Christian al daies be like and every day is goodsryday, every day is Easter day, and we eat his flesh always.  all the dayes to be like, and not that Christ is crucified only on good Friday and riseth only on the sunday: but that every day is the day of the Lords resurrection, and we eat his flesh always. But fastings and comminges together, were ordained of wise men for thē that give themselves rather to the world then to God: that cannot, yea for them that will not come there at all, there to make their sacrifice of prayers to God, in the face of all the people.  
Hereby you may easily perceive, that the Church hath not changed the special part of the sabbath, which is to cease from 'vice and sin: but the ceremonial part of the sabbath only, which was abrogate, and taken away with other ceremonies of Moses law, by Christ at the full preaching of the gospel. In place whereof the church hath ordained the sunday for causes aforesaid.   

The papists objections, with answers unto them. CAP. XI.  
THey boast themselves moreover of the certainetye of their doctrine, and prove it to bee true by the long continuance thereof, and lucky prosperity of their kingdom: and their adversaries doctrine to bee false, by the persecutions, plagues, miseries, and afflictions, which they daily suffer for their doctrines sake.  
If the trial of true Religion should rest vpon antiquity of time, or vpon worldly prosperity: thē should the gentiles and Pagans, haue a great advantage of us Christians:& their religion should be better then ours, by the testimonies of our own Scriptures. For idolatry and worshipping of false Gods, and their Images, was used long before the lawe of God, written and given to Moses, in which errors and idolatry the heathen continue unto this day, in great prosperity& wealth under most victorious Emperours and Princes: whereas the true church of Christ hath been most miserable afflicted, from time to time: first under the egyptians, after by the Philistines, canaanites, Pharesites, &c. then by the babylonians, assyrians, Mede●, Persians, syrians, and romans, both subdued, conquered and lead away captives. And last of all( by the turk& the Pope, the two horns of Antichrist) the true church of Christ hath been most cruelly persecuted unto death, with prison, famine, water, fire, faggot, and sword, these vij. or viij. yeares last past. which turk and Pope, although they be mortal enemies the one to the other, yet as herod, Pilate, the Bishops, Scribes and Phariseis, although they were utter foes each to other, conspired against innocent Christ, causeless condemning him to death on the cross. In like maner, I say, the Pope and the turk do fully agree in this one point, to persecute& murder christ in his faithful members. For as the son cannot be without his brightness, nor the fire without his heat, so cannot the true church of god, be long without the cross of persecution, as witnesseth S. paul: all they that will live godly in Iesus Christ shall suffer persecution. And our saviour Christ saith plainly, that his kingdom is not of this world.  
For if they persecute me( saith he) they shal also persecute you: and 
Christes bage.  christ giveth not to his apostles earthly peace in this world, but peace and quietness of conscience, joined with persecution. For if the wicked persecuted Christ himself, shall they not also persecute his servants? And if they so handled Christ, being the lively three, what think you shall they do to us, his withered branches? And as the true Church of Christ, can never be long with out persecution: in like maner can the false Church of satan, and antichrist, never cease from persecuting, as it appeareth througheoute the Histories of the whole Bible. Of the tirranie, and cruelty of Antichrist in persecuting of Christes true Church, prophesied Daniel long before: speaking of 
Dani. 7.  the Empire and Regiment of Rome. The 4. beast( saith he) shall bee 
The mark to know antichrist by, is to prevail( by persecution) against Gods elect sainctes, daniel. 8. and the mark of the true church is to be persecuted of antichrist.  the 4. kingdom, which shall be greater then all other kingdoms: it shall devour, tread down and destroy all other lands, he shall speak words against the highest of all, he shall destroy the Sainctes of the most highest, and think that he can change times and laws: and again he saith of Antiochus, which was a figure of Antichrist: there shall arise a King vnshamefaste of face, he shalbe wise in dark speaking, he shalbe mighty and strong, but not in his own strength, he shall destroy above measure, and all that he goeth about shall prosper in his hand: his heart shall be proud, he shall slay the strong and holy people, and through his craftiness falsehead shall prosper in his hand, and many one shall he put to death in his welthines: he shal stand up against the Prince of Princes, but he shalbe slain without hand. Of the tirrany and prosperous success of antichrist in slaying of the Sainctes of God, and the reward of them that be slain for the witness of Gods truth, speaketh also saint John in the 6. Chapter of his apocalypse, under the opening of the four& five seals: and 
red the places.  in the 17. chapter, he lively setteth forth the Pope in his own colours, under the person of the whore of babylon, being drunken with the blood of sainctes: pointing as it were with his finger who this whore of babylon is, and the place where she shall reign, saying: the woman, which thou sawest, is that great city, which reigneth over the kings of the earth. Now what other city reigned at that time or at any time since under the Christian kings of the earth, but onely Rome? Whereof it followeth Rome to bee the seat of Antichrist, and the Pope to be very Antichrist himself. I could prove the same by many other scriptures, old writers& strong reasons. But for as much as Rodulphe gualther hath written hereof a notable work in latin, and now of latin translated in to English by I. O. I remit the Reader to his book, wherein he may be fully satisfied hereof. Of the prosperity and security, that the false Church hath in worldly pleasures, using the same with all greediness and voluptuousness of carnal lusts, with the wicked devices of tyranny against Christ and his true members, wherewith the ungodly daily persecute& murder gods elect for his truth, with the reward also of them that suffer for the same truths sake: it is most plainly written in the 2. and 3. Chapters 
red the chapiters.  of the book of wisdom.  
By these Scriptures now rehearced it appeareth most plainly, that worldly prosperity of the Pope and his clergy prove not the truth of their doctrine: nor yet persecution of Gods true Preachers,& other faithful people, argueth their doctrine to be false. But if thou wilt needs know where the true church of Christ is& where the false, and not be deceived: herein take this for a plain and full answer, that wheresoever the word of God is truly preached without addition of mans doctrines& traditions,& the sacraments duly ministered according to Christs institution, there is the true church, the very spouse of God Christ being the head thereof. But how many, and who of that number, that hear the word of God, and receive the sacraments, be gods elect and church,& true members of Christ, is known to God only. For the Lord knoweth who be his, and no man can tel, of an other man, whether he be worthy love or hatred, although their works seem never so holy& glorious afore men, so great a witch is ipocrisie.  
Last of all to make all cock sure, and to maintain their idolatry beside, yea and also contrary to the word of God, as invocation and praying to saints, worshipping of Images and relics, with pilgrimages, and offerings and the sacrifice of the mass, for the quick and the dead, and pardons to deliver dead mens souls from purgatory, holy bread, holy water, ashes, palms, and such other bagguage: they allege revelations of angels, of our Lady and other saints,& dead mens souls appearing to diuers men and women, bidding them to cause certain masses, trentals, pilgrimages, and offering to Images& relics, of this and that Saint, to be done for them, and they should be delivered from the fire of purgatory, where the pains be greater( say they) than mans wit can comprehend. And when such masses, pilgrimages with offerings to saints relics and Images be done for them, they appear to the same persons again, saying, that by such means they be delivered our of purgatory into the eternal joys of heaven: they tell also of many wonders and strange miracles, to prove their doctrine, in all these aforesaid things, to be true. And because they haue great profit and advantage thereby, they( counting gains godliness) haue filled all their books with such vanyties and lies: of which some be so fond, and so directly against Gods glory, that the most earnest papists( having either learning or wit) be ashamed of them. Yea and the Pope himself hath clean put thē out of Gods service, used in the Church of Rome: and yet must wee red them, believe them as necessary articles of our faith, or else burn therfore like heretics.  
By them manifest and plain words of the scriptures, and the consent of the most ancient authors before witten, it is evident, that neither the visions of Angels, aparitions of the dead, nor miracles nor all these together joined in one, are able or sufficient to make any one new article of our faith, or stablish any thing in religion, without the express words of God: because that all such things( as is before proved) may be, yea and haue been( through Gods permission for our sins and vnbelefes sake) done by the power of the devil himself, or feigned and counterfeited of his lively members, monks, and friars, with other such hypocrites.  
But what shall satan need to tel oracles, use visions, show apparisions, or work miracles now adays? what should he need to toil herein himself? or why should he not, like a gentleman, take his ease in his inn? seeing his subtle servants, monks, friars, Nonnes and other Pope holy hypocrites, can and do counterfeit such things daily, and from their beginning hath done diligently: parte whereof I shall rehearse. About fourteen yeares paste at orleans in france 
John Sleydan.  the Prouostes wife died, willing to be butted at the Friers in the same city, without pomp or other solemnity commonly used at burials, wherefore the friers, fearing to lose a great pray, if this should be suffered to enter into the heads of the people, caused a young friar to speak in a vault in a womans voice, many people hearing it: and said that she was the soul of the Prouostes wife, condemned in hell for contemning of the suffrages of the holy Church, commanding also her body to be cast out of Christian burial. But the provost so bolted out the matter, that the young friar confessed the place and the maner of his speaking:& al the friers were openly punished for that fault in the common market at orleans. But let us come home to our own realm of England. About 30. yeres past in the borders of Wales, within a Priory called Limster, ther was a young woman called the holy maid of Limster, which, as the famed was, lived only by Angels food,& was enclosed within a grace of iron. unto whom certain days when the Prior of the place said mass, the third part of the Ost went hanging in the air( by miracle, as it seemed) from the altar, where the Prior massed into the maids mouth: which thing brought the people into a great opinion of holinesse in her,& caused great pilgrimage to be there used. But when the Lord of Burgauenny with his brother sir Edward Neuel& diverse other gentlemen& Gentlewomen came to try the truth hereof: they caused the door to be opened,& straigthwayes the dogs fought for bones, that were under her bed, whereupon they searching farther, found a privy door, whereby the Prior might resort to her and she to him, at their pleasures:& then she confessed that she made( as it were) two fine threads of her own hears singly tied together with fine knots: and then made a big hole with a bodkin, through the corner of a quarter of the Ost,& fastened one end of the said hear to the corporas, where the said Prior said mass, and the other end to her own bed, wherein she lay, and tied the other hear fast to the quarter of the Ost, and wrapped the other end about her own finger. And when the Prior had received his portion of the Ost, she word up the thread( whereto the host was tied) vpon her fingers, and so conveyed the Ost into her mouth. This both the Prior and she confessed, and did open penance for the same. To Saint Albans, about xxviij. yeares past came a maid creeping upon her knees and leaning upon two short staues inquiring after Saint Albans bones, affirming that she should be made whole and go nought, so soon as shee should come to the place where Saint Albans bones were. In token whereof an angel had delivered her a key, whereby she should certainly know where his very bones were. And when shee passed thus through the streets of saint Albans creeping on her knees till shee came to Saint Albans Shrine, after she had made her prayers devoutly there, shee took out the key of her purse, which shee said an angel had delivered to her: and then she stood up right, and opened the shrine with the said key,& thē kneeled again to pray,& to give thankes to God,& saint Alban for her healing& giuing her strength to walk, which was born lame. And by& by the Monks would haue had it rung for a miracle, but some wiser men thought it meet to try the matter better,& to examine her farther, before they began to ring a miracle openly. And vpon her examination, she said that shee had been lame from hir birth, declaring both her kindred and place where she was born.  
Vpon which confession she was committed to a Nonnerie called Sopwel, there to tarry until messengers, which they strait way sent forth, might return and testify the truth. And so she daily and holily visited S. Albans shrine. But the night before the return of the messengers she was conveyed a way and never heard of nor seen after. And the messengers declared to be lies all that ever she had said: for there was never none born lame, nor none of her name, where shee said she was born.  
A strange thing it is to hear of the wonderful trances& visions of mistress An Wentworth of suffolk, which told many men the secrets of their harts, which they thought no man could haue told but God only: she cut stomagers in pieces and made them whole again, and caused diverse men that spake against her delusions, to go stark mad. All which things were proved and openly by her confessed to be done by necromancy and the deceit of the devill.  
But Elizabeth Barton, called the holy maid of Courtop street in 
Elisabeth barton.  Kent, passed al other in devilish devises. For she could( when she list) 
O diuilishe illusion.  fain herself to be in a trance, disfigure her face, draw her mouth awry toward the one ear, feigning that she was thus tormented of satan for the sins of the people, and delivered from his power by our blessed Lady of Courtop street, and by her led into heaven, hell, and 
red more of her in her book set forth in print and in walls chronicle.  purgatory: and there saw all the joys and pains of those places,& took vpon her to prophesy of things to come,& of the Kings death. This instrument of the devill drew into her confederacie both of heresy and treason, holy monks of the Charterhouse, obstinate( they would be called) observant Friers of Greenwich, nice Nons of Sion, black monks( both of coules and conditions) of Christs church and Saint Austins of canterbury, Knights, squires, learned men, Priestes, and many other: of which sort( whether they were blinded by her or else of their own mere malice& hypocrisy dissembled the matter) some, by due proof made against thē, were justly condemned, both of heresy and treason, and suffered with the said Elizabeth Barton, according to their demerits: and some acknowledging their own offences, were delivered by the kings pardon. This wicked woman 
A letter forged as though it had come from heaven.  caused a letter to be made by a monk of S. Austins of Canterbury in golden letters, feigning the same to be delivered to her by an angel from heaven. This monster was conuented both before W. Warham, Archbishop of canterbury, and Thomas Wolsey cardinal and Archbishop of york. Who either because that generation of the clergy hath alway defended Idolatry and superstition, or because she knew 
Bihsops ever haue been bolsterers of Idolatry.  to much of their incontinency and other wickedness of living( for she threatened them with eternal damnation, except they repented& amended their lives) they clearly discharged her without finding of any fault in her at all. But when the matter came to be examined by Thomas Cra●mer, Archbishop of canterbury, and Thomas cronwell, then master of the rolls: they so handled the matter, that they found out the whole neast of that conspiracy: wherein was disclosed the whole number of those confederates, their books of heresy and treason, the authors and writers of the same, and of the letter feigned to be sent from heaven. All whose detestable facts, as well of Idolatry, heresy and also of treason, were so wittily and learnedly by Gods word convinced at Canterbury by Doctor Heath, now chancellor of england,( she being present and openly confessing the same) and also by another learned man at Pauls cross: that the most part of them, which were before by her seduced, did then utterly abhor her shameless and abominable facts. What a crafty point of legerdemain was played about the beginning of King Edwardes reign by a 
A notable miracle.  Priest? which being at mass pricked his own finger and caused it to drop vpon the Ost, persuading the people that the host bled of itself by the miraculous working of god, for to make the world believe the body of Christ to be as really and natuarlly in the sacrament, as he was born of the virgin Mary his mother. For the which heinous fact, proved against him and also by him confessed, he did open penance at Pauls cross. I will rehearse one sermon, made in queen Maries beginning by a momish monk, and so leave off their vain and wicked lies. A new upstart preacher, being sometime a monk of Christes Church in Canterbury, stepped into the pulpit in saint Pauls Church, saying 
Christ proved really in the host by two horses, the devil speaking in one of them.  that the very body of Christ is really& naturally in the sacrament of the altar: yea by Gods body is it, quoth he:& because that neither oath nor perjury can prove a good argument, he proved the same by three notable miracles. The first of an horse, refusing to eat wafers so long, as their cakye God was among them: the second by the devil speaking in likeness of an horse, being coniured of a priest by gods body to tel what he was: and the third a maid of Northgate parish in Canterbury, who he said in pretence to wipe her mouth kept the host in her handkircher. And when she came home, she put the same into a pot close covered& spitted in an other pot:& after a few daies she, looking in the one pot, found a little young pretty babe, about a shaftmond long, and the other pot was full of gored blood. Here is goodly pulpit matters to prove new articles of our faith: for if the priests that  told the story of the 2 horses, or the maid that said the bread was turned into a little child, or the monke, that preached these shameful blasphemies, or the devil hinself, who is father of lies could lye, speaking in the horse, or in any of thē: thē do al these foresaid miracles prove nothing his purpose. But O merciful God, in what a miserable state were we thine afflicted members, if it were true, which they say, being both enemies to thee& to us also for thy truths sake? For we would not only suffer extreme miseries, as loss of our goods, good names, and the company of our dere friends in our native country: but also burn as heretics in this world if we came in their cruel handling,& also burn eternaly in the unquenchable fire of hel, if their cruel curses might take effect. wherefore we yield thee most hearty thanks, O father of al mercies,& to thy son Iesus Christ our saviour, which hast promised for his sake,& in his name thy kingdom of heaven to al thē, which suffer persecution for thy righteousness sake. How shal we then know true visions of Angels, from false, true apparitions& miracles, from counterfeit, but by the scripture of God, which is the rule,& true measure, wherewith we must try al things, as S. John saith: beleeue not every spirit, but prove thē whether they be of God. For many false Prophets are gon out into the world. Hereby is the spirit of God known, saith he: every spirit which confesseth that Iesus Christ is come in the flesh, is of god, &c. whosoever therfore saith, that there is any thing that pacifieth the wrath of God or obtained his favor& forgiveness of sins but only Christs death& passion: he denieth Christ to be come a saviour in the flesh. wherefore these Angels, saints, souls of the dead, and miracles that allow worshipping of saints by invocation& praying to thē, the sacrifice of the mass for the quick& the dead, worshipping of Images, pilgrimages, offerings to holy relics, to forgive sins or to deliver the dead out of purgatory: deny Christ to be come an only saviour by his flesh. For they make all these to be saviours from purgatory, or at the least, coadjutors to help him in that office of salvation& delivering those souls from sin& the pains due for the same: and so they cannot be of God but of Antichrist. Thus I haue plainly, fully& truly without fraud of cloaking, or colour of rhethorike& dark speech, to blind the eyes of the simplo people, answered to al( that I remember) which the Papists do or can allege, either by writing, preaching or reasoning, for the defence of their unwritten verities, whereupon they build so many detestable idolatries& heresies:& the same answers, if they be aptly applied& placed by a discreet& witty reader, will suffice for the answer to al that ever they haue or can bring forth for the maintaining of their unwritten and uncertain verities. And yet I will not be so much wedded to mine own wit or will, but that if they be able to answer so plainly& truly to the scriptures, Authors& reasons rehearsed by me, as I haue done to theirs,& to prove their doctrine of unwritten verities by as plain consent both of scriptures, ancient doctors, and as pithy arguments as I haue done mine, and set it forth in print to the iudgement of the whole world, as mine is: I shal not only aclowledge mine ignorance and error, but I shal gladly return into England, recant mine heresies, openly submitting myself to such discipline& correction, as they shall think meet for mine offences. But if they refuse to answer my book by writing& using their old trade burn both my book and the Readers thereof: let them know they shal do nothing but cut of the head of Hidra. For, for every heretic( as you call thē) which you shall burn, will arise many faithful and constant Christians. For except the grain or corn of wheat die, it remaineth alone: but if it die, it bringeth forth much fruit. Wherefore I most heartily beseech the father of heaven of his infinite mercy( if you be not indurate in your hearts with that sin, which is irremissible and shall never be forgiven in this world nor in the world to come, and resist the holy ghost impugning the truth of god of you known,& defending& maintaining wicked doctrines, which your consciences bear record to be Idolatries& heresies) that he will mollify your stony harts, and give you fleshly hearts: yea rather spiritual& godly hearts to worship him truly in spirit, according to his Godly will, expressed in his holy word written. And I exhort all you, which fear God and bee desirous to save your own souls, to 
Which is Rome.  fly from this whore of babylon, and from al her tetestable Idolatries& heresies, not building vpon the sure rock of Gods infallible word written but vpon the quauemire of unwritten verities: whereupon whatsoever is builded forthwith either sinketh or quiter overthroweth. And stand thou fast and stay thy faith, whereupon thou shalt build al thy works, vpon the strog rock of Gods word written and contained within the old Testament and the new: which is able sufficiently to instruct thee in all things needful to thy salvation, and to the attaimment of the kingdom of heaven. To the which I beseech the almighty Father of heaven of his infinite mercy and goodness, and by the merites of his onely son, our saviour and redeemer Iesus Christ, through his onely spirit in us bring us all. Amen.   
FINIS.