Unwritten Verities
[cRANMER, II.]
[Title-page of the original Edition.]
«* & (bantu* tatto of imtoritte bm’ttesf, botf) bt tbe holye scriptures and mostc auncient autors, anfc also probable arguments, anfc pitj)|i reasons, britj) platne auns- toers to a! (or at tjje least) to tjje moste part antr strongest argumentes, folnd) tfte abuersartes of gotis trutf) either ftaue, or can fcrgng fortj for tj)e profe an& defence of tje same bnforitten ba ntttes, berfttes as tfieg tuoulbe ftaue t^em calletr : matre ftp ^Jomas ^ran= mer, late ^rcfiebisjop of €antorbu= rte, jWartpr of gob, anb rntrnefc at ([ ^xforb for tje fcefece of tje tretoe boctrtne of our sauu our ODStist, translated antr set fortfi,
1T ^6f contentes tofjereof, tftou sfialte finbe in tfje next sibe folofomge.
If A Confutation of vnwritten verities, both by the holye
Scriptures and most auntient authours, and also probable
Arguments, and pithie reasons, with plaine aunsweres to all (or at the least) to the most part and strongest argumentes, which the Aduersaries of Gods truth, either haue or can bring foorth for the proofe and defence of the same vnwritten Vanities, Ve rities as they woulde haue them called.
Made ly Thomas Cranmer, late Arche- lishop of Canterburie, Martir of God, and lurned at Oxen- fordefor the defence of the true doctrine of our
Sauiour Christ.
The Contents whereof, thou shalt finde in the next side following.
Imprinted at London by Thomas Purfoote and are to be solde at his Shop, without Newgate, ouer- against S. Sepulchers Churche.
[The “Confutation of Unwritten Verities,” is printed from the edition “imprinted at London by Thomas Purfootc, anno 1582,” and has been carefully collated with the original edition, published by E. P. in the reign of Queen Mary.]
THE Title-page of the original edition of the ” Confutation of Unwritten Verities ” states that it was ” translated and set forth by E. P. ;” and upon that of both editions it is said to be ” made by Thomas Cranmer, late archbishop of Canterbury.” Strypo, in his Memorials of Archbp. Cranmer, writes, that ” there was another book of the arch bishop’s against unwritten verities, which I do by conjecture place here, as put forth under this year, or near this time, (A. D. 1547.) The book was in Latin, and consisted only of allegations out of the bible and ancient writers. In queen Mary’s days the book was again published by an English exile, naming himself E. P. The title it now bore was, A Confutation of Unwritten Verities, by divers authorities, diligently and truly gathered out of the Holy Scripture and ancient fathers ; ly Thomas Cranmer, late archbishop, and burned at Oxford for the defence of the true doctrine of our Sa viour. Translated and set forth by E. P. Before it is a preface of the translator to his countrymen and brethren in England,” &C1.
Dr Jenkyns, in his edition of the archbishop’s works2, pronounces that it certainly was not ” made” by Cranmer in its present form : for the preface and some other parts were avowedly written by the translator. “And” (he goes on to say) “it may be doubted, whether it was ever prepared by him for publication at all ; no complete copy of it in Latin, either printed or in manuscript, having been yet discovered. The citations, however, of which the work chiefly consists, are for the most part to be found in one of the archbishop’s common-place books in the British Museum, ar ranged under the same heads as in the Confutation. And hence perhaps it may be conjectured, that, according to his usual practice, he formed a collection of authorities on the subject for his private use ; that this collection fell after his death into the hands of the person designated by the letters E. P., and that it was moulded by him, by addition, omission, and transposition, into the shape in which it now appears.” “Under these circumstances,” Dr Jenkyns thinks, “it cannot safely be quoted as evi dence of Cranmer’s tenets, and that perhaps it scarcely ought to be admitted into a collection of his works.”
The work, however, has been usually placed amongst the writings of the arch bishop; and there is but little doubt, even in the mind of Dr Jenkyns, that the materials, from which “it was composed, were brought together” and prepared by him. The editor has collated the original edition set forth by E. P., with that im printed at London, A. D. 1582, by Thomas Purfoote, from which copy the piece is printed in this edition, and he has given the different readings in each copy, though adhering as closely as possible in the text to that of A. D. 1582.
Another treatise of unwritten verities, which was published, A. D. 1548, anony mously, is also supposed by Strype to have been written by archbishop Cranmer. Dr Jenkyns3, however, thinks, as he has not brought forward ” any evidence in support of his opinion, and has manifestly fallen into much confusion on this matter,’* that ” his judgment is of no great weight, since Bale, the cotemporary of Cranmer, evidently knew of no other work” of his than that, which was supposed to be written in Latin, A. D. 1547, and afterwards translated and set forth by E. P. Bp. Tanner, in reference to it, says, “that though it was written in Latin, it is evident to him that it was never printed in that language4.”
f1 Strype, Memorials of Archbishop Cranmer, ! [4 Qui liber Latine scriptus nunquam, ut mihi Vol. I. p. 2255. Ed. Oxon. 1H40.] quidem videtur, in ea lingua impressus fuit. Tan-
|2 Vol. IV. p. 144. Ed. Oxon. 1833.] , ner, Bibliotheca — ” Cranmer.” J [3 Ibid. p. 144.1
Dr Jenkyns1 thinks, “that it was not unlikely that it was compiled by E. P. out of Cranmer’s MS. notes, which are still preserved in the British Museum;” and he also positively asserts that ” it is certain, at least, that the preface and the conclusion, together with some parts of the body of the work, must be ascribed entirely to the translator.”
The anonymous treatise, which is found in Strype8, will be printed in an appendix to this edition. For further particulars, relating to these treatises, the reader is referred to Strype, Memorials of Archbishop Cranmer, Vol. I. pp. 228, 570, ed. Oxon. 1840. Ecclesiastical Memorials, Vol. II. part i. pp. 212, 213; Vol. II. part ii. p. 410, ed. Oxon. 1822. Bale, Script. Brit. Catal. p. 691, ed. Basil. 1559. Ames, Typ. Antiq. Vol. I. p. 583, ed. 1785; Vol. III. p. 1563, ed. 1790.
[l Vol. I. Preface, p. Ivi.] I part ii. (Appendix AA. MSS. D. Job. D. Episc.
[2 Strype, Ecclesiastical Memorials, Vol.11. | Elien.) p. 410. Ed. Oxon. 1822. J
The Contents
First, the preface of the translator to his countrymen and brethren of England.
1. That the word of God, written and 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.
2. That the writings of the old fathers, without the written word of God, are not able to prove any doctrine in religion.
3. That general councils have no authority to make new articles of our faith.
4. That nothing can be proved by oracles of angels touching religion.
5. That apparitions of the dead3 be unsufficient to that purpose.
6. Neither are miracles able to prove the same. 7Custom also is of no strength in this case.
8. Reasons against unwritten verities.
9. Scriptures alleged by the papists for unwritten verities, with answers to the same.
10. Doctors to the same purpose, with their answers.
11. The papists’ objections, with answers unto them4.
[3 The words, ” of the dead,” are not found in the original ed.]
[4 The Editor is indebted to the edition of Dr Jenkyns, Vol. IV. p. 147, et sqq. for the following valuable information : — ” A conjecture has been hazarded in a preceding note, that this Confutation was compiled from a collection of authorities still preserved in the British Museum (Royal MSS. 7. B. xi. xii.) A list of the principal heads under which these authorities are arranged, is subjoined. It will assist the reader in forming a judgment on the vali dity of the conjecture, and will also give him some insight into Cranmer’s studies on other subjects. It will be found to be more copious than the Table of Contents which is prefixed to the manuscript in the Museum, and which has been printed by Strype, (Life of Parker, App. No. 23). The additions are distinguished by brackets. The articles marked with an asterisk exist in the original Table, but are not in the same handwriting as the rest.
Collectiones ex S. Scriptur. et Patribus.
Tabula Repertoiiia
1. Sacrae Scripturae intellectus et utilitas, p. 9.
2. Quod auctorum scripta sine verbo Dei non sunt accipienda pro articulis fidei, p. 15.
3. Scripture contirmantes idem, p. 16.
4. Doctores idem probantes, p. 19.
5. Rationes in idem, p. 42.
6. Conciliorum decreta sine Scriptura non sunt ac cipienda pro articulis fidei, p. 47.
7. Veteres Canones abrogati, p. 48.
8. Ex angelorum oraculis non licet idem facere, p. 53.
9. Nee miraculis idem probare fas est, p. 54.
10. Ne etiam apparitio mortuorum id ipsum satis astruit, p. 59.
11. Sed ne consuetudini hac in re fidendum est, p. 62.
12. Objectiones, quod praeter Scriptura? auctoritatern recipiendi sunt novi articuli fidei, p. 65.
13. Traditiones non scriptas, p. 75.
*Ex Tertullian. Anglice, p. 93.
14. Rationes in idem, p. 94.
[Baptismus parvulorum, p. 97. Baptizati ab haereticis non sunt rebaptizandi, p. 98.]
15. Nee miracula, nee Christi professio, nee locus, nee externum aliquod, faciunt hominem sanc tum aut Deo gratum, sed observatio mandatorum Dei, p. 99.
16. Novae doctrinae, p. 101.
17In caeremoniis fere omnibus Juda?os imitamur, p. 101.
18. Osiander.
19. De sacrificiis Christianorum, p. 103.
20. De sacramentis, p. 115, 121.
21. De charactere, p. 133.
22. De baptismo, p. 147-
23. De eucharistia, p. 211.
[Pro sacramentariis, p. 259.]
24. De poenitentia, p. 305, 327-
*De confessione, p. 351. De satisfactione, p. 384. De matrimonio, p. 397De ordinibus ecclesiasticis, p. 417, 454, 461. [Multa fecerunt Christus et Apostoli qua?
hodie apud nos non observantur, p. 474. Multi sacerdotalem dignitatem consecuti sunt sine episcoporum consecratione, p. 476. Quod ordo sit sacramentum, p. 477-]
28. De unctione, p. 464, 483.
29. De impositione manuum, p. 470.
[De unctione chrismatis, p. 486. De contirmatione sine unctione chrismatis, p. 502.]
30. De confirmatione, p. 506.
31. De extrema unctione, p. 519.
The Contents
32. De unctioue podum, p. 53?.
33. De aqua benedictu, p. 540.
34. De feriis, p. 545.
Tomo secundo.
35. De sanctorum invocatione, p. 1.
[Desideria nostra sancti intelligunt, et quo-modo, p. 10.] 30. De imaginibus, p. 115. 37De divorum reliquiis, p. 59. 38. De vera religione et superstitione, p. 67. 3D. Ut oremus, aut peccatoruni veniam consequa- mur, non est ullus locus pra) alio Deo accep- tior ; nee pro his opus cst longe pcrcgriuari,
P. 71. [Pro sanctorum invocatione, p. 75.]
40. De religiosis, p. 11U.
41. De votis, p. 137.
42. De virginitate et de votis castitatis, p. 141.
43. De ecclesia, p. 86.
44. De ecclesiis aedificandis, dedicandis, et earum ornatu, p. 85.
45. De horis canonicis, p. 88.
46. De oratione et cantu ecclesiastico, p. 91.
47. Dejejunio, p. 101.
48. De eleemosyna.
49. De corruptis ecclesiae moribus, p. 111.
50. De excommunicatione, p. 155.
51. De sepultura mortuorum, p. 100.
52. De missa, p. 164.
53. De divinis praeceptis, p. 513, b.
54. De gratia et meritis, p. 183, 245, 517.
[Accipere divinum adjutorium esse accipere Spiritum Sanctum et charitatem, per quas fit in homine delectatio summi boni, p. 183.
Gratis, id est, nullis praecedentibus meritis, p. 185.
Justificare subinde significat justum pronunciare, declarare, aut ostendere, p. 187.
Sola fides, p. 191.
Ex sola fide justificamur, p. 199.
Fide in Christum, hoc est, merito passionis Christi, non nostris operibus justificamur, p. 202.
Fides quid sit, p. 207.
Gratia accipitur pro gratia justificante, sive pro gratia ilia qua3 bonos discernit a malis, non pro ilia, quae communis est bonis et malis, p. 229.
Conciliatio Pauli et Jacobi, p. 231.
De loco angelorum, p. 233.
Quod quidam angeli pr.nesint uno vitio, p. 234.
De libero arbitrio angelorum, ibid.
De cognitione angelorum, p. 23(5.
Utrum invocare licet auxilia dannonum, ibid.
De potestate damionum, p. 237-
An angeli corporei sint, p. 238.
Angeli aliquando loquuntur ex persona Patris, aliquando Filii, aliquando Spiritus Sancti, aliquando Trinitatis, p. 240. Voces et species corporales Dei ante incarnationem per angelos factae sunt. ibid. Quod nomine sensualitatis inferior rationis portio intelligitur, p. 244.] 55. De libero arbitrio, p. 244, 519, b.
[Prrcvenit gratia Dei bonam voluntatem, non contra, p. 255. Praedestinatio, p. 202.] *Pro purgatorio, p. 203. “Contra purgatorium, p. 334. [Subversio illarum rationum qua? pro con- stabiliendo purgatorio passim solent adduci, p. 357. Oramus ut eveniant ea, quas ex Dei promissis certo novimus eventura, p. 431.] 50. Semper orandus est Deus, ut condonet peccata, etiam piis filiis, quibus jam omnia peccata dimissa sunt, p. 432, 521, b. *De conversione impii, p. 453, a. [Cum impius confitetur peccatum, omni.i peccata dimittuntur, nee medium est ullum inter filios Dei et diaboli, ibid. Quod timore poence fit, non fit, p. 473, a. Gratia sanat voluntatem, praeceditque meritum, et justificatio cor rectum, p. 481, a. Ex operibus ante Spiritum Sanctum rei potius tenemur quam contra, p. 505. Fides non est sine operibus, nee contra, sicut nee dilectio Dei sine dilectione proximi, nee e con verso, p. 510, a.] •De fide, p. 447, a. 450, a. 511, a. [Duplex fides, p. 450, b.] “Contra merita humana, p. 453, b. [Gratia et meritum, p. 402, b. 517, b. Baptismus parvulorum, p. 504, b.]
57. De beatissima Virgine Maria, Tom. I. p. 95.
Tom. II. p. 523, b. [Peccatum originate, p. 539, b.]
58. De obedientia erga magistratus, p. 549, b.
[Christianorum sectae et errores, p. 559, b.J
In consequence of a mistake in the paging, there are duplicates of the numbers after 447 in the second volume. These are distinguished in the above list by the letters a and b.”J
The Preface
the heart of man to ever
WHAT Christian heart, dearly beloved countrymen and brethren in our Saviour Christ, 2. can abstain from deep sobs and sorrowful sighings? What natural and kind-hearted man can forbear weeping ; so often as he calleth to remembrance the Lord’s vineyard isai. v. 2. within the 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 eighth, Kings and and Edward the sixth, and planted therein the pure vine of his own blessed word by to be^u’iei godly preachers, his gardeners,) to be so suddenly broken down, destroyed, wasted, and fn^ders; rooted up by the roots, by the wild boar of the wood and the beasts of the field, that is, by the Romish bishop and his bloody ministers ; and now in the same vineyard to see planted, take root, and prosper, brambles, briars, and hemlocks ; that is, gross ignorance, m-onie! ” naughty doctrine, false worship of God, and such other kinds of most stinking, vile, and )sa-lxxxj filthy weeds ? Oh what a sweet and pleasant grape of godly doctrine was then gathered God’s word in England, to the great comfort and rejoicing of all them that lovingly tasted thereof! andpTeasant Then was God’s word (for that is the sweet and pleasant grape ” that maketh glad the heart of man”) with great freedom preached, earnestly embraced, and with greedy hearts in all places received. !S,inffsalva”
Then was God’s great glory marvellously advanced. Then the only merits of Christ, Psal-clv-’ then true repentance for our former sins, then trust in God’s 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 Christ’s institution and the rule of his holy word : which word at that time had the prize and bare the bell away throughout the whole land.
With that were all pulpits filled, churches garnished, printers’ shops furnished, and 3. every man’s house decked. With God’s word was every man’s mouth occupied, of that But the were all songs, interludes, and plays made. But, alas ! so long, till all was played under tllc most the board. But what was the cause of all this ? Truly none other thing but our own naked, bare, sins and wickedness. For we were talkers only and not walkers, lip-gospellers, from the ** tteproof mouth outward and no farther. We were even such as the prophet speaketh of, saying, t°() well ” This people honoureth me with their lips, but are far from me with their hearts.” We sS u the’ could speak of God’s word and talk gloriously thereof; but in our hearts we were full of pride, malice, envy, covetousness, backbiting, rioting, harlot-hunting, no whit bettered from any at all than we were before under the pope’s kingdom. Nothing was in us amended, but only our tongues; no, nor they neither, if I shall speak rightly and as the truth was in deed. For, besides our communication of scripture, we used detraction of our neighbour, filthy talk, with many proud brags of ourselves. We read not the scriptures, neither heard them, for any amendment of our own wicked lives, but only to make a brag and a shew thereof, to check and to taunt others, yea, and to spy small motes in other men’s eyes, Matt \a ().( but nothing desirous to sec the great beams in our own. This, I say, to talk and not to walk, to say and not to do, was not only amongst the unlearned sort, but also amongst the great clerks and chief preachers of God’s word. Which thing, as I judge, was the only cause, why God by his just judgment suffered his elect and chosen vineyard to be thus trodden down, rooted up, and miserably afflicted by this bloody boar of Rome, and the fat bulls of Basan, his cruel officers. This is the cause why God hath suffered r*ai. xxu.i
[( Not in ed. 1,082.
10 Confutation of Unwritten Verities
The nope this great antichrist to disgrace the merits of Christ’s passion, and in place thereof to set foretruth, up men’s merits, and instead of his sufficient satisfaction upon the cross once for all to set nourishing up his masses satisfactory for the sins both of the quick and dead. This is the cause and ministerthat this monstrous beast hath taught the invocation of saints, and the same to be our life. mediators to God, and satisfiers for our sins. Whereas before, in the forenamed vineyard,
John vi. Was planted Christ Jesus, the true bread that came down from heaven, and that most
John iv. pure weii Of the water of life ; now, after the rooting of this monstrous and ravenous boar, are upsprung conjured bread, conjured water, to drive away evil spirits and to purge our sins.
This bloody boar, besides all mischiefs that he hath done to the vineyard, yet ccaseth
4. he not, with fagot, fire, and all other cruel torments, to constrain and compel men to
Psai. cxv.’ worship images, the work of men’s hands, to kneel to them, to reverence them, to bow to them, and with all manner of obeisance to honour them, clean contrary to God’s
Exod. xx. 4.2 commandment, who saith : “Thou shalt not make to thyself” (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 laymen’s books, teaching them, instructing them, and leading them to the true worship of God. Oh great blasphemy ! Oh sacrilege ! Oh spiteful robbery ! What is blasphemy, what is
God’s word is sacrilege, what is robbery, if this be none ? God giveth his word written to be every sufficient to i .
instruct ail man s book, and his pure, everlasting, and imdenled commandments as sufficient intrue worship structions for all men to the true worship of him. But these earthly wroters (the pope, out’imkges. I mean, and his prelates) as though they were wiser than God, will teach men to themselves worship him with images, although the same be utterly forbidden by God throughout God. 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 printer’s house is filled with such ungodly baggage; yea, and the same are commanded by public authority (which is much to be lamented) to be set forth, and the sincere doctrine of Christ’s 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.
The pope And when they be not able (as they are not able at any time indeed) to prove any iKoctrine of these doctrines by the word of God written, then they fly to their unwritten verities, fagoted that is, to certain things delivered, as they say, from the apostles by word of mouth, sc°riptures.y3 without writing. Which things are to all men uncertain ; for no man knoweth certainly,
A weak rewhat they are. But whatsoever pleaseth them and maketh for their purpose, profit, were not oband lordly ambition, that is an unwritten verity, not to be gainsaid or denied. This shameless, is their shot-anchor, bulwark, and extreme refuge, whereunto they fly whensoever they are forced and constrained by God’s word. These they make their foundations, where upon they build and maintain all their superstitions, idolatries and heresies. Which
5. foundations I trust, by God’s 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 shall have a fall.
if unwritten For this is most true, that no unwritten verity is or can be necessary for our salvation : for then should the sacred and holy scriptures, written by the apostles in the Spirit of God, and sealed witli their bloods, seem to be insufficient and not able to bring us unto salvation. But what a great blasphemy that should be to God and his nto* most holy Spirit, all men, I trust, that list to read the same scriptures, easily shall perceive. But when these unshamefaced robbers are put to their shifts, urged and forced herein by the open and manifest word written, then have they another starting-hole to
[’ Misprinted Psalm xx. in ed. 1582.] ! ed. 1582, Exo. 115.]
(2 Misprinted in Orig. ed. Exo. xx. 2, and in I [3 By the holy scriptures, Orig. ed.J
THE PREFACE. 11 creep out at, crying and yelling, Templum Domini, Templum Domini, Templum Jer. \. 2. Domini, &c. ” The church, the church, the church ;” affirming in plain words that the thetr strong church can in no wise err or be deceived. And here they deceive themselves, because Kafk of they take4 no distinction or difference of the church. For there are two manner 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 upon his code holy word, (I mean the gospel of grace) cannot err unto damnation. But the other, how d shining and glorious soever it appear, if it wander abroad, and be not contained within the compass and limits of the word written, is no true, but a feigned and forged church, word eff That church, as it is without the compass of God’s promises made in truth, not only ^“matters of may, but also doth commonly, yea continually err and go astray ; for they are not sal coupled to the head Christ, which is the life, the way, and the truth. Paul, the apostle The church of God, and elect vessel of salvation, writing to the Galatians, hath these words : ” If eth from we,” saith he, ” or an angel from heaven, preach any other gospel unto you, than that we written have preached, hold him accursed:” and yet the papist5, not fearing the curse of God, errnfrnat° i ,1 • i • i T» i i ,1 • i • tersof faith dare be bold to teach things which Paul never knew, yea, things clean contrary to his and saivaevident and manifest teaching. Such gross ignorance (I would to God it were but Gaia’t. i. ignorance indeed) is entered into their heads, and such arrogant boldness possesseth their The papists hearts, that they are bold to affirm no church to be the true church of God, but that curse. which standeth by ordinary succession of bishops, in such pompous and glorious sort as 6. now is seen. For if there be, say they, no such outward and visible church, how shall 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 upon the outward, glistering, and pompous church, not ruled nor governed by the determinate counsel 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 flock !
” Cursed is he,” saith the scripture, “that putteth his trust in man.” And why? For jer. xvii. ” all men,” as the kingly prophet David saith, “are liars” in their words, and sinners in their rsai. cxvi. works. By which words it appeareth plain, that there was never man so virtuous, holy, nor so well learned, only the writers of the holy scriptures excepted, but, either of ignorance or of negligence, there escaped some faults in his writings and doings. Yea, the general The general councils themselves also, that they make so much of, have notably erred, as hereafter erred, and shall be declared. Yea, such hath been the truth of those seen churches, that one small trifles. general council 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. Let us begin at Moses, who was the first lawgiver, and we shall see the state of this outward church, which consisteth in the ordinary suc cession of bishops, whether it be so as I have said, or no. When Moses was gone Exod. xxxii. up to the mount Sinai to talk with God, and 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? Read the book of Judges, and you shall see how the whole outward and 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 Israel served strange gods with the consent of the bishops, priests, and the whole people. And in Juda there passed not three or four kings, after David, in whose days open idolatry was not allowed and practised, by the consent of the kings, bishops, high priests, scribes, and Pharisees. Which of the prophets did not the open and 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 ; insomuch that Elias thought there had been left alive of God’s true church but himself only? And yet, notwithstanding, God had preserved his church, known but only to himself; for he knoweth who are his. Who 2 Tim. ii. smote Micheas, the true prophet of God, but the chief priest and bishop Zedechias ? i Kings xxii.
4 Make, Orig. ed.] [5 Papists, Orig. ed.]
12 Confutation of Unwritten Verities
And he, with four hundred priests more of his own mind and religion, deceived
7. Achab, and promised him victory over the Assyrians, although Cod had made them no such promise, hut rather had pointed the contrary, as it came to pass. Who jer. xx commanded Jeremy to he beaten for his true prophesying, but Phashur, the archbishop? This and such Who persuaded with the king that Jeremy, the true prophet of God, was a seditious ward of ail fellow, and wrent about to discourage the people in Jerusalem, that they should not c:rs ami f.uthresist Nabuchodonozor, king of Babylon, but the priests ? Yea, and when the king of God.’ ’ 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 have famished him, if God had not put in the king’s heart to take him out and deliver him ? These be the fruits and 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 spi ritualty, as they call themselves, have been since the beginning, the very expressed i Mac. vii. image whereof is set forth and declared in the Machabies (as they that read the story shall perceive it well enough) by Alcinus, Simon, Jason, and Menelaus.
Now let us come to the new Testament, and see what the visible and known church was under it. Who was the true church, or how was it known to the people, in Christ’s time ? The high priests, bishops, scribes, Pharisees, and Sadducees, which appeared outwardly and boasted themselves to be the church of God, were indeed, as
Matt. ni. xii. Christ calleth1 them, serpents, the generations of vipers, hypocrites, children of hell, painted tombs, persecutors of true religion, and murderers 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 simple, 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
Actsiv. Christ. WTho commanded the apostles that they should preach no more in Christ’s
Acts vii. name? Who caused Stephen to be stoned, and James to be thrown off the pin-
Eu»b. Kcci. nacle?2 Who gave authority to Paul to bind and bring before them all that professed capL22.lb ’ Christ? Who commanded him to be buffeted? Who accused him before Festus and
Acts xxv. Agrippa ? Who stirred the gentiles against him in all countries where he went to preach, but the church ? If you will then needs judge the outward visible church, that sitteth in Moses’ chair, (though they do not as the chair requireth,) to be the true
Rum™, Lib. church of God, I pray you then tell me, who caused Constantinus, the emperor, to
Boo&^Lib. banish Athanasius?3 Who exiled Chrysostome and many other more godly and well learned bishops, and slew a great number of godly and well learned men, but the
8. priests, by seducing the empress Eudoxia?4 Who put out the eyes of Constantino, Mark woii the fourth emperor, and caused him to be slain, because he pulled the images out of [ills outward the church, being worshipped contrary to God’s holy will and commandment, but his by them’ yc own mother, by the counsel of the pope and the bishops, being then taken for the whauhey’ church ? Who deposed Henry, the fourth emperor, causing his own son to rebel against him ? Who deposed Childericus, the French king, assoiling his subjects from their obedience to him, and made Pipine king in his stead, but the pope and his churchmen ?
Let us come to our own realm, and speak of things done in our own memory. Who procured king Henry the eighth, 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 forswearing, with all other kinds of vices, used, which be the very fruits of war, but the clergy ? 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 pope’s dear darlings, and chief of the king’s council, to entitle the king to his right of the realm and crown of France ; and to en courage the young king thereto, the pope accursed the king of France and all his
[l Called, Ori£. ed.] j pp. 11)0, 1. Ed. Basil. IfilJl.] [- Eusebius, Eccl. Hist. Lib. ji. cap.xxii. p. Gl. (4 Socrates, Eccl. Hist. Lib. vi. cap. xvi. p. 7’24.
Ed. Paris. lfir,9.] | Ed. Colon. Allobr. 1612.]
[3 Ruffinus, Eccl. Hist. Lib. i. cap. xvii. x;x. I
THE PREFACE. 13 aiders and succonrcrs. Then free pardons flew abroad as thick as butterflies in sum mer: but so free, that the realm thereby and the said warriors5 was robbed of a great deal of our treasure, and in manner half undone. There wras full remission a noena The in°iie
- imketh him-et culpa preached at Paul’s Cross, and almost m every sermon through all England ; s?lf «i«ai to promising, that whosoever died in the pope’s quarrel, his soul should be in heaven ralher »»)VC before his bones were cold. After, when the same king Henry had justly, by the his promise, authority of God’s word, and the full consent both of the parliament and convocation, abolished the usurped power of the bishop of Rome, then the pope interdicted the Thllis)ls one of whole realm, and sent cardinal Poolc from prince to prince, to excite and move them of prelate*, (if he could have brought it to pass) to make open war against the king and the realm; as it appcareth in a sermon preached by Tonstall then*3 bishop of Durham, and set out in print openly: which sermon, and all other tcll-truths, opening the abuses and tyranny of the bishop of Rome, arc now put to silence. Who were the workers of all these mischiefs ? Who, these three years past, hath persecuted, prisoned, and burned so many learned and godly men, only for their true faith’s sake, grounded upon God’s most holy word, (men worthy to be 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? Who, by their cruel tyranny, hath enforced so many notable members of Christ (leaving wife, children, kinsfolk, lands and goods) cither to fly into strange realms, or else from town to town, from city to city, only because they would not drink of the venomous cup of the whore of Babylon? Who hath wrought all these wickednesses, but only the mitred prelates and their popish priests?
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, then shall we make Christ, which is an innocent lamb without spot, and in whom is found no Exod. xu. guile, to be the head of ungodly and disobedient members. Which thing is as imJ Pet’S possible as to make God, which is only good, and nothing but goodness itself, to be the author, original, and cause of all evil. For Christ, as he is pure, holy, and perfect, even so must his church and members be, to whom he, as the head, is adEphes. i. joined and coupled. But if we allow the pope, his cardinals, bishops, priests, monks, canons, friars, and 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 effect9. For as sweet agreeth with sour, black with white, dark ness with light, and evil with 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, how shall a man know whether he be in the right faith, but by this church ? To this Christ shall make answer himself, saying, in the gospel of John, ” My sheep hear my voice, and shall not hear a stranger.” And where, I pray John . you, hath Christ left any voice to be heard or followed, but in his word written? ” Search the scriptures,” saith he, ” for they bear witness of me.” Where he biddeth you John v. not search unwritten verities, such as the outward, seen, and pompous church shall of their own heads shew you, but the written verities contained in the holy scriptures, “which are profitable to teach, to improve, to amend, and to instruct in righteousness, 2 Tim. in. that the man of God may be perfect and prepared unto all good works.”
If thou therefore be desirous to know, whether thou be in the right faith or no seek it not at man’s mouth : for ” all men be liars.” Seek it not, I say, at a proud, i’ ai. «m. glorious, and wavering sort of bishops and priests ; but at God’s own mouth, which is oni/eertihis holy word written, which can neither lie, deceive, nor be deceived. Ask, I say, uhethelThTs seek, and knock by diligent study and earnest prayer unto God, who hath promised to or no. c !
[5 Warres, Grig. ed.J [7 Nunquam enim spiritualis pcrsequitur carna-
[6 Now Bishop, Grig. ed. See Strypc, Eccl. lem, sed ignoscit. Hieron. in Epist. ad Galat. Lib.
Mem. Vol. I. parti, pp. f»l«, ,r»2l. Oxford, 1822. This Sermon was intituled “Against the Pope’s supremacy.” Bertholet. 1539.]
11. cap. v. Tom. IX. p. 140. Ed. Francof. 1G34. [8 1 Pet. ii. Grig. ed.J [9 None effect, Grig, ed.]
14 Confutation of Unwritten Verities
give to all them that ask faithfully of him the certainty of good faith in their con science, 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 God’s truth : but this would I have all men to do, to use discretion and wisdom in this matter, and to know whether they be learned, godly-minded, and able to instruct by the scriptures, or no. And yet, if they ke, believe them no further than they can shew their doctrine and exhortation to be agreeaDle with the true word of God written. For that is the very touchstone which must) yea, and also will, try all doctrine or learning, whatsoever it be, whether it be scriptures good or evil, true or false. And let not men of small learning be too curious in asking triethS?“1 or movm» dark an^ doubtful questions, which breed contention rather than godly wh”fher the edifying, but let them be content with the plain and open places of the scriptures. Let bejood or them rather be earnest to observe the commandments of faith and love, which are plainly set forth in God’s book, than 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 them for his elect’s sake) cometh not so much from the simple, 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 gospellers sometimes, that had not subscribed with their own hands, and confirmed by their open and Their conpublic sermons, the contrary of that which they once builded in Christ. And some sciences shall L . * . J .
therefore Of such, I know, in persuading privately with their old friends and acquaintance, them for so have confessed no less, but that they have done contrary to the truth, and the good repent not in persuasion of their own conscience: and yet the same men counsel their friends, for
11. unity and peace sake, as they term it, but rather, they may say, for fear of loss of goods and life, to obey wicked superstition1, naughty rites, and damnable laws. But
Matt. xvi. what peace, or what unity is that, that is against God and his Christ ? And ” what profiteth it a man to win all the world, and lose his own soul ?” For “he that loveth his own life more than me,” saith Christ, ” is not worthy of me.” For these men’s sakes therefore, that is to say, the stubborn papists, that lead the world in blindness,
The wit and contrary to their own consciences ; and specially for delicate gospellers’ sakes, whose wit and virtue is in their tongues, hot disputers, busy talkers, taunters and faultfinders with others, rather than 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 and 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 have so lightly condemned and refused. “Which if they do not, let
Matt, xxiii. 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 Abel unto this present time, shall be poured upon them. But howsoever these men do, let us, dear brethren, whose hearts God of his goodness hath more mercifully touched, repent and amend our former lives, and cease from all dead works, lest we be partakers of the same plagues with them. But thanks be unto our God, that hath so gently ordered us ! For this we know, that God sufiereth not his people long to follow their own minds, but shortly punisheth them, which is a token of his great loving-kindness toward them. For this
2 Mace. vi. grace have we of God more than other people, as it is written, that he suffereth not us long to sin unpunished, like other nations, that when the day of judgment cometh, he may punish them in the fulness of their sins. If we sin, he correcteth us, but he
[ ’ Superstitions, Orig. ed.
The Preface
m th( never withdraweth his mercy from us ; and though he punish us with adversity, yet doth he never forsake his people : ” For whom,” as St Paul saith, ” the Lord loveth, Heb. xii.
him 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 shew you what the outward face of the church and religion hath been in all ages ; even such as hath pleased the mighty kings, emperors, and rulers of the world. When Jeroboam set up golden calves at Bethel and Dan, the priests and Levites consented 2Chron.xiii.2 thereto, and all Israel worshipped them, contrary to God’s commandment. When 12. Jesabel had persuaded with her husband about murder, he fulfilled her mind and slew 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 four hundred and fifty in J 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 slew them that were good. Josias restored right religion; but Jehoas and Jehoachim, his sons, ‘forsook it, and all their priests and subjects with them committed idolatry. And generally, what religion soever the king would have, that was stabAS princes lished for his time ; so that, as Solomon saith of the judges, so may we say of the things’ were clergy, “Whatsoever saith the prince, that saith the priest.”
But let us once again come to the new Testament. Did not the head rulers of the church, with the authority of Herod and Pilate, condemn Christ and his doctrine Matt. xxvi. as erroneous and seditious; and all the people followed, and cried, crucifye? Did not all the emperors before Constantine, being seduced by their bishops and priests, con demn Christian religion as heretical, seditious, and traitorous, and for the same mur dered many thousands of martyrs ? When Constantine was christened, then was the true religion first set forth and 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 prince’s time, and by his authority, was kept the first and best general Council of Nice3 ; where was set forth our common creed, containing shortly the chief and most necessary articles of our belief. This Constantinus’ son, Constantius, favouring the error of the Arians, in Theodoreti,
the council of Arimine, decreed that Christ was not God but man only4: and then is. 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, wThen painime5 princes The priests, reigned, idolatry and worshipping of false gods was the public doctrine. When heretics part, were reigned and bare the rule, heresy was openly preached for God’s truth. When the emturnttppett ’ perors were catholic, then was the true doctrine of the gospel openly preached. And an generally, such as was the faith of the emperors, kings, or other rulers, such did the priests preach. And if any, by the authority of God’s word, preached the contrary, or withstood their corrupt teachings, straightway 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-crowned monster, and great antichrist, which took upon him authority6, not only over the clergy, but also climbed above kings and emperors, deposing them at his pleasure, and settled himself in the temple of God, that is, in the consciences of men, extolling himself above God, dispensing with good7 laws, and giving men leave to break them, and to regard more his decrees than the everlasting commandments of God. And so it came to pass in time, that to eat flesh on the Friday, or fasting-day, was counted greater sin than drunkenness, adultery, or perjury. And why? because his laws were diligentlier and more straitly looked to, and the offenders thereof sorer punished, than God’s laws. Since this anti christ of Rome, I say, was stablished in his full power, whatsoever pleased him, that was taken for God’s law, and that was decreed upon by general council, confirmed
[2 Omitted in ed. 1582.]
[3 The first (Ecumenical, or General Nicene Council, was held at Nice, A.D. 325.]
[4 Theodoreti, Eccl. Hist. Lib. n. cap. xviii. p. 70. Ed. Colon. Allobr. 1612. The Council of
Rimini was held, A.D. 359. Vid. Labbe et Cossart, Tom. II. col. 791. Ed. Lutet. Paris. 1671. J
[5 Painime: Pagan.]
[6 An authority, Orig. ed.]
P With God’s laws, Orig. ed.]
10 Confutation of Unwritten Verities
and ratified by whole heaps of clerks. To speak against that was, and also now is, detestable heresy, and so heinous a crime against the Holy Ghost (if it were true that they say), that it cannot be forgiven cither in this world or in the world to come. These bo the He that spcaketh against any of his decrees must utterly be condemned for an heretic, Bx»ii?un~ accursed of God, and damned into hell for ever, without redemption, except he recant, toSrth abjure, and deny the truth, and set forth error and false doctrine, and promise with SSffijSk a solemn oath, that he shall never preach, teach, nor defend the truth hereafter. d£?t?M» Now let us come to our days. Whcn king Henry the eighth was, as he ought to be by God’s 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 religion1, not much varying from that which was enacted in his son’s time, Edward it was a small the sixth. But when he took displeasure with certain bishops, as they term them, of the new learning, because they would not give their consent in the parliament, that the king should have all abbey lands to his own use, but only such lands as were given by his ancestors, kings of England; and that the residue of those lands shoukf have 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 have been brought up freely, and without great cost to their friends and kinsfolks; to the founding of hospitals, where poor and impotent people should have been sufficiently provided for with physicians and surgeons, 14. which should have ministered physic2 and surgery freely, not only to them, but also to all other poor folk within this realm; and also in every shire town, and other market towns, where should be thought most meet and fit, to set up divers occupa tions, most profitable for the commonwealth, where all valiant and sturdy beggars should have 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 have been reserved in the common treasuries, to aid the king in his wars, or other affairs of his realm, and thereby to have favoured and eased the more his subprivate comjects, in taxes, subsidies, fifteenths3, and loans, and such other like thing4 :— king Henry, ™oSS£. as I said before, upon the displeasure taken, and by the incitation of the old popish I-une°p2d bishops, shortly after, by consent of the same, or the most part of them, that were ‘aml’bnmljhf’ makers of the first book of religion, set forth by open parliament and convocation the in tyranny, g.^ j^k^ as wen arrreeing 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 king’s profit, not of malice but of good conscience and zeal to God’s glory and the commonwealth, 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 have brought all things to a better state than he left it. But Edward the sixth, his son, succeeding in his said father’s place, by the advice of his uncle, the duke of Somerset, the lords of his council, bishops, and the clergy, set forth such a book of religion3, 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 plague that ever came to it, in taking away from it so godly a king as he was, yea, such an one as hath not been read of, of his age, in any realm, both for wit, learning, so berness, and godliness; in his stead he hath set up queen Mary, who in short time They are nil hath pulled down that was not buildcd in many years, and brought in the bishop Vr.aiUyrasgTve of Rome, before justly and by law of parliament abolished, with open perjury of so ^”theTrinT many, as gave their voices and consent to the same. For they had all made a imta?p°ofhe solemn oath before, never to receive his unjust usurped power into the realm again.
[l “The godly and pious institution of a christhe reformation than the other.] dan man,” published 1537, which was superseded [s Ministered both physic, Orig. ed.] by “A necessary doctrine and erudition of any ’ [3 Fifteens, Orig. ed.] Christian man,” in 1540; the latter book being in [4 Things, Orig. ed.] several points less favourable to the doctrines of ; [5 i. e. the Liturgy.]
The Preface
Hath she not, being seduced by the perjured prelacies6, revoked and made of none effect so many godly laws enacted by parliament, that is, by the consent of the lords J”1^ both spiritual and temporal, the clergy and common house, yea, and by them that were the chief of king Henry her father’s privy council, and setters on of him in the abo- {Sj^Sjot lishing of the bishop of Rome, even open preachers and writers against the pope’s a”’ waging tyranny, with so pithy reasons and strong arguments, as neither they themselves, nor r(^.tand 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 God’s law, the laws of this realm, and By their their own solemn oaths. And not only this, but they have taken away the acts of krj mortmain and praemunire, and divers other statutes that did bridle the unsatiate7 covetousness and licentious liberty of the popish priests, and restored the act ex qfficio3. Which thing if it should long continue in this state that it is in, the great treasure of this realm should come into the clergy’s hands, and a great part thereof should fly to Rome for bishoprics, benefices, appellations, pardons, dispensations, and such other baggage.
But (say the papists) when scriptures be hard and doubtful, and seem to be con trary one to another, by mistaking and wrong understanding whereof divers heresies do arise ; how shall a man know the truth in such diversity of opinions, both parties grounding themselves upon the scriptures, but only by the church, which (as they say) cannot err ? St Augustine shall make answer herein for me, saying on this wise : in his third “Dark places are to be expounded by more plain places; for that is the surest way of Christian declaring the scriptures, to expound one scripture by another9.” And again he saith, cap. as”6’ that ” in things openly contained in the scriptures are found all things that concern in his second faith, good living, and charity10.” “And if any thing cannot be tried by the certain Christum and clear places of the scriptures, let man’s presumption,” saith he, ” stay itself, not esp!?!’ leaning to either part: for this I am sure of, that if it were requisite to be known InljJ88econd upon pain of damnation, there should not lack most plain and clear authorities of the J,Ic’ri( same in the scriptures. But in seeking of the scriptures, let us seek no farther than °,f Sin. is left in writing by God our Saviour, lest in desiring too much we lose all11.” St^ap. uit.’ Chrysostom also saith : ” It is not possible that he which with earnest study and uP°n GcTiefervent desire applieth him to the scriptures of God, should ever be 12 neglected of Ilom3(5God; but although we lack a master to teach us, yet the Lord himself, entering our hearts from above, shall give light into our minds, and pour his bright beams into ]0. our reason and understanding, and open the things that be hid, and teach us those things whereof we be ignorant13.” “Therefore,” saith the same Chrysostom, “if thou inhirnp?rwilt enter into the truth of the scriptures, now ask by prayers, now knock by good cap. as!"" works, and search the old ancient writers, and ask divers priests, to know which be and en ess
[6 Prelates, Orig. ed. i. e. Bishops Gardner, Bonner, ccc. who had previously written and spoken against the Pope’s supremacy.]
[7 Unsatiable, Orig. ed.]
[8 Vid. Foxe’s Acts and Monuments, Ed. 1583. pp. 418, 11). 523. and 1410; and Strype, Eccl. Me morials, Vol. III. Part i. p. 59; and Life of Abp. Whitgift, Vol. II. pp. 28—32. Ed. Oxon. 1822.]
[’•’ Ubi autem talis sensus eruitur, cujus incertum certis sanctarum scripturarum testimoniis non possit aperiri, restat ut ratione reddita manifestus appareat, etiamsi ille cujus verba intelligere quasrimus, eum forte non sensit. Sed hasc consuetudo periculosa est. Per scripturas enim divinas multo tutius ambulatur. Augustin. I)e Doctrina Chris tiana, Lib. in. cap. xxviii. Tom. III. p. 25. Paris. 1635.]
[10 In iis enim quas aperte in scriptura posita sunt, inveniuntur ilia omnia qua? continent fidem moresque vivendi, spem scilicet atque caritatem. Id. Lib. ii. cap. ix. Tom. III. p. 12.]
CCRANMER, n.”]
[n Ubi enim de re obscurissima disputatur, non adjuvantibus divinarum scripturarum certis clarisque documentis, cohibere se debet humana pra?- sumptio, nihil faciens in partem alteram declinando. Etsi enim quodlibet horum, quevnadmodum demonstrari et explicari possit, ignorem, illud lamen credo, quod etiam hinc divinorum eloquiorum clarissima auctoritas esset, si homo illud sine dispendio promissa? salutis ignorare non posset. Id. De Peccatorum mentis et remissione. Tom. VII. p. 3U4.J
[12 Would ever be, Orig. ed.] j^13 Ouoe ydp eoTTt TOV fifrd CTTTOUOJ/S /cat TTO\OV
TTodoV TOIS 06iOlS €V TVy^dvOVTa 7T6yOtO00i;j/ai 7TOT6’
a’XXa KU.V civQpwTros ijfJiiv fJLij yivi\Ta.i ototi’ir/caXos, auTos 6 (5e(r7roTj;s dviafiev e^i/3«Teu6uf Tats Kapciat? Tats ij^CTc’/oais (/)a)Tt£ei TIJI/ didvoLav, KaTavyd^ci TOV Xoyicrfjiov, e/CKaXirTTTet TCC Xai/6az/oj/Ta, otoacr/caXos tj/utv yive-rat tiav dyvoovfUViav. Chrysost. in (lenes. Cap. xiii. Horn. xxxv. Tom. IV. pp. 349,50. Ed. Paris. 1J18—38.]
Confutation of Unwritten Verities
Matt. xxii. Mark xii.
the true key-keepers, and which are the false1. For all things,” saith he, “are plain and manifest in the divine scriptures : whatsoever things are needful are there2 opened3.” But if these authors will not satisfy them, then let them use St James’ counsel, saying : ” He that lacketh wisdom, let him ask it of God, which giveth to all men indifferently, and casteth no man in the teeth, and it shall be given him.” For God is not partial, nor regardeth any more a pope than a potter, a cardinal than a carter, a bishop than a butcher, a priest than a pedlar, except his faith and life be agree able to God’s will.
Whither should a man (desiring to know the truth, and right understanding and worshipping of God) have resorted in Elias his time, when there was no more of the true outward church but he alone ? To whom should a man have resorted for counsel of the truth in the time of Jeremy ? Of whom should a man have learned the truth in Christ’s time, when there was no ordinary succession of bishops in the truth ? Should they have learned (think you) the truth of God of the head priests, scribes, and Pharisees ? Then you know what a learning they should have had, and how much Christ should have profited them. How should a man have been satisfied of his salvation at Annas, Caiphas, and the rest of the Pharisees’ hands? Even so, no doubt, would they have taught and instructed him, that, if he had believed and fol lowed their sayings, Christ and he should never have 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 Cassar, 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 com modity, sendeth his hearers to the scriptures, and not to the church. He said also to the Sadducees, “Ye err because ye know not the scriptures;” and not, because ye believe not the church. He also promiscth his elect, that they shall hear his voice, and not a stranger’s voice. If ye be doubtful therefore 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 too rash in judgment, neither trust too much in thine own wit.
Ask also counsel of such men whom thou knowest to be 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 than they can prove their doctrines and ex hortations to answer and agree with God’s 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 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 send his Holy Spirit into your hearts, who shall lead 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 agreeable4 with the same,) believe neither that, nor them. For then they are not the church of Christ, but the synagogue of Sathan and antichrist. For the church of God (as Saint Paul witnesseth) is “builded upon the foundation of the apostles and pro phets;” not upon the apostles, -but upon the same foundation which they laid, that is, Christ Jesus, and his holy word. And all such unwritten verities as the papists
[l Et si velles scripturarum ingredi veritatem, nunc peteres orationibus, nunc quaereres in scripturis, nunc pulsates bonis operibus, nunc interrogates sacerdotes, nunc istos, nunc illos; non investigas qui veri sint clavicularii scripturarum, qui falsi. Id. Opus. Imperf. in Matthaeum. Horn. xliv. col. clxxxvii. in cap. xxiii. Tom. VI. This treatise is generally supposed to be spurious. See James’ Corruption of Scripture Councils, p. 107. &c. Lon don, 1843. Rived Critica Sacra. Ed. Genevae, 1626.] f2 Needful there to be opened, Orig. ed.] [3 Ergo non sunt scriptura; clausae…Non ergo abscondita est in scripturis veritas, sed obscura : non ut non inveniant earn qui quserunt earn, sed ut non inveniant earn qui quaerere earn nolunt. Id. ibid. col. clxxxvi.]
[4 Agreeing, Orig. ed.J
THE PREFACE. 19 have in their mouths, though they seem never so glorious a church to the face of the world, if they bo 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 receive him not into your house : bid him not God speed,” nor have 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 God’s infallible word, written in the canonical books of the new and old Testament, which is able sufficiently to instruct you to eternal salvation, through Jesus Christ our Lord. To whom, with the Father and the Holy Ghost, be all honour and praise for ever and ever.
The Book to the Reader
18. Judge not before
Thou know mine intent, But read me throughout, And then say thy Jill : As thou in opinion Art minded and bent, Whether it be Either good or ill.
I care not for praise, Nor slander untrue, Of man nor of child, Whatever he be: Truth need not to fear, Who doth it pursue With praise or dispraise In any
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.
Unwritten Verities
By Divers Authorities Diligently and Truly Gathered Together out of the Holy Scriptures and Ancient Fathers
The First Chapter
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.
” YE shall put nothing to the word which I command you, neither take aught Dcut. iv. therefrom ; that ye may keep the commandments of the Lord your God which I com mand you.”
“You shall not do after any thing1 that we do here this day, every man what Deut. xii. seemeth him good in his own eyes.”
” Whatsoever I command you, that take heed you do only to the Lord ; and put ibidem nothing thereto, nor take aught therefrom.”
” The prophet which shall presume to speak a word in my name, which I have Deut. xvm. 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 all them that Prov. xxx. put their trust in him. Put thou nothing unto his words, lest he reprove thee, and thou be found a liar.”
” Hear not the words of the prophets that preach unto you and deceive you : for Jer. xxm. they speak the meaning of their own hearts, and not out of the mouth of the Lord.”
” Whosoever teacheth and keepeth the same, (speaking of his commandments,) shall Matt. r. be called great in the kingdom of heaven.”
“Whosoever heareth these my words, and doth the same, shall be likened unto aMatt.vii. wise man, that buildeth his house upon a rock ; and abundance of rain fell, the floods came, the wind blew, and beat upon 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 honourcth me with Matt. xv. their lips2, howbeit their hearts 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 Father, &c. Matt, xxviii teaching them to observe all things whatsoever I have commanded you.”
” Go ye into all the world, and preach my gospel to all creatures.” Mark xvi.
” He that heareth my word, and believcth in him that sent me, hath everlasting John v. life, and shall not come into damnation ; but is escaped from death to life.”
” Search the scriptures, for in them ye think ye have eternal life, and they are John v. they which testify of me.”
” These are written that you might believe that Jesus is Christ the Son of God, John xx. and that (in believing) ye might have life through his name.”
” I have spared no labour, but I have shewed you all the counsel of God.” Acts xx.
” I have obtained help of God, and continue unto this day, witnessing both to the Acts xxvi. small and to the great, saying none other things than those which the prophets and Moses did say should come.”
[’ Do anything, Orig. ed.] f2 With lips, Grig, ed.]
22 a Confutation [Chap
Horn, x. ” Faith cometh by hearing, hearing cometh by the word of God.”
Hom. xiv. “Whatsoever is not of faith, the same is sin.”
2 cor. i. “We be not lords over your faith, but helpers of your joy.”
c*ai. i. ” Though we ourselves, or an angel from heaven, preach any other gospel unto you than that which we have preached, let him be accursed.”
2 Tim. ill. ” Continue thou in the things which thou hast learned, which also were commit ted unto thee, knowing of whom thou hast learned them : and forasmuch also as thou hast known the holy scriptures of a child, which are able to make thee learned unto salvation, through the faith which is in Christ Jesu. For all scripture, given by in21. spiration of God, is profitable to teach, to improve, to amend, to instruct in righte ousness, that the man of God may bo perfect, and prepared to all good works.”
1 Pet. iv. ” If any man speak, let him speak as the words of God.”
2 John, ” 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 par taker of his evil deeds.”
itev. xxii. “If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall minish of the words of this prophecy, 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.”
The Second Chapter
That t/ie Writings of the old Fathers, without the written Word of God, are not able to prove any doctrine in religion.
Doctrine in IREN^EUS, Lib. ii. cap. 46. ” To lean to the scriptures of God (which is the certain be grounded and undoubted truth) is to build a man’s house upon a sure and strong rock. But scriptures to leave that, and lean to any other doctrines (whatsoever they be), is to build a ruinous house upon the shattering gravel, whereof the overthrow is easy1.” We may^not Idem, in Epist. 72. ” Happy is he that sowcth upon the water where the ox and faith upon the ass treadeth, that is, upon that people which only folio weth the doctrine of both men’s tradi- . J turns. the testaments, and not upon 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
The apostles Jn Of nis Own mind. We have the apostles of the Lord for our authors, which did taught nothing but not elect any thing, that they would bring in, of their own heads ; but taught faiththey learned fully 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 accursed2.’” The first And a little after he saith : ” We need to use no curiosity after Jesus Christ, point of be-lief is, that nor make further search after the gospel : for when we believe, we desire to believe pel no 3 other no more. For first we believe this, that there is nothing else that we ought to thing is to be believed. bellCVC .
[* Quia autem parabolas possunt multas recipere absolutiones ; ex ipsis de inquisitione Dei affirmare, relinquentes quod certum et indubitatum et verum est, valde praecipitantium se in periculum, et irrationabilium esse, quis non amantium veritatem confitebitur ? Et numquid hoc est non in petra firma, et valida, et in aperto posita aedificare suam domum ; sed in incertum effusae arenac ? Unde et facilis est aversio hujusmodi aedificationis. Iren.
Lib. n. cap. xlvi. (xxvii.) p. 155. Ed. Paris. ’ Jesum, nee inquisitione post evangelium. Cum 1710.] credimus, nihil desideramus ultra credere. Hoc
[2 Nobis vero nihil ex nostro arbitrio inducere enim prius credimus, non esse quod ultra credere licet, sed nee eligere quod aliquis de arbitrio suo debeamus. Id. cap. viii. p. 205.] induxerit : apostolos Domini habemus auctores, qui nee ipsi quicquam ex suo arbitrio, quod inducerent, elegerunt ; sed acceptam a Christo disciplinam fideliter nationibus adsignaverunt. Itaque etiamsi angelus de ccelis aliter evangelizaret, anathema diceretur a nobis. Tertull. de Prescript, haereticor. Cap. vi. p. 204. Ed. Lutet. Paris. 1664.]
[3 None, Orig. ed.]
[4 Nobis curiositate opus non est post Christum
Of Unwritten Verities
Idem, Of the Flesh of Christ, pa. 20. against Apelles, which said that the angels had a bodily substance, which they took of the stars. Tertullian answereth, that ” there is no certainty in this matter, because the scripture declareth it not5.”
The same, to Praxeas. “Let this be a general rule, indifferently determined before and against all heresies : that that is true, whatsoever is first ; and that to be forged, whatsoever cometh after7.” pa. 418.
Origen, in his first homily upon Jeremy. ” We must needs call the holy scrip tures to witness : for our judgments and expositions without these witnesses are worthy no credit9.”
Idem, upon Leviticus, in his fifth homily. ” If the holy scripture do not deter mine 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 God10.”
The same, upon the third chapter to the Romans. “After these, as his custom is (meaning St Paul), he doth confirm that he had said by the scriptures, giving 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 judgments. 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 minds, but the sentences of the Holy Ghost11!”
The same, upon Matthew, in his 26th Homily. ” No man ought (for the stablishing of doctrine) to use any books that be without the canonical scriptures13.”
Cyprian, in the exposition of the creed, after that he hath rehearsed the canonical books of the bible, he saith: “These be they which our fathers have included within the canon, out of the which our fathers would the doctrine of our faith to be certain : never theless there be other books, which of our elders were not called canonical, but ecclesias tical; as the book of Wisdom, the books of Sirach, Tobie, Judith, Machabees, and other. All which books they would have to be read 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 14.”
There is no certainty in that the scrip ture dcfmeth not
The law, the prophets, and gospel «, are the first doc trines, and therefore true.
Our words, without* God’s word are not to be believed. That which cannot be proved by the scripture, leave to God.
If Paul thought his autho)ity[not sufficient, much more ought we to take heed that we utter not our own minds1’-’.]
All books which be not in the canon of the Hible are called Apocrypha, and are not sufficient to prove any articles of our faith.
[5 Igitur probent angelos illos camera de sideribus concepisse. Si non probant, qviia nee scripturn est, nee Christi caro inde erit … Igitur, cum relatum non sit unde sumpserint carnem, relinquitur intellectui nostro non dubitare, hoc esse proprium angelicae potestatis, ex nulla materia corpus sibi sumere. Quanto magis, inquis, ex aliqua ? Certum est, sed nihil de eo constat, quia scriptura non exhibet. Id. De carne Christi, cap. vi. p. 312.]
[6 And the gospel, Orig. ed.]
[7 Quo peraeque adversus universas haeraeses jam hinc prsejudicatum sit, id esse verum quodcumque primum; id esse adulterum quodcumque posterius. Id. adversus Praxeam. Cap. ii. p. 501. J
[8 With God’s words, 1582.]
[° Md/oTUyOcts (5eT XajSeu/ TCCS y/oa^a’s. dfj.dpTvpoi yap al 67rt/3o/\ai I’I/ULWV Kal ai t£jjyfjcrets a-jncrToi elcriv. Origen. In Jeremiam. Horn. i. Tom. III. p. 129. Ed. Paris, 1733—1759.]
[10 Si quid autem superfuerit, quod non divina scriptura decernat, nullam aliam tertiam scripturam debere ad auctoritatem scientiae suscipi, sed igni tradamus quod superest, id est, Deo reservemus. Id. In Levit. Horn. v. Tom. II. p. 212.]
[n Post haec vero, ut ei moris est, de scripturis sanctis vult affirmare quod dixerat : simul et doctoribus ecclesiaa prsbet exemplum, ut ea quse loquuntur ad populum, non propriis praasumpta sententiis, sed divinis munita testimoniis proferant. Si enim ipse tantus ac talis apostolus auctoritatem dictorum suorum sufficere posse non credit, nisi doceat in Icge et prophetis scripta esse qua1 dicit ; quanto magis nos minimi hoc observare debemus, ut non nostras cum docemus, sed sancti Spiritus sententias proferamus ! Id. In Epist. ad Romanos, Cap. in. Tom. IV. p. 504.]
[12 The words, “If Paul thought his authority,” are only found in the margin of the original edition. The remaining clause is in Jenkyns’ Cranmer, Vol. IV. p. 175.]
[13 Non ergo debemus ad confirmandum doctrinam nos tram nostros proprios intellectus jurare, et quasi testimonia assumere, quos unusquisque nostrum intelligit, et secundum veritatem existimat esse, ni ostenderit eos sanctos esse ex eo quod in scripturis continentur divinis. Id. In Matthaeum, Horn. xxv. Tom. III. p. 842.]
[14 Haec sunt quae patres intra canonem concluserunt ; ex quibus fidei nostrae assertiones constare voluerunt. Sciendum tamen est, quod et alii libri sunt qui non canonici, sed ecclesiastici a majoribus appellati sunt: ut est Sapientia Salomonis, et alia
Sapientia quae dicitur filii Syrach Ejusdem ordinis est libellus Tobiae et Judith, et Macha- bzeorum libri quaeomnia legi quidem in ecclesiis voluerunt, non tamen proferri ad auctoritatem ex his fidei confirmandam. Ceteras vero scripturas apocryphas nominarunt, quas in ecclesiis legi noluerunt. Cyprian. Expos, in Symb. Apostol. Capp. xxxvii, viii. col. ccxxiv. Ed. Paris. 172(1. This exposition is asserted by the Benedictine edi tors to be spurious. Ruffinus was probably the author. J
No man can dispense with God’s law.
Things that be not com manded be inditrbreiit to be used or not used : but yet as cliarity requireth. Search no further than the gospel.
In time of heresy there is no means to try the truth, and the true church of Christ from Antichrist’s church, but only by the scriptures.
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 20. “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 God’s scriptures. And those things, which either in our nature, or in the custom and manner of our life, arc manifestly known, must we use to confirm those things which we do and say2.”
The same, in his short definitions, the first question: “Whether it be lawful or expe dient 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, 4 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 have 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 only anything of himself, seeing that he hath need of the Holy Ghost for his aid, so that both in mind, word, and work, he may be guided in the way of truth, and that he must needs walk in darkness, except he be lightened with the Sun of Righteousness, our Lord Jesus Christ, which shineth upon 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 com monly used among us, some are by God’s commandment determined, and 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 anything of those that be forbidden, or else to leave undone anything 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 edify not3.’”
Isychius, upon Leviticus, lib. v. cap. 16. “Let us, which would have anything observed of God, search no more but that which the gospel doth give unto us4.”
Chrysostom, upon 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) stand in the holy places of the church, ’ in that time let them which are in Jewry fly unto the hills,’ (that is) let them that be in Christendom resort unto the scriptures. For like as the true Jew is a Christian (as
1 Aura/oKeis /uti/ yap ela-iv al aytai Kal 0eoypafpal -717)09 Ttji/ TJ|S a’XtjOeias aVayye- \iav. Athanas. Oratio contra Gentes. Tom. I. p. I.Ed. Paris. 1598.]
[2 “OTI Sel irdv pnp.a jj irpdy/j.a TTLcrTcveffQai -ry fjLapTvpta T//S QcoTTveuffTou ypafpijs, eis 7r\tjpo(po- piav /JLCV TWV dyadwv, evTpoTrijv Se TU)V Troviipwv
Ori 06? Kal TOIS ev TTJ (pvtrei Kal TT) (rvvt]$eia TOV (3iov yvaipi^ofjievot^ Kex/)7/(r0«i eis fiefia’ucHriv Ttav yivofjLevwv »j Xeyo^eVtof. Basil. Moralia Ethica. Regula xxvi. cap. i. ii. pp. 434, 435. Ed. Paris. 1887.]
[3 Tov Kvpiov TJ/UWI) ‘Iiiffov XpicrTov Xe’yoz/Tos Trepi TOV dyiov -Tn/eu/xarus, Ou yap XaXfjo”ei dtp’ eavTov, cc’XX’ ocra civ duovtrri, TavTa XaXtjcrei* treat oe eauTou, Ov cvvaTai b i/los iroielv dtp’ cavTov ovctv’ KUI TraXif/‘Ori tycu e£ e/mavTov OVK eXa’X^o-a, a’XX’ 6 Tre’/ivJ/as /me TraTtjp, airros /not emroXj/V eow/ce, •rt etTro), KUI XaXfj’crio’ Kal olda OTL ?; ei/roXtj af/Tov jjanj cuw’mos CCTTLV’ d ovv XaXw eyto, /ca0ws etp?;/ce’ fjL()i b iraTtj/o, ovTca XaXw’ Tts dv eis TocrauTijv e£e’X0»; /Ltoi/iay, ai(TT6 d(p’ eavrov To[i.ij(rai TI KUI fie^pi-s tvvoia* Xafielir, tis ocijyov /j.tu TOU dyiov Kal dya-
6ov TrveufjLaros \pciav ex^tj ‘iva KarcvQuvQfj eis T-fjv bdov T?JS a’X»}0ei’as, Kara re vovv, Kal Xdyoj/, /cat Trpd^iv, TU^)Xos ^e Kal ev ovcoTet cidyet uvev TOV ?;Xiov T?;S dtKaioarvviyi avTOV TOV Kvpiov ij/mwif ‘Irjo-ou X’piaTOv TOV (pwTt^ovTos, uxnrep a’/CTlcTi, Tais cavTOV ei/ToXals ; ij yap ei/roXjj Kvpiov, (pr)crl, TJjXau- •yrjs, (pcoT^ov(ra 6(ptia/Jiov(i. uia-trep fte Ttav ev r\p.!v aTpcfyofjievtav Trpay/jiaTiav Ta fiev earTtv VTTO T^S ti/ToX/Js TOV Beou ev Ty dyia ypacpfj oteo-TaX/ze’i/a, Ta oe o’ec’itoTrTj/At’i’a’ TTCpl fjiev T(Jov yeypafjLfjLeviov ov^efjiia efcovtria SedoTai Ka06\ov ovSevl, OVTC Troirj- (rai Ti TWV K6/ca)Xu/xej/ajj/, oi/Te Trapa\el\l/ai TI TIOV TrpoarTeTay/ULovwv’ TOV Kvpiov dira£ Trapayyel\avTOS, Kal eiTrovTO?’ Kal (f)v\d^y TO prifia o eVreX-
Xo/xat (rot (Ti’i/j.epov’ Trepl de TWV (retrKa’Trrjfj.evwv
Kavova vfjiiv e£e6eTO b aTrotrroXos IlauXos e’nruiu’ irdvTa IULOL e£eo-TLV, dXX” ov irdvTa crvfirfrepei. irdvTa fioi efcevTtv, aXX” ov irdvTa OLKoco/j.el. Id. Regulae Breviores. Interrogatio prima. Tom. II. pp. 623,4.] [4 Et nihil amplius qua?ramus nos qui aliquid de Deo scrutari volumus, sed quantum nobis evangelicus sermo tradit. Isychius, in Levit. Lib. v. cap. xvi. fol. 91. Ed. Basil. 152J-]
Of Unwritten Verities
the apostle saith, ’ He is not a Jew which is outward, &c.’), in like ma’nner the very
Jewry 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 Christian men (willing to know the truth of the right faith) but only unto the holy scriptures. Beforetime 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, have the heretics in their schism : likewise churches, likewise the scriptures of God, likewise bishops, and other orders of clerks, and likewise baptism and the sacrament of thanksgiving, 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 only by the scriptures ? It was also known which was the true church of Christ by their manners, when the conversation of Christian men (either of all or many) was holy, which was not among the heathen.
But now Christian men are become like, or worse than the gentiles or heretics : yea, An heary and there is more continency found amongst them than amongst Christians. Therefore aUsTfeo true.
he that will know which is the true church of Christ, whereby shall he know it but only by the scriptures? The Lord therefore, knowing that so great a confusion of things should come in the latter time, commandeth that Christian men, that be willing to know the right faith, should fly to none other things but only to the scriptures.
For if they look upon 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 church5.”
The same in the Unperfect Work, Matth. 7- “Every preacher is a servant of the Preachers law, which may neither add anything above the law of his own mind, nor withdraw STm”r uke anything after his own understanding; but preach that thing only that is had in the GwKiaS™ law, as Salomon saith, ‘Thou shalt add nothing to the word of God, nor take aught 25. therefrom6.’”
The same of the Holy Ghost, torn. 3. ” If you see any man saying that I have They that the Holy Ghost, and not speaking the gospel, but his own, that man speaketh of se himself, and the Holy Ghost is not in him.” And after: “If any of them therefore f the scripture, be void of the Holy Ghost.
[6 Tune cum videriiis abominationem desolationis stantem in loco sancto. Id est, cum videritis haeresim impiam, qua; est exercitus antichristi, stan tem in locis sanctis ecclesia;, in illo tempore qui in Judaea sunt fugiant ad montes : id est, qui sunt in Christianitate, conferantsead scripturas. Sicut enim verus Judaus est Christianus,Aicente apostolo,…sic vera Judaea Christianitas est Montes autem sunt scripturas apostolorum aut prophetarum Et quare jubet in hoc tempore omnes Christianos conferre se ad scripturas ? Quia in tempore hoc, ex quo obtinuit haeresis illas ecclesias, nulla probatio potest esse vera; Christianitatis, neque refugium potest esse Christianorum aliud, volentium cognoscere fidei veritatem, nisi scripturae divinae. Antea enim multis modis ostendebatur, quae esset ecclesia Christi, et quae gentilitas : nunc autem nullo modo cognoscitur volentibus cognoscere quae sit vera ecclesia Christi, nisi tantummodo per scripturas. Quare ? quia omnia haec quae sunt proprie Christi in veritate, habent et hasreses illae in schismate : similiter ecclesias, similiter et ipsas scripturas divinas, similiter episcopos ceterosque ordines clericorum, similiter baptismum, similiter eucharistiam, et cetera omnia, denique ipsuvn Christum. Volens ergo quis cognoscere quae sit vera ecclesia Christi, unde cognoscat in tantae conlusione similitudinis, nisi tantummodo per scripturas? Item ex moribus ipsis prius intelligebatur ecclesia Christi, quando conversatio Christianorum, aut omnium, aut multorum, erat sancta, quae apud impios non erat. Nunc autem aut tales, aut pejores facti sunt Christiani, quales sunt haeretici aut gentiles. Adhuc autem et major continentia apud illos invenitur, quamvis in schismate sunt, quam apud Christianos. Qui ergo vult cognoscere quae sit vera ecclesia Christi, uncle cognoscat, nisi tantummodo per scripturas ? Sciens ergo Dominus tantam confusionem rerum in novissimis diebus esse futuram, ideo mandat, ut Chris tiani qui sunt in Christianitate, volentes tirmitatem accipere fidei verae, ad nullam rem fugiant nisi ad scripturas. Alioqui si alia respexerint, scandalizabuntur, et peribunt, non intelligentes quae sit vera ecclesia ; et per hoc incident in abomina tionem desolationis, quae stat in sanctis ecclesia; locis. Chrysostom. Opus Imperf. in Matthaeum. in cap. xxiv. Horn. xlix. Tom. VI. col. cciv. Ed. Paris. 1718—38.]
[° Omnis doctor servus est legis, quia neque supra legem addere potest aliquid de suo sensu, neque subtrahere aliquid secundum proprium intellectum, sed hoc tantummodo pra:dicat, quod habetur in lege. Nee enim potest mens humana directare, id est extra rectum facere, scilicet perversum vel malum ostendere, quod sapientia divina dictavit. Sic enim ait Moses ac Salomon : Non addas verbis Dei, neque detrahas inde. Id. ibid, in cap. vii. Horn. xx. Tom. VI. col. xcix.]
anpthinhbe which saith he hath the Holy Ghost, and speakcth anything of himself, and not forth of the gospel, say, Follow my counsel, believe him not1.”
The same on the 7. of Matth. Horn. 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 Christian 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 doctrine2/”
Heretics The same in the same place, the 22. chapt. and 42. Homily. ” Let us first allege be convinced the authority of the scriptures to the false forgers, afterward let us shew them reasons : tur«,*nd and to them that ask for any manner 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, and instruct them that search V
^e same) uPon the ^as* °f ne Romans, upon this text: “I beseech you, brethwn. “He saith, that dissensions and slanders, that is to say, heresies, are brought and *n °f those, which bring any thing besides the doctrine and learning of the apostles4.” AH things The same, upon the latter epistle to Timothy, the third chapter. ” There is no-terming by thing that cannot be determined by the scriptures, ’ to reprove,’ if it be to be reproved, re’ that is to say, lies ; ’ to correct, and to teach in righteousness.’ If it be needful (saith he) that any should be corrected or instructed, that is, to be made continent and sober unto righteousness, and to execute those things that be just ; all that shall be given by the scripture, ’ that the man of God may be perfect :’ the amendment (saith he) is prepared by the scriptures, that nothing may be lacking to that man that walketh after God5.” The holy The same, upon Matth. 22. cap. Horn. 4. “Whatsoever is required for our salva-scripture con- … .
tainethaii tion is already contained in the holy scriptures. He that is ignorant, shall find there luiforour what he may learn; he that is stubborn, and a sinner, may find there scourges of the judgments 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 works6.”
The same, upon the 2. of the Thessalo. cap. 2. “All things be plain and clear in the scriptures; and what things soever be needful, be manifest there7.”
I”1 ‘Edv ?o»;re TLVCL \eyovra, KO.I fit] \u\ovvra TO. eva.yye\iKd, dXXa TO. toia, d(p’ eavTov XaAei, KCII OVK e(rri Trvevfia ayiov evauTco… edv Tts ovv T(av ovofjict^ovrtav e)^eiv irvevfia \eyri TL d(f)’ cauTOu, /cat /o; diro TWV eiiayyeXiwf, /JLI] TTIcrreuo-aTe. Id. De Spiritu Sancto. Cap. x. Tom. III. p. 808. This treatise is pronounced by the Benedictine editors to be spurious.]
[2 Ex fructibus eorum cognoscetis eos. Fructus enim hominis est confessio fidei ejus, et opera conversationis ipsius. Si ergo videris hominem christianum, statim considera, si confessio ejus conveniat cum scripturis, verus est Christianus : si autem non est quemadmodum Christus mandavit, falsus est. Sic enim et Joannes, cum de ha?reticis scripsisset epistolam, non dixit, Si quis venerit ad vos non habens nomen Christi, nee ave ei dixeritis : sed, Si quis non attulerit istam doctrinam. Id. Opus Imperf. in Matthaeum, in cap. vii. Horn. xix. Tom. VI. col. xciv.]
[’ Ut et nos calumniatoribus prius auctoritatem scripturae proferamus, postea rationem reddamus. Interrogantibus autem quocumque proposito, prius rationem exponamus, postea auctoritatem; ut ratione quidem eos placemus, auctoritate confirmemus : quoniam calumniatores convincere oportet, interro- gatores autem docere. Id. ibid. Horn. xlii. Tom. VI. col. clxxix, clxxx.]
[4 ‘H Se QiyoaTavia TroOei/; diro TWV coy/JLaTwit TWV irapd TI]V l)ioayr\v TWV aTroo-ToXcoi/. Id. ill Epist. ad Rom. Horn, xxxii. Tom. IX. p. 754.]
[5 Ileco-a ovv »; -roiawTtj OeoVveuo-Tos. /juidev ovv a/i(/)i/3a\Xfc’, f/»)trt. /cat w’(/)cXi/xos -TT/OOS ^toatr/caXiav, 7ryoo5 e’Xcy^of, TT^OOS eTrai/o/oOaxrii/, ‘Iva a/oTios y o TOV Qeov aj/O/owTTos, TT^OS TTO.V epyov dyaQov e]~i)pTi- (TfJievo(s. TTyoos oiSa(TKa\iav. ‘iva. apTios 17 6 TOV Qfou avOpwTros, Sid TOVTO c^njcri, yeyovev Tiav ypa.(p(ou ‘Tra/oa/cXtjcris, ‘iva. a/oTios ^ o TOV Oeov avdpiairos, OVK upa )(a)pis au-ri/s dpTtov evi yeveffQai. Id. In 2 Epist. ad Timoth. cap. iii. Horn. ix. Tom. XI. p. 714.]
[6 Quidquid quseritur ad salutem, totum jam adimpletum est in scripturis. Qui ignarus est, inveniet ibi quod discat. Qui contumax est et peccator, inveniet ibi futuri judicii flagella, quaa timeat. Qui laborat, inveniet ibi glorias et promissiones vitap perpetua?, quas manducando amplius excitetur ad opus. Id. Opus Imp. in Matthasum, Horn. xli. in cap. xxii. Tom. VI. col. clxxiv.]
[7 Ilaj/Ta tra^ij Kal cvOea TO. Trapd TaZs 0eta(s yp«(/)a?s’ irdvTct Ta dvaynala o»7Xa. Id. in 2 Epist. ad Thessal. cap. ii. Horn. iv. Tom. XI. p. 528.] n.] OF UNWRITTEN VERITIES. 27
The same, upon 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, we shall fetch it from thence : if to be corrected, to be chas tened, to be exhorted, or comforted, to be short, if aught lack that ought to be taught or learned, we shall also learn it out of the same scriptures8.”
The same, Horn. 1. Titum. “Like as the beadle crieth openly to all them that A preacher be in the court, so do we preach openly ; but on that condition, that we add nothing, nXin^but but preach only that thing that we have heard. For the office of a crier is to speak Sooth. out those things that be committed to him, and not to add, change, or take away any thing9.”
The same upon the later epistle to Timothy, cap. 3. ” Therefore neither ought Believe him they to be believed at all, except they speak those things which be agreeable to the speaketh
Scriptures 10.” scripture.
The same, upon the 20. chap, of John, Horn. 89. ” But why did not the apostles “^^the” write all things ? Chiefly, because of the multitude of them. Moreover, they did f™^1^^ consider, that he which would not believe these, would not believe more : but he believe no that bclieveth these, need no more to attain faith11.”
The same, upon Genesis, the 12. Homily. “The holy scripture expoundeth itself, and suffereth not the hearer to err13.”
The same, in the same book, Horn. 21. “Neither hath the scripture of God Not man’s any need of man’s wisdom, that it may be understand, but the revelation of the Holy the Holy
, , . , , . , J Ghost, is the
Ghost : that, the true meaning being sucked thereout, great advantage may grow to trueexpositor
…,„ of the scrip-
US thereby13. ture.
Hieronymus, in the prologue of the bible to Pauline. After he had recited the Nothing is of books of the New Testament and the Old, he saith : ” I pray thee, dear brother, among rity with the these live, muse upon these, know nothing else, seek for none other thing14.” ture.s°r
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 be compared to these ; whatsoever is besides these may in no wise be received among these holy things.”
Again, upon the first chapter of Agge. ” All other things which they seek out and God’s word invent at their own pleasure, without the authority and testimony of the scriptures (as SSStonf ** though they were the traditions of the apostles), the sword of God cutteth off15.” thTy’caii’ as
Again, in his little commentaries to the Galatians, upon this place: ” Condescend bedside the to no man : this persuasion is not of God, which hath called you :” thus he intersame^’ preteth it: “Ye ought neither to consent to them, nor to me, without the word of God16.” Jott°0Uaiio
[8 Ei Tt jua0eTv, ei TI dyvoijarai X/°T’J ’ el eXe’y£at TCC x//“ei;o»7, Kal TOVT
el cTravopQwQ^vai Kal (r(o(ppovL(TQi)vai. TT/OOS TrapdTjOos TrapafjLvQlaV) (^)rjcrt, Trpo’s eTravopQcacriv’ TovT6(TTiv, ei Tt XetTTet, Kal XP’J TrpoarTeQijvat. Id in 2 Epist. ad Timoth. cap. iii. Horn. ix. Tom. XI. P. 714.]
[9 “Qa-irep yap 6 /oj/ou£ TrdvTtav irapovTcov ev TW
KT)/OUTT6i, OUTO) Kal JJjUcTs /CrjjOUTTO/i6t/, (a(TT£
/uTj(5ei/ TrpocrQelvai) d\’ auTa a riKovarafiev elirelv. »/’ yap TOU KtipvKo(i dpCTi) ev TU) Traaiv elirelv eari TO yeyoi/os, OVK ev T(ia TrpoarQelvat Tiva Kal d(f)eXelv. Id. In Epist. ad Titum. cap. i. Horn. i. Tom. XI. p. 732.]
[10 These words are not found. Similar senti ments are in the end of Horn. viii. on 2 Timoth. Tom. XI. p. 713.]
[n Tti/os oiiv eveKev ov iravra eTrijXQov; /xcc’Xiora juev Sid TO Tr\fjQos. eireiTa tie KUKS^VO evevoovv^ OTL 6 fir} TTioreuo-as TO!S elpii/uievoLS ovSe TOIS TrXeuxri b 8e TavTa ^ea’xeyos oi/Sev eTepov eis TOV T»/S Tri(TT€(0s \6yov. Id. In Joannem. cap. xx. Horn. Ixxxvii. (al. Ixxxvi.) Tom.
now any man’s docfrine, without God’s
[12 KottTot ye TJJS a’ytas ypafyijs, eireiodv (3ov\e- ai TI TOLOVTOV ?}/uas 5t(5ao-Keii/, cauTfjV kpfjii]vevov
(rijSj Kai OVK a^ueto-tjs 7rXaj/ao-6ai TOV
Id. In Genes, cap. ii. Horn. xiii. (al. xii.) Tom. IV.
[13 Ouoe yap (TO^HGCS dvQpiairivi]^ SetTat tj Beta ypa(j)i] TTjOos T»J d\d T^S TOU Trvev/jLaTos aVo/caXui^eeos, ‘Lva TOV d\i]Qrj vovv TWV eyKei/j.evu)V /caTa/xaOoi/Tes TroXXiji/ eKeWev de^tafj.eQa TTJV cofpeXeiav. Id. In Genes. cap. iv. Horn. xxi. Tom. IV. p. 181.]
[u Oro te, frater carissime, inter hacc vivere, ista meditari, nihil aliud nosse, nihil quasrere. Hieron. in Epist. ad Paulinum, de Studio divinaj scripturae. Tom. III. p. 8. Ed. Francof. 1684.]
[15 Sed et alia, quae absque auctoritate et testimoniis scripturarum quasi traditione apostolica sponte reperiunt atque confingunt, percutit gladius Dei. Id. in Aggeum. cap. i. Tom. VI. p. 184.]
[16 Nee illis, nee mihi, sine verbis Dei consentire debetis. Id. in Epist. ad Galat. cap. v. Tom. IX. p. 286.]
The apostles grounded all their doctrine upon the law and prophets.
To build upon any doctor’s say ing, without scripture or reason agree ing to scrip ture, were to follow Pytha goras, rather than Christ.
[Be a man never so holy, and never so learned after the apostles, yet his words, without God’s word, are of none authority5.]
To teach that as needful to salvation, which Christ hath not taught, is damnable.
The soul Jiveth only by the word of God.
Nothing is to be added to the word of God, al though it be for a good purpose.
Again, upon Matth. cap. 13. Upon this place: “Every learned scribe.” “Whatso ever the apostles preached, they confirmed it by the oracles of the law and prophets V
The same, to Minerius and Alexander. “Not, according to Pythagoras’ disciples, the opinion given sentence upon aforehand 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 read their expositions unto whose doctrines I do not consent, let him know that I willingly hear this of the apostle, 4 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 coun terfeited, and have not the emperor’s stamp, nor be current money, refuse it ; but that that sheweth the face of Christ in the clear light, bestow it in the purse of your heart V
The same, upon Matthew, 23d chap. “That which hath none authority of the scriptures may as easily be rejected as proved3.”
The same, in the 98. Psal. ” All that ever we speak we ought to prove it by the scriptures4.”
The same, in the 86. Psal. ” 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, c Of those princes that were in it,’ and not ’ which are.’ So that (the apostles except) whatsoever shall be spoken afterward, let it be cut off, and have none authority. Be 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 Avere in it6.’”
Ambrosius, of Virgins, Lib. 3. cap. 1. “We justly do condemn all new 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 abominable7.”
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