Answer to John De Albines, Answer to discourse · Chapter 5
The V. Chapter.
THe like vntounto this is confirmed by Vincenſius Lyrinenſis (of whom we hauehave ſpoken before) for he ſaith in the booke aboue named, that that perſon ought to be eſteemed a true Catholicke,aThis rule is ſound and good, but it quite ouerthroweth popery, becauſe it cannot be proued to be this ancient Catholique faith. For …he contrary is certaine both by ſcripture, and all ſound antiquity. that hath nothing in greater cōmēdation, then the true religion of the Catholick faith: yea, although it were the wiſeſt man in the world, and the greateſt Philoſopher, and the faireſt ſpeaker that euer was, if he came to ſpeake againſt the old doctrine, that hath beene taught vsus of our forefathers, time out of mind, we ought (ſaieth he) to diſdaine that learned Clarke, with al his philoſophy & cūning, & to holde our ſelues to the anciēt opinion of the church, the which hath continued vntill this preſent day.bBut ſuch as all popery, and no part of our religion. And if that nowe one ſhould bring a new doctrine, that was not heard of before, contrary vntounto that, that hath euer bene taught in the Church, ſay, that it doeth not appertaine vntounto the ſtate of the Catholicke faith, & that it is no religiō, but a temptation. And therefore, if we wil be ſaued, we ought to liue and die in that faith, that hath continued by ſucceſſion of Paſtours, euen frō Chriſts time vntounto theſe daies. S. Irenaeus a very famous writer,Lib. 4. contr. haer. cap. 65. in his fourth book againſt hereſies, the 65. Chapter, who was within a few yeares of the Apoſtles, Archbiſhop of Lions, writeth the very like,cProue your religion now to bee the ſame, that was in Irenaeus time, and then you ſay ſomething, & his teſtimony make for you, otherwiſe not; and this is impoſſible. ſaying that the true faith & the true knowledge of God, is the doctrine of the Apoſtles, & the ancient eſtate of the Church throughout the world, according to the ſucceſſiō of thoſe Biſhops, vntounto whō only the Apoſtles cōmitted the cuſtody of the Church throughout the world; the which (ſaith he) is come to vsus. This ſaied Irenaeus doeth write in his third booke, and ſecond Chapter, that he and his fellowes did withſtand the Valentinians and the Marcioniſtes, which were great heretiques, by the traditions of the Apoſtles,dA curſed gloſſe, for it corrupteth the text; for the tradition that he ſpeaketh of, had good warrant in the writē word. that is to ſay, the doctrine not writen, but receaued from age to age of the Apoſtles, and ſo continued till their time. He ſaith likewiſe: vntounto the Traditions which are of the Apoſtles, and that by ſucceſſiō of paſtours hauehave beene vſed in the Church, we doe perſuade and prouoke thoſe that ſpeake againſt Traditions. Hee writes as much more in the third Chapter of the ſaied booke: Foraſmuch (ſaith he) as it were to tedious to ſet forth in one booke the Succeſſours of al the Churches, and to tel thē one by one, we do… throw thoſe, that for vaine glory doe ſeek to gather diſciples togither, touching them contrary to that, that doeth appertaine vntounto the traditions of the Apoſtles, the which we doe ſhew to thē by the ſaied Traditions, and by the faith that hath beene taught, and is come to vsus by ſucceſſion of the Biſhops of the great and ancient Church of Rome, the which was founded by the two glorious Martirs and Apoſtles, Saint Peter & Saint Paul. Theſe are his words in his third booke aduerſus haereſes, aThe third you ſhould ſay.the fifth Chapter. And at the beginning of the ſaied Chapter he ſaieth thus: All theſe that will vnderſtand the trueth, may preſently regard the traditions of the Apoſtles, which are manifeſt throughout the world, and wee cannot count the number of thoſe, that hauehave bene inſtituted and ordeined Biſhops in the Church, and their Succeſſours till our daies, which hauehave neither knowen nor taught any thing like vntounto the fables and tales, that theſe doe preach vntounto vsus.bIf you ſay ſo, you ſay it without cauſe, and vntruely. Not without cauſe we may now a daies ſay the like of the Lutherans, Caluiniſtes, & other ſects of our time. After this he doeth ſet forth all the Popes of Rome, cIf the Popes euer ſince had beene like theſe, you and wee ſhould not hauehave needed to ſtriue, as we doe.from Saint Peter vntounto Eleutherius, which was Pope in his time. And he did affirme, that that number did ſuffice to proue that the doctrine of Marcian and Valentinian was falſe & very hurtfull, becauſe that it was vnknown, or at the leaſt, not receiued or approued by the Church, being vnderunder the gouernance of any of th…ſe Popes. Then with greater reaſon ought preſcription to take place againſtdTrue, but ſuch you ſhall neuer proue ours to bee. a new doctrine, which hath beene vnknowen this 1500. yeares, or at the leaſt, if any body ſought to publiſh it, he was condemned, as a falſe per…itious hereticke.
The V. Chapter.
YOu muſt remember, that Vincentius liued 1000 yeares ago (by your own cōfeſſiō) & that therfore he ſpeaketh of their time, and of the Catholique Church, and ancient faith, that then was. Whereof (if you vnderſtand him) we ſay as he ſaied, and are more willing to ioine and holde communion with that Church of Chriſt, that he ſpeaketh of, then you; but then his ſaying maketh directly againſt you. For neither your Church, nor faith was in his dayes. We graūt you alſo, that Irenaeus did vrge ſucceſſion of perſons, to ſtop the mouthes of the heretiques, as you ſhew in this Chapter out of him: but withal then you muſt not forget, that he liued not long after the Apoſtles times, when as yet they, whoſe Succeſſion he alleadged, continued in the ſincerity of the Apoſtolique doctrine, from which long ago your Roman Church, as it is now, hath fallen by antichriſtian apoſtacy. For that hee calleth the principall ſucceſsion: and thoſe biſhops onelyonly he teacheth are to be obeyed, who togither with the ſucceſsion of their Biſhoprickes, hauehave receiued the gift of trueth, as I noted vntounto you out of his fourth booke 43 Chapter, in my anſwere to your firſt Chapter. But Irenaeus no where preſcribeth, that his example of vrging hereticks to ſee their folly by Succeſſion, for a perpetuall rule to followe; neither therein doeth he prophecy, that for 1000 yeares after, & further, thoſe ſucceſſiue lines of Biſhops, or any other would continue ſo in poſſeſſion of the trueth of doctrine, as that ſafely alwaies they might be ioyned vntounto. For he was not ignorant, what was prophecied concerning the comming of Antichriſt, 2, Theſſ. 2. and Reuel. 17. and that Paul tolde to the Paſtors of Epheſus (Act. 20.) that after his departure, there would ariſe vp euen amongſt themſelues grieuous wolues not ſparing the flock: which muſt needs import, that howſoeuer in his time he thought ſometimes of ſucceſſion of biſhops, that continued in the trueth; that yet it was farre from his meaning to prophecy, that ſo it would be alwaies. You reaſon therefore in this point as one; that to proue the ſtewes at Rome now to be pure virgins, ſhould alleadge for proofe thereof, that they were ſo when they were yong children. For euen like difference and ods there is, betwixt the Church of Rome now, and her biſhops and paſtours, and that that was in the daies & times, that you and the authours, that you alleage, ſpeake of. For whereas vntounto theſe times, ye Church of Rome & her biſhops & paſtours, ſtoode and continued in the trueth; ſince, not only many of the biſhops of Rome themſelues, whom you hold are freeſt & furtheſt of, of al other from erring (as I hauehave ſhewed already moſt plainly) fell into hereſie, but alſo al your Romiſh doctrine, which we now count & cal papiſtical, was diuiſed & found out ſince thoſe times, and is alſo not only beſide, but contrary to the doctrine then taught & receiued, by the ancient Church of Rome & her paſtours; as, ere I hauehave done wt you, I hope (at leaſt in great part) ſufficiētly to proue. It ſhould ſeeme therfore, that either you in thus reaſoning are very childiſh your ſelfe, or els you thinke you hauehave to deale but with babes and fooles; in that becauſe Irenaeus that floriſhed within two hundred yeares after Chriſt (when the Church was yet pure and vndefiled, in compariſon of the tymes that followed) could and did vrge Succeſsion of perſons ioined with ſucceſſion of trueth: therefore you may, that liue 1500. yeares after Chriſt and more. You muſt firſt proue, that ſucceſſion of trueth is vnſeparable from perſonall ſucceſſion, & that euer ſince, and now alſo, the Biſhops & paſtours, whoſe perſonall ſucceſſion you bragge of, hauehave continued in the trueth as well, as they did, whoſe names he reciteth. Whereof neither, ſhall either you or any of you be able to proue, as long as the world ſtandeth. Fye therefore for ſhame, that you neuer hauing proued either of theſe, nor yet being able to doe it, you ſhould cōclude, that your preſcription againſt our doctrine (which you call newe, at your pleaſure though indeede it be moſt ancient; witneſſe the olde teſtament and the newe) much rather ought to take place, then his in his time againſt heretiques, that then taught diuerſe baſphemous hereſies directly againſt the ſcriptures. You ſay, our Religion hath beene vnknowen this 1500. yeares: or at leaſt, if any body ſought to publiſh it, he was condemned as a falſe pernitious heretique. But you doe but ſay thus, you proue it not, nor euer ſhall. For it was both heard and knowen, many 100. yeares before yours was hatched: and if eueryevery one were ſo condemned that taught it, then was Chriſt and his Apoſtles ſo condemned. For vnleſſe by ſcriptures we can proue ours to be, the ſame that theirs was, wee aſke no fauour at your hands. And as long as we can doe ſo, the more we and our predeceſſours hauehave beene condemned by you, the more we knowe, we hauehave beene bleſſed of God. Now whereas you ſay in this Chapter further, that Irenaeus did withſtand heretiques, by the traditions of the Apoſtles, adding your gloſſe, that is to ſay, by doctrine not writen, but deliuered from hand to hand, and ſo receiued from age to age, frō the Apoſtles to that time: therein through the ambiguity of the word (Tradition) craftſly you ſeeke to deceiue your ſimple reader, and indeede you giuegive a gloſſe, that corrupteeh the text. For let that place of Irenaeus in his third booke and ſecond Chapter be peruſed, and that alſo which followeth in the third Chapter of the ſame booke (though either you or the Printer miſtaking it, ſend vsus to the fifth Chapter, where the wordes are not, which you cite) and moſt euidently it ſhall bee proued, that though Irenaeus hauehave there the words by you cited, yet by the traditiōs of the Apoſtles, which he ſpeaketh of there, he meaneth no doctrine, nor points of doctrine (as you doe vſually by that word) contrary, or beſides that, which was alſo taught in the word writen. For the queſtion was of God the father of our Lord Ieſus Chriſt, which Valētinian & Marcion denied: againſt whō he there ſheweth, that he fought firſt with the ſcriptures: wherewith when they were vrged, he ſaith, they are turned ſtreight into an accuſation of the ſcriptures, as though they were not right, had not authority, might diuerſly be takē; ſaying further, that trueth could not be found of them, by thoſe that are ignorant of traditiō. For the trueth was not deliuered by them, but by liuely voice: & that therefore Paul ſaied, we ſpeake wiſedome amongſt them that are perfect, not the wiſedōe of this world. And this wiſdome to eueryevery one of them (ſaieth he) is that which he himſelfe hath deuiſed. Of which heretiques (their wordes & yours, when you are called to the touchſtone of the ſcriptures, are ſo like) vndoubtedly you hauehave learned to plead againſt the ſcriptures, for your vnwritten traditions. Now when thus he had ſhewed, how the heretiques in his time, ſhunned triall by the ſcriptures, and appealed to tradition, he goeth on and ſheweth, that when he was contented to come to the traditiō of the Apoſtles, kept & obſerued in the church, downe from the Apoſtles to thoſe times by ſucceſſion of paſtours, then they reſiſted tradition alſo, ſaying, that they were wiſer, then either thoſe paſtours, or the Apoſtles themſelues: and ſo indeede neither by the ſcriptures, nor yet by making demonſtration vntounto them, that the ſame doctrine taught in the ſcripture, was alſo deliuered by liuely voice, firſt by the Apoſtles, and ſo receiued from age to age and continued in by thoſe paſtors, of whoſe ſucceſſiō he ſpeaketh, could ſtop their mouthes. And thus any mā of meane capacity may perceiue, that in theſe places Irenaeus his drift only is, to ſhew the heretiques, that the doctrine which he taught, concerning God the father of our Lord Ieſus Chriſt, firſt was warranted by the Apoſtles writings, and then alſo taught by them, by liuely voice, and ſo deliuered and continued from hand to hand, amongſt the faithfull paſtours, ſucceeding one another euen vntounto that time. And that he calleth this the tradition of the Apoſtles, and not (as you falſly expound him) doctrine vnwriten, beſide or contrary to that which is writen (as the Popiſh traditions you ſtriue for bee) if you had beene diſpoſed you might hauehave learned in the 1. Chapter of the ſame booke, where he ſaieth, That which firſt they preached, after by the wil of god, tradiderunt nobis, they deliuered vsus in writing, to be the foundation and piller of our faith. And indeede it is an vſuall thing, with the fathers of the primitiue Church, often by the tradition of the Apoſtles, to vnderſtand the very ſame doctrine, which is conteined in their writings. Herein therefore, & ſo likewiſe in all other points in controuerſy betwixt vsus, it is a cōmon tricke wt you papiſts, to vrge the fathers wordes quite contrary to their true meaning.
But becauſe you firſt, and namely bring in Irenaeus for your vnwriten traditions, which is the window indeede, that you would hauehave faine left open vntounto you, for then thereby, you hope you may thruſt in and vponupon the Church, what you liſt: and ſo countenance thereby your Antichriſtian doctrine, when all other ſhifts faile: let vsus ſee, whither this cannot yet further be made manifeſt out of him. He (as Euſebius reporteth Hiſt. Eccleſ. lib. 4. cap. 14.) ſaied, that Polycarpe taught, that one and ſole trueth, which he had learned of the Apoſtles, quae & Eccleſia tradit, which the Church deliuereth forth. Where of neceſſity, by thoſe things which the Church deliuereth by tradition (that he there ſpeaketh of) you may not vnderſtand any other, but thoſe which hauehave warrant from the word writen, and in no caſe thoſe things that are beſides that or cō trary thereunto: for then, hee would not hauehave called that which Polycarpe preached, the one and ſole trueth: for queſtionles thoſe things are true, that are conteined in the ſcriptures. And this clearely appeareth, if you marke the wordes as they are in Irenaeus himſelfe, in his 5. booke & 20. cap. that Euſebius hath relation vntounto; which are theſe, Polycarpe did mention, or teach thoſe thinges, which he had heard of the Apoſtles, that is, all things agreeable to the ſcriptures. Againe the ſame Irenaeus in his 3. booke and 3. cap. (which is one of the Chapters by you before alleadged) ſaieth, that vnderunder Clement, the Church of Rome wrought to the Corinthians, ſhewing them, quam traditionem, what tradition of late they had receiued of the Apoſtles, that is to ſay, that God the father almighty, and ſo forth (as is expreſſed in Moyſes) is the father of our Lord Ieſus Chriſt. And that he is ſo taught to bee, of the Churches (ſaieth hee) they that will learne, may by the Scriptures, and ſo they may vnderſtand the Apoſtolique tradition of the Church. Where it is moſt cleare, that he telleth vsus himſelfe, that by the Apoſtolique tradition, he vnderſtandeth this ſame doctrin of God the father, which before they wrote, the Apoſtles deliuered vntounto the church by liuely voice, & afterward, as it appeareth, they ſet down in writing. Is this thē honeſt dealing in you, to make your Reader beleeue, that he meant of vnwriten doctrine (ſuch as ye is, for which you & we ſtriue) ſeeing he telleth you himſelfe, that by the Apoſtolique tradition of the church, you are to vnderſtād this doctrine of God the father, moſt plainely & plentifully writen and ſet downe in the ſcriptures? You might hauehave learned of S. Paul (2. Theſ. 2.15.) that the word foreign, tradition, may as wel be referred to expreſſe doctrine in ſcripture, as that wc is deliuered by word of mouth: where the Apoſtle (as then very litle of the new teſtamēt being writen, and as then therefore the whole Apoſtolicke doctrine therein not being expreſſed) ſaith, Hold faſt brethrē, the documēts deliuered you, whither by word, or by our Epiſtle. But you are the leſſe to be blamed & the more to be borne withall, for this your wilful thus abuſing your reader, becauſe the making or marring of your church and Religion, ſtādeth vponupon vnwriten verities (or rather forgeries) which you call the Apoſtolicke or the holy churches traditions. For there are few or none of thoſe points of Religiō, wherein we differ from you, and ſtriue wt you about; but your owne great champions hauehave confeſſed, hauehave their ground from hence, and not from the ſcriptures. As any man, that will take the paines to reade them, may ſee, in Peter Soto againſt Brentius, in the 5. cap. of Caniſius catechiſme, & in the 5. booke & 100. c. of Lindans panoply, where they reckon vp almoſt all the points in controuerſie betwixt them & vsus in Religion, and when they hauehave done, plainely cōfeſſe the ground thereof to be but tradition. And therefore to countenance this onelyonly bulwarke of your church & Religion, at leaſt wt thoſe that either for lacke of leaſure or learning cānot examine your quotations, it is not your fault here alone, but the cōmon fault of you all, where you finde any mention in fathers of tradition, though it be neuer ſo euident that thereby they meane nothing, beſide that which alſo hath warrant from the word writen, to alleadge that place ſtreight to countenance your vnwritē traditiōs. To preuēt you therfore hereafter of thus abuſing the ſimple, I would wiſh thē & all others to mark, how flatly againſt your vnwritē & vnwarāted traditiōs by ye writē word, the fathers wt one conſent hauehave writē, for ye abſolute ſufficiēcy of ye ſcriptures. Beſides yt, wc you heard out of Irenaeus & Tertulliā, to this purpoſe, Irenaeus ſaieth further, in his fifth book, we muſt run to the Church, & be brought vp in her boſō, & nouriſhed with the ſcriptures of god. And Tert: againſt Hermog. writeth, Let Hermogenes ſhew, that it is writen: if it be not writē, let him fear that wo, that is threatned or appointed to the adders, or takers awaie. As for Origen, we hauehave heard him tel vsus before, that our ſenſes and declarations without the witneſſe of the ſcriptures, hauehave no credit in his. 1. Hom. vponupon Ierem. And great and worthy Athanaſius ſaieth, The holy ſcriptures giuen by diuine inſpiration are ſufficient to ſhew the trueth, againſt Idol: Hillarie ſaieth, it is wel, that we are content with thoſe things that are writen, in his third booke of the Trinity. Cyrill vponupon Iohn in his 12. booke and 68. cap. graunteth indeede, that all things that Chriſt did are not writen, but hee ſaieth, thoſe things are writen, which the writers thought ſufficient both for maners and doctrine. Chryſoſtome writing vponupon the 2. to Timothie. Homil. 9. ſaieth, If there be anie thing needefull, either to learne or to bee ignorant of, we ſhall learne it in the Scriptures: and in the commentary vponupon Matth. commonly alſo fathered vponupon Chryſoſtome, wee read theſe golden words, They that be in Chriſtianity, let them flee to the Scriptures, becauſe they can hauehave no other proofe of Chriſtianity, but by the Scriptures. To this end read alſo Chryſoſtome vponupon the 2 to the Theſ. Hom. 3. Baſil alſo very ſharpely writeth, that it is a moſt euident argument of infidelity, and a moſt certaine ſigne of pride, if any man, either doe reiect any thing of that which is writen; or bring any thing not writen, ſeeing the Lord ſaieth, My ſheepe heare my voice, and they follow not the voice of a ſtrā ger: in his treatiſe of true and godly faith. Where alſo he noteth, that Paul Galat. 3. by an example taken from men, moſt vehemently forbiddeth, that any thing be put out of the ſcriptures of God, or (which God forbid, ſaith he) be added thereunto. And therefore he in Moral: Reg. 26. ſaieth further, Whatſoeuer we ſay or doe, it muſt be confirmed by the teſtimony of the Scriptures. Where likewiſe in his 80 rule he gathereth, that ſeeing faith commeth by hearing, and hearing by the word of God, without doubt whatſoeuer is without the holy ſcripture, ſeeing it is not of faith, muſt needes be ſinne: and therefore he addeth in that rule, let vsus ſtand to the arbitriment of the ſcriptures, and with whom doctrine is founde conſonant thereunto, let the ſentence of all trueth bee adiudged of their ſides. Hierome vponupon Agge. cap. 1. ſaieth, thoſe thinges which of their owne heades they deuiſe, as though they came by Apoſtolique tradition, without the authority and teſtimonie of the holy Scripture, the ſword of God ſtriketh: who alſo vponupon Math. cap. 23. ſaieth, that which hath not authority frō the ſcriptures, as eaſily is deſpiſed, as approued. And contra Heluidium he ſaieth, we beleeue it, becauſe we reade it: and we beleeue it not, becauſe we reade it not. Auguſt: againſt Creſconins the Grammarian in his 2. booke, writeth, That there is an Eccleſiaſticall canon ordained, whereunto belong the bookes of the Prophets and Apoſtles: by which bookes we iudge of all other writings, both of the faithfull, and of the Infidels: out of whom already wee hauehave heard diuerſe plaine teſtimonies to this purpoſe, eſpecially, that againſt Petilian in his 3. booke and 6. cap. ſet downe in the ende of the confutation of the 3. chap: Damaſcen is as plaine as any of theſe, in his 1 booke of right faith, cap. 1. Cuncta quae tradit a ſunt &c. All thinges (ſaieth hee) which are deliuered vsus by the Prophets, Apoſtles, and Euangeliſts, we embrace, wee acknowledge & reuerence, beyond thoſe, ſeeking no further. For all things concerning faith and maners, he confeſſeth are plainelie conteined in the ſcriptures; de doct. Chriſt: lib. 2. cap. 9. Infinite ſuch places might be cited, out of the ancient fathers (for they are full of them) whereby it ſufficiently appeareth, that this was the vniforme and generall iudgement and opinion of them, of the ſufficiency of the ſcriptures. If therefore in deede and trueth you made any reckoning of their generall conſēt (as often times you will pretend) you would yeelde vntounto them in this point, and ſo ſpare much labour, that you beſtowe to get credit to your traditions vnwriten. Which if you would once be brought vntounto, we ſhould quickly by the ſole and ſufficient authority of the ſcriptures, hauehave a faire hand of you. Which you eſpying (whatſoeuer otherwiſe you would ſeeme to account of the fathers, to bleare the eies of the ſimple) in this they ſhall keepe their iudgement to themſelues, for you like it not. So that this, and ſuch your like dealing with them, cauſed one once to tell you, that the fathers are vntounto you, as counters in the handes of him that caſteth an account, according to whoſe will and pleaſure, ſometimes one and the ſelfeſame counter ſtandeth for an ob: that ſtoode immediately before for a pound or more. So wt you, when it pleaſeth you, an ancient fathers teſtimony is of great weight, and when it pleaſeth you againe, 20. of their teſtimonies are nothing. Howbeit, I hope, the indifferent reader by theſe teſtimonies doeth & will perceiue, that you wonderfully ſeeke to abuſe Gods people, when yet you would perſwade them at anie time, that the ancient fathers are fauourers, and patrons of your vnwriten traditions. And I truſt, this may ſerue to make it ſufficiently appeare, that in the iudgement of theſe ancient fathers, your Andradius may be aſhamed, to write as he hath ſcripto ſuo aedito tempore Tridentini cōcilii. That the greateſt part of Catholicke Religion is left vntounto the traditions of the church not writen: and that your Lyndan was extreame mad, or very drunke, when he wrote, It is moſt extreame madnes to thinke, that the whole and entire body of Euangelicall doctrine, is to be ſearched out of the Apoſtolique letters writen with inke, & out of the litle booke of the new teſtament. Panopl: lib. 1. cap. 22. But thus to make vnwriten traditions, ſometime equall & ſometime ſuperiour in authority to the canonical ſcripture, & that vpō this ground, that al trueth is not ſufficiētly taught therein, you hauehave learned of the Encratites, Manichees, and of the Montaniſts, Valentinians, and others, as it appeares in them, that wrote againſt them.
And yet (O good God) what a ſtir now of late this Andradius, Lyndan & other ſuch your great champions hauehave made, & what coſt they hauehave beſtowed, to drawe men from that eſtimation, that theſe fathers had of the authority and ſufficiencie of the canonicall ſcriptures, in making large treatiſes and diſcourſes to ſhew, that the authority therof depends of the teſtimony and authority of the church that they are not ſufficient, no not halfe ſufficient for the direction of the church, either for Religion or conuerſation; and that they are obſcure & hard to be vnderſtoode, & all vponupon this occaſion, that will they, nil they, they are driuen to perceaue, that their opinions wherein we differ from them, cannot any longer bee defended by the ſcriptures, for al their ſophiſtrie & cunning; and that therefore they ſee they muſt maintaine the credit of thē by the authority of the church & her vnwriten traditions, which they may ſay to be what they lift, or that elſe they muſt be driuen to throw vsus the bucklers, and to run out of the field. But you doe fouly deceiue your ſelues, if you thinke in this great light, that men eſpy not, that this is a ſhamefull ſhift, and which argueth that your cauſe is euen giuing vp the ghoſt, that you cā hold out no longer, vnles it be, by preferring the authority of the church the wife, before Chriſt the huſband; & by giuing her your commiſſion to ſit as iudge ouer her huſbands word, & to adde there unto, and take therefrom; how & what ſeemeth good vntounto her. And your fault herein is the more intollerable, becauſe by the church you vnderſtand alwaies your popiſh Synagogue that now is. For euen children, may ſee, that you are very farre driuen, when there is no other remedy, but you muſt thus open your mouthes, and prepare your pens, to diſgrace his writen word (which all mē know to be his word indeed without queſtion) for the gracing & countenancing in this ſort of that, wc though you call his worde, you are neuer able to proue to be ſo. And for this who ſeeth not that we may iuſtly ſay of you, as Tertull: Apolog. 5. ſaied of the heathen in his time. Apud vos de humano arbitratu penſitatur diuinitas, niſi homini Deus placuerit, Deus non erit; homo iā Deo propitius eſſe debebit, that is, with you the godhead is eſteemed of, as man ſhall thinke good; vnles God pleaſe man, he ſhall not be God, man now muſt be good to God. Howſoeuer you are aſhamed, thus groſly wt theſe prophane pagans to ſpeake, yet it is euident in that you ſtill ſay & write, that the writen word of God is inferiour in authority to the church, & hath the canonical credit from thence, & that the ſence thereof is & muſt be, whatſoeuer your Biſhop of Rome for the time being doeth define & determine ſo to be, relying ſtil vponupon vnwriten traditions, & bearing men in hand, that they are as well the word of God as the canonical ſcriptures, as you doe, al mē whō your enchantmēts hauehave not bewitched & made blind, may ſee, that in effect you are as groſſe, as they of whom theſe words were truely writen. This once we knowe to be his word, which wee finde ſet downe in the Canonicall ſcriptures, & we are ſure this was writen by the direction of Gods Spirit, for the information of the Church. And we cannot be ignorant; but that this Spirit of God foreſawe, what dangerous heretiques there would bee, which (if they were not preuented by leauing the word of God fully in writing) vnderunder the pretence of vnwriten traditions, would bring in damnable hereſies. And therefore ſeeing it is euident vntounto vsus, that he in theſe writings, begā to leaue inſtruction vntounto vsus, to ſettle vsus in the certaine trueth, & we know he could go thorow with it, becauſe he is God & the fountain & authour of all wiſedome & trueth; & are ſure that he was willing, becauſe he perfectly loued the church, & by Chriſts promiſe, by the miniſtry of ye Apoſtles was to leade it into al trueth: we muſt needes thinke it flat blaſphemy, to think, yt the writē word of God is any way vnſufficiēt for the full direction of the Church in all matters. And therefore howſoeuer you pleaſe your Sects in this deuiſe of yours, in feighting thus for the traditions of the Church, thinke not to the contrarie, but any man of meane iudgement will diſcrie both your v… tie and impiety therein, by making this reaſon in his owne minde vntounto himſelfe; The ſpirit of God, in the writers of the Scriptures, ſawe it good and neceſſary, to leaue the worde of God for the full direction of the Church in all matters, writen: by that is done and writen, it is cleare hee tooke it in hand; and to take it in hand, and not to perfect it, is to leaue the Church without a perfect touchſtone, to trie all doctrines by, and argueth that it was either becauſe hee could not, or would not perfect it: whereof the one, robbeth him of his almighty power, and infinite knowledge; the other of the perfection of louelove and faithfulneſſe towards the church… therefore moſt certainely in the writen worde, there is left a full and perfect direction for the Church: and conſequently thoſe vnwriten traditions, that ſome ſtriue for, are ſuperfluous. Thus you hauehave your anſwere to this Chapter.