The copy of a letter sent to one master Chrispine canon of Exeter for that he denied the scripture to be the touch stone or trial of all other doctrines whereunto is added an apology and a bulwark, in defence of the same letter.   

¶ To the right worshipful and his singular good Master sir Peter Carewe: Philip Nicolles wisheth the continual favour of God.  
Great comfort is it to Christ's poor floceke (right worshipful sir) among so many huge Rocks and wild seas, as our west parts are compassed with all: to have some port or haven where Christ's ships mought cast ancre, and for a space have succour, till the storms be passed. This fatherly provision maketh the all mighty and most merciful Lord all ways to help them that be his. And though jonas sink yet is the whale ready to keep him from perishing & to bring him to land, as among so many great storms, no marvel though some have been pluged under the water but of such, glorious shall the resurrection be. But in my country (my right dear sir) where most danger appeareth to be: scantly hath there any wet their feet, praised may the name of God be therefore, that so provideth for young sucklings which else should be over whelmed before they were weaned from their milk. Your pure and yernest zeal toward god's truth and painful labours infendeing innocentes is not unknown to a great meinie. But would to God it were farther known, even though row out. Not that you should have the praises of men for your labour, for they belong to God and it is wickedness to seek them from him, but that it might provoke other men of worship, and honour also in all places, to so fervent and godly desire of Christ's doctrine, to be published among us, Namely the whole bible, the scriptures of God, the new and old testament. Which only doctrine is alone sufficient to teach us the true worship of God, faith in his promises, and in all good works, to walk the way to everlasting life. To the defence of this heavenly doctrine (I say) would I provoke all men of honour and worship, by your ensample, if wit and learneing failed not. Your gentleness and liberality, towards me and all those that long for that heavenly doctrine: I pass over which silence, to cut away occasions from jewel tongues, although the example be greatly to be desired, in all men of worship, yea in all them that profess Christ according to their power.  
All these things now considered, beside the manifold labours and daily travail that you take divers ways to have the verity known, to banish lying and cloaked holiness, to have the Lord truly worshipped, and to rote cut Idolatry. Considering also your yerneste desire to this my small labour in writing to master Chrispine a simple letter, for as much as I perceived that you were determinately minded to put it in print I thought I could not bestow my labour better, then to set it forth in your name chiefly to purge me from that evil suspicion that is like to ensue the printing of it. For seeing they begin to bite me privily all ready, for exhibiting certain Articles preached of our learned men, and would persuade men that I did it of a pretenced malice, sekeinge their destruction: I know well they shall say much rather, that it was my suit to have this my letter spread a broad, and that I did it to seek praise, as they always seek most praise to themself, the least deserve it, or that I stand in mine own conceit as to think that I have done a great act, whereas I acknowledge it in deed to be but counterfeit, in comparison of a great numbered that be well leraned. Which if they had the matter in handling: these men might have been a shamed to show their faces in a pulpit, to declare any such matter again Now to prevent these biteinge serpents of this poison the lord knoweth whether it be my fault or no to have it printed, and you partly can testify. notwithstanding▪ it shall not grieve me to have it printed, but rather I shallbe glad of it though it were but for this cause only. To declare unto all other countries, that devensher lacketh not some well willers (at the least) as well among the poor creatures, as the rich and worshipful, the desire the glory of God and furdraunce of his word. As touching the articles offerred to the visitors, which they say to be done of malice, hatred, and many other good morrows, let such men know that I hate their doctrine in deed. As for any malice that I own to the men: I axe no more grace and favour of the Lord, to be given to myself, than I wish to the vilest of them all, if it might so come to pass and please God. For I know there can no such rancour and malice dwell in any christian heart, as they judge other men by themselves.  
And this I say more over, that I am assured of these ministers and of the kings counsel also: that they be no such blood thirsty tyrants, as have pleasure in shedding of blood. For if they were but as cruel in punisheinge the blind wicked and seditious. I nought say, preachers, as the pope's ministers have been in tormenting innocentes: I take God to witness, I would never have declared so much as I have unto them, though I should have smarted for it. This much have I said, to declare unto all honest hearts mine innocency in such things as they begin to lay to my charge: and to stoup the mouths of them, that can do nought else but slander, flatter, and dissemble, even with their friends, that they mought hold their tongues lest if they pass their bounds. I open them to their shame let them take this for a warning. Neithere let them think this spoken of malice, for I spoke it for their honesty and quietness, as well as mine own commodity.  
Now, to conclude in few words I have added to this my letter, a little apology or defence, the better to withstand their cruel and subtile deceit. And because, they lie alway lurking in bulwark and will not come forth into the open field, I have in the end made a little bulwark, out of the which I have shot a few of their own pellettes. Not that I think them necessary to confounded them with all: but even to shame them when they shall see themselves stricken with their own weapons  

Esai. xxix.  Behold, now appear those marvelous things that Isaiah speaketh of so earnestly, in so much that he repeateth it again. Yea even marvelous things and a wonder, saith he, and what is it? It followeth. For the wisdom of the wise shall perish, & the understandeinge of the witty, shall hide itself. But wherefore happeneth this? Look you a little before and you shall easily perceive the cause No man can open it more plain, than the prophet doth himself. Read the place.  
After this will I pour out my spirit (saith joel) upon all flesh, 
joel. two.  and your sons and daughters shall prophecy your old m●n shall dream dreams, and, your young men shall see visions. Yea in those days I will pour out my spirit upon maidens and servants. & ct  
Now therefore, 
i Pet. ●.  saying that S Peter affirmeth after the Prophet Esay, that all flesh is grass, 
isaiah. xi.  and all the glory of man is as the flower of grass, the grass withereth and the flower falleth a way, but the word of our God abideth for ever: I would exhort in you (right worshipful sir) all men from the highest to the lowest, to cleave fast to the word of god. For it will come to pass, that who soever calleth upon the name of the Lord shall be saved. Who ever defend you Amen  
☞ Your humble and faithful at your commandment Philip Nicolles.   

¶ Here followeth the copy of a letter writtyn to master Chrispyn chanone of Excester concerning three questians put forth in his sermon, whereby he intended to declare all them heretics, that would God's word to be the touch stone:  
IT chanced me, worshipful master Chrispen, to be at your sermon preached at Marledon, the xxiiii day of march last paste, at the months mind of master Oats Gylberd. In which sermon, among other things, I remember you envied Luther very sore, only because he would have the scripture to be the touch stone, or trial of all other doctrines. And calling Luther, as it were, into disputations with all his disciples, you put forth three questians which be these.  
first, if there rose any heresies or dissensions before the Gospel was written (as there did in deed, between Simon Magus and Simon Peter, and over the circumcision) ask Luther & his disciples, who now shall discuss the matter, and who should be the touch stone to try the matter. The Gospel, can not, for it was not then written.  
The second question is. If one should deny Mathewes Gospel or say Mathewe wrote it not: how can it be proved by scripture? It can not you say, for scripture speaketh not of it,  
The third question did deceive the ignorant people, which have little or no knowledge, which is. If there be dissension or strife about the understanding of the scriptures, and both allege scripture, as the Areans did, who brought to places of scripture for the defence of their error, in such case you ask who shallbe judge: or by whom shall this be determined. Or rather to use your veri words: where is Luther's touch stone? The scripture can not be touch stone you say, for both bring forth scripture. Wherefore there must needs be an other touch stone. Where is Luther's now? quoth you.. What answer can be made to these questians? For Luther's touch stone will not serve. Your answer was therefore, that Luther must give place and say with you, that it is the holy ghost that must be touchston.  
Thus you triumphed upon Luther and his disciples, meaneinge by Luther's disciples, such, (I suppose) as hold this, opinion as though you had over come them that they could answer nothing  
This is easy to do, when a man hath all the talk himself. But for as much as you wished Luther there at your sermon or some of his disciples, to answer to your questians? I think verily you willbe contented to hear a poor man answer, though yet but simply. But I do you to wit, that I am none of Luther's disciples, for I know not Luther. But that I think him to be a man as you be and therefore of himself a liar. But if Luther spoke the truth, I would believe him as soon as you or any other that speak the truth For the truth, by the which I mean god's word, can not be spoken with out holy ghost, if it be spoken to the glory of God. But in deed, you or any other may wickedly allege the scripture of yourself without the spirit, to the defaceinge of the glory of god and hindrance of his word, as the devil did to Christ Mathe. iiii. But I will resort to the questians▪ with this protestation, that if I have by any means miss reported your words, or other wise understanded them, than you meant: I heartily desire you that you will charitably inform me what were your questians, what ye meant in them, and how you like this my rude answer. In so doing▪ I will be confirmable to your counsel, or else I will show you my mind why I ought not.  
Now to your first question, which is this. If there arose any dissension of heresy before the gospel was written, as it happened in deed between Simon Magus and Simon Peter. Also over the circumcision, where had been then the touch stone?  
To this question. by your leave master Chripyne, I will in this manner answer, with Luther, and say the scripture must be the touch stone. If you say it was not written: I answer. The word was in the begyninge. You will say that Christ came according to the scripture, to finish a new testament, which he confirmed and sealed with his blood and when the new was come, the old vanished away as saint Paul affirmeth to the hebrews. And you will say peradventure, that Luther also meaneth the new testa: mente, which was not written, when the question of circumcision was moved, wherefore it could not be the touch stone. To make many words about this question in my conceit, were but loss of time. But I ask you, Master Chrispine, what difference is between scripture written and scripture spoken, if both be scripture? You will grant I am sure, that Peter, Paul and james words were scripture, when they preached or taught the Gospel.  
Then if any man had asked for scripture it mought have been answered. Go to Peter, Paul, & john with tother Apostles. For their preaching and counsel was scripture. So lacked not at that time Luther's tuchestone, for the Apostles writings and preachings agreed, and all was scripture. Wherefore this question is sufficiently answered to the worthiness of it  
To your second question which is. It any man should deny Mathwes Gospel, you ask how it could be proved by scripture, that Matthew wrote it. To this I answer, that if it be agreeing to the other scriptures, and dissent in nothing from it: what danger is it to call it Mathewes Gospel, who so ever wrote it? And though you could deny Mathewes Gospel to be Scripture: yet there is Scripture. For Mark, Luke and john's Gospel, Peter, Paul and john's Epistles, be scripture But I doubt not you will grant Mathewes Gospel to be scripture. But you will ask me how I know it. I answer, by the report of the elders, holy fathers, mother holy church. How say you now? Have I answered you well? Doth not this answer please you? I think yes. But if I should are the turks how they know that Mahomete was an holy prophet who devised and caused to be devised, the Koran, what answer suppose you they could make? I think none other but as I have made you before. That is we know it by our elders or holy prophets and fathers before us. Now I will ask you a question which shall not be impossible, nor very unlike. If it pleased God to move the heart of a jew which were neither christian nor turk, to seek in the world here, the most perfect religion. He goeth to the Turks and cometh to the christians. wherewith would you persuade him to this perfect religion? Would you preach to him constitutions, counsels and customs of the elders? He mought then as well believe the turks as you. For they have many things in their law, that seem to be very godly. And their authority, without authority of scripture, is even as good as yours. But I know you will say, what so ever you think, that you would preach the Gospel unto him. Then must you needs grant, that the scripture is of greater efficacy and strength, them our father's elleders and counsels. If you will yet with your questians affirm, that the fathers which descended from time to time from the Apostles hither to: have greater authority than the scripture: I will axe you an other question.  
The Apostles of Christ, forsook the ceremonies, customs and constitutions of their elders, forefathers, and of as holy mother holy church in the judgement of the world at that time, as yours is with the world at this hour, and of as long continuance of time. Yet followed they Christ's doctrine, who was named of those holy fathers, a seditious fellow, a new tidings bringer and an heretic. Answer me now, what touchstone had they to try Christ's doctrine with that they so earnestly followed him, and refused their forefathers, old holy doctors, proceeding from Moses to Christ? There were at that time ancient fathers which had great learneing, both bishops and priests. The tradions, ordinances and ceremonies which they used, received they of their elders, like as you would have us to receive the constitutions of our elders. Tell me now, how can you excuse the Apostles? They were but poor fisher men and net makers, they were not brought up in the schools, they had not the leisure toturne and toss those great volumes to be made doctors of divinity nor law.  
And yet within a while, they took upon them to teach the great doctors, and what mought those holy fathers have said to these fishers? Take heed to your fysheing. What have you to do with the scripture? It is not meet for every coblarde to be talkeing of scripture. How were these men so lightly persuaded?  
What touchstone I say had they? But saying you would so fain have the name of the holy fathers and holy church. I axe you this question.  
Those Apostles and Disciples of Christ which were in his time with him present, which preached and wrote the scripture: were holy fathers and of the perfect true church.  
If the fathers sith their time have dissented from them in doctrine, manners, custom, laws, or in any thing partayneing to Christ's religion: which fathers would you follow? If you deny that the fathers have dessented, as is afore said, I refer the prove of it till a time of more leisure. Partly because I think you will not deny it, but chiefly because my letter would be to long.  
Wherefore I will come to your third question, which in deed includeth the matter of all the rest which is this.  
If there arise any contention in understanding the Scriptures wherein, both the parties bring scripture for them: who shall now discuss the matter? Where is now the toucheston? The scriptures can not. For both bring scripture. And the scripture you mean causeth the controversy. But I ask you whether the scriptures be divided or no? If they be divided: then according to Christ's word, they must be confounded. But that is an inconvenience and I know well you will not grant that If the scriptures be not divided, but agree in one, as they do in deed, for one place cannot be repugnant to an other, though it so seem: then have not both party's scripture for them, but the one party must needs falsely allege scripture.  
But you will ask me who shall give sentence, or by whom the controversy shallbe appeased, and where is Luther's touchstone? In deed at your sermon, no man made answer. Wherefore you made answer and said, the holy ghost must be tuchstone. As who should say, Luther's answer were not the very same. When he sayeth god's word must be the touchston as you report of him. And I pray you master Chrispyn, what difference is between god's word and gods spirit? Is not god's word the breath of god's mouth? And call you not that the holy ghost? How be it, it is easily perceived what ye mean. Ye put in the holy ghost for a cloak to deceive us with albeit ye mean nothing less than the holy ghost If you ask me how I prove it: I answer thus I prove it. Without faith it is not possible to please God, but faith cometh by the word of god Ergo, without the word of God nothing can please God. But you exclude the word of God from the spirit of God, and in stead of that join unto it, fathers, counsels, and our mother holy church for you say the word of God can not be touchston▪ but only bear witness, but the holy ghost is the touch stone, who was and is in the holy fathers, that have always gathered counsels by which all things must be judged and dermined. To prove this ye allege these words.  
Where so ever two or three be gathered together etc. These holy fathers, you affirm to be the bishops and prelate's. But thus to include the holy ghost into bishops, you exclude the word of god.  
If this be not to be deceived, sure I am deceived. But it were necessary for you to prove the chur, that you speak of to be the true-holye, and catholic church, before you persuade men so ernestye to believe and stick unto it. But I say, the church that taketh away the authority of god's word, or diminisheth it by any means, is not of Christ.  
But you master Chrispine, grant yourself to be of this church, Ergo etc. And in mine opinion, you do nought to say that all holy fathers from Christ to this time, were of the same opinion that you be of concerning god's word. For I dare say Augustine (whom you admit to be of the very holy church will not hold with you in this matter.  
But if he would, the authority of Christ is greater. Who is it that will not suspect your church, saying you set it so high in Lucifer's place above Christ, and separate the holly ghost from Christ, where as Christ sayeth, I am that I say unto you? What is that he spoke unto us? Is it not his word? He saith moreover, the words that I speak, are spirit & life. I pray you, master Chrispine, what spirit meant Christ here? What life speaketh he of? Can there any man bring out of his breast, either by writing, preaching or otherwise teacheinge, or speaking, the sentence of the holy spirit without god's word? Is not the sentence or word of the holy ghost the word of God? Is it not to be unsterstand of the living faith that the holy ghost worketh in the soul of man in believing the word Is not the scripture called the two edged sword? Is it not also called the sword of the spirit? May ye separate the spirit from the words, saying he calleth them spirit and life? I think not▪ No more than heat can be separated from fire. Why then in the name of the holy ghost, do you undermine Christ? The church, you say, must be judge, and the scripture must be witness only. So must Christ be inferior to men. For I am sure you will not deny but these holy fathers, which you call the church, were & be men. And those you say must be the judges. And Christ to be the word and promise of the father, he himself witnesseth saying. I am that I say unto you, and him you make but a witness or judge. Therefore I say your church is to be suspected. As toucheing the true suppose and Catholic, church of Christ, which are very membres of his body, and he the head: this church hath so much authority as the scripture giveth them, and take upon them no more for the scripture and they are one, and for the scripture they jeopardy their lives, as many have done, whom you and your forefathers, bishops and prelate's have always put to doth. Who persecuted the prophets and put them to death. Who procured Christ to the cross? Who the Apostles with many other holy men? Were they not bishops and prelate's of the church? How many godly preachers with other good souls, hath the bishop of Rome put to death by the help of prelate's in divers countries sith he came to the supremitye, and beareing a rule over kings and emperors? Hath there not been some put to death here in England within these twenty years, for speakeing against the Pops pardons and pilgrimages, with such like abuses? Was not the Pope chief of these holy fathers, whom you call holy church, and would have them judges? But I know what you mean. You would persuade the multitude, that you and your church, be the very true church, and have the holy ghost and that what so ever you do is well. But whereby do ye persuade them? By old custom (for you have nothing else) and long continuance of time, the which if you could beat in to the heads of the commonalty: your reformation of things that are amiss, should be as you lust. But master Chrispine, if you were not in darkness you could not refuse the light. Christ saith, if you continued in my word: then are you mi very Disciples, and ye may know the truth, and the truth shall make you free.  
But he that refuseth me, and receiveth not my words hath one already that judgeth him the word that I have spoken, shall judge him in the last day. Behold, Christ sayeth his word shall be judge. All that be of Christ, hear Christ's words.  
Master Chrispine, my lettere is longer than I though it should have been, how it shall like you I can not tell, but hertily desire you, if you love the truth and desire the glory of God: answer with the truth and defend the truth, and do not wylfully resist the truth. But defend it not with the authority of men, but with the power of God, and that with charity, For if I have by any means spoken any thing in this letter more rigorously than charity requireth whereby you might be offended at me justly: I am ready in such case with all mine heart to be reform. Wherefore I eftsoons desire you to answer me, as it becometh a true preacher, for quieting of my conscience. And so doing I commit you to Christ and his word. Amen.  
¶ Yours looking for an answer. Philip Nicolles. Written, xxiii. of april. MDxlvii.   

HEre haste thou my letter (gentle reader) even word for word as it was delivered to master Chrispine. And truth it is, I wrote it inmediately after my retoune from his sermon, even while it was hot. For it grieved me that it had not been lawful for me to have answered him even incontinente before all the audience.  
For he persuaded them all, for the most part, that nothing could be said to the contrary. Which grieved me to hear. Not withstanding, when I had written my letter: I did not send it forth which, but paused a while, partly, seeing there was such a great audience, to see whether any man of woship, or some better learned than I would take the matter in hand. But after I had rested upon this a month or vi weaks and perceived that no man busied himself in it (all though there were present men of worship pretending to have knowledge) I sent forth my letter, the last day of Apriel or near there about. And because the messenger did not in all things fulfil my request, I wrote again to master Chrispine, desireinge him to send me an answer by the saide bearer of my letter, to whom he gave this answer. That he would not writ, but common with me himself. I left him not thus, but within a while after he came to a benefice that he hath called Herberton, besides Totnes, and preached there the sunday after corpus Christi day, as they call it, & the mundaie in the morning: I went to him and communed with him, and spent well most the whole day. In which communication, we swerved not from these iii questians. I I resorted unto him again, not long after thee, and had much talk which him, all which communication, I have not: nor will babble out, all thought it be reported that I came to him for non other purpose, but to have matter to talk of, and to accuse him. But yet they be to blame so to report of me. For if Master Chrispine, or other that be more busy peradventure in talking then he himself, can say▪ that I have accused him of any such private communication: let them lay it to my charge, else let them for shame hold their peace, and say the thing they know. As for the words that he or any other shall speak in a pulpit or any such like audience. I am sure they willbe contented to hear of them again. If not let them hence forth desire their audience to keep counsel or else truly, if I be present, & hear any thing spoken against god or my prince especially against the doctrine of Christ: I must needs disclose it. If they will blame me for this: I am contented to bear it, how be it unworthy in my own conceit, let other judge.  
But if he were able to defend it that he had preached, why should he fear to write to the defence of the same? Wherefore, seeing he hath received my letter, keepeth it, and will not write again, and yet blameth and findeth divers faults in it: why should he be grieved with me, for spreadeing a brood mine own doings, to utter mine own secrets. And where as he was offended with me (although I have not, nor will lay any such private communication to any man's charge, specially of mine own seeking) yet I say I must declare my meaning more plainly, in those things which he is so much offended withal, to th'intent that no stubling stock be purposely laid in my brother's way, that he should not understand the truth and praise God. For although I found master Chrispine very gentle and charitable to talk withal (for that which thing I have and will give him praise yet disputeth he subtlelye, and especially when he thinketh to have young scholars in handling, as he did with me. For in this he put me to my trump, because I asked him in my letter what difference was between scripture written, and scripture spoken. Now truth it is, that according to the Etymology of the word, which cometh of Scribo, and so to Scriptura: it can not be called Scripture, unless it be written. And so every thing written, may be called scripture. And in that sentence, we shall find no difference between the bible and Robin hod, by this name scripture, for both may be called scripture I say, after the very nature of the word Lo hear have you an example of sophistri. Let young scholars take heed by me, how they meddle with them. For whereas I mente simply after the commone usage and phrase of ourespeache, meaneinge by Scripture written and spoken: the prophecy of the old and new testament the doctrine of Christ even the very word of God, as well being opened by the mouth of the Apostles unto the hears in those days, as written with their own hands, and read unto us now in our time: he now taking his advantage at the nature of the latin word Scriptura, out of which this english word scripture is derived: denieth that it may be called scripture, unless it be written What other thing is this then a mere sophistical cavillation? The scribes and Pharisees in Christ's time (by like) had not learned their sophistry or else they were not so curious as our men be. For if they had, they mought have asked Christ, when he bade them search the scriptures, what scripture he meant. 
two. Tim. iii.  But Paul therefore preventing such subtle disputing calleth it holy scripture given by inspiration. Thus you see, a man had need (as the proverb goeth) to have a long spoon that shall eat with the devil. It is no marvel, though master. Chrispin in his lesson not long sense, did so much commend distinctions, & proved them so necessary that we could not be without them. For he that shall have to do with such sophisters had need to make diffinitions, & premeditat his words before pretation. For the prophecy was never brought in by the will of man, but the holy men of god spoke as they were moved of the holy ghost. Now if I should ask. S. Peter what he meaneth by scripture here, I think he would say the word of god. But it is the word of god writtine would you say, yet doth. s. Peter say it of the same written word the the holy men of God spoke, as they were moved by the holy ghost. But truly I think it but a vain thing and even a loss of time to trifle in such questians which can no way edify, especially, saying S. Paul doth so often dissuade Timoth from such foleishe questians: 
i Ti. ut.  & exhorteth him to cleave fast to the word of God If any man saith he, teach other wise and agreeth not to the wholesome words of our lord jesus Christ and to the doctrine of godliness: he is puffed up, and knoweth no-nothing, but wasteth his brains about questians and striveing of words, whereof springeth envy etc.  
After a like manner also he took me up (how be it more earnestly for that I said, 
john. i. john. viii.  the word was in the beginning and for alleging, Christ's words, I am that I say unto you. Or even the same thing that I speak unto you As though I went about to prove that Christ was but a voice only, or a written letter in paper. Thus he dallied with me & was in with his distinctions, whether I meant by the word the voice, the breath, or the written word, with many double doubts. For mi words (he said) as they stood in my letter, were heresy. But I told him that I meant it by the same word that the lord jesus christ taught, as Christ himself wittnesseth. I am even the very same thing that I speak unto you. He said that the words were not as I alleged them them. For the latin hath (said he) Ego sum qui loquor vobis. Now as for the alledgeinge of those words? I follow the English translators, whose lerneing I can not correct. If he can amend their doings: he shall have good leave for me. notwithstanding seeing that, he maketh my words to dayngerouse: I cannot but say more in it, although they can not be spoken (in my conceit) more plain to be understand, than they be alredi written. For. s▪ john sayeth. The word was in the beginning & the word was with god and God was the word. Now, to deny that Christ is the word of God, by which all things were made: I say is anheresie in dead. Therefore it must needs be granted that Christ was and is the word of God.  

Psal. Cxviii  Thy word Lord (sayeth the prophet) is a lantern to my fet and a light to my paths. Again he sayeth. 
Idem. Cxiii.  When thy word goeth forth, it giveth light and understanding even to babes. Now what meaneth he by this word that giveth this light? Christ saith, I am come a light into the world, that who so ever be leaveth in me should not abid in darkness By these & many other it will appear, Christ to be the true word of God. But now will they grant that Christ is the word that came from the father, the light of the world the life of the world, 
duty. xxxii.  as Moses saith: set your hearts on the words that I testify, sayeth he, for it is no vain word but your life. I am sure I say, they will grant Christ to be the word, but not the word wryttyn which we read in the book. In deed, to say that Christ may be written in paper, or that the letters which be made of ink & paper should be Christ: were a fond opinion and such as I never hard of. But the words written in the book, which we call the scripture. As the prophets from Moses to Christ, and the doctrine of the apostles, which is written we call it the Gospel, we call it the scriptures we call it the new testament and the old these words written in a book, being read unto the people, to instruction & edifying of the congregation is the word of god, yea Christ the bread of life which came from heaven so the whoso eateth thereof, 
Io. vi.  shall live ever. The words that Moses did testify unto the children of Israel, and said unto them it is no vain word but your life: be they not written? And be they not our life as well as theirs? But what life can they be unto us, if they be kept from us so that we know them not? Did Moses hide them away, and say they would make men heretics? But all such as do evil hate the light, 
john. iii.  and come not to it that their deeds should not be reproved but he that doth the truth cometh to the light, that his works may be known, for they be done in God.  
Again, I am the light of the world sayeth Christ. Why should these men refuse god's word to be their light, if they were of god: why should they fear to say the Christ's word is Christ the word of the father, 
Esai. viii.  the light that lyghneth all men that come unto him? Isaiah saith. If any man want light, let him look upon the law and testimonies. What meaneth he by the law and testimonies? meaneth he not the scripture or written word of God, shall we not there find the light? I would ask these disputers of the world. Whether the Gospel be written or no? I think they will grant that it is written. 
Rom. i  Well saint paul saith, he is not a shamed of the Gospel of Christ, for it is the power of God, which saveth all that believe. Now is this gospel written for our learneing, & saveth as many as believe. Mark well the believers are not saved because it is written but they be saved, because they believe the which is written. I ask these philosophers, whether the words that Christ speak be written or no? I trow the Evangelists have written the most necessary things, yea the very secrets & hid things. If Christ's words which he spoke be written, than the word that is written shall judge these unbelievers in the last day. For thus saith Christ. 
john. xii  He that refuseth me and receiveth not my words: hath one already that judgeth him. The word (saith he) that I have spoken, shall judge him in the last day. Understand now gentle reader, that these fathers, would under colours pluck a way the great authority of the scriptures, and diminish (thorough subtile disputing) the efficatie and strength of the gospel. Whether they do of hatred to god's word, or blindness and ignorance in the same, or else for lucers sake, I can not tell But to far wander they out of the way. But I exhort the though they be to far on the left hand, run not thou to far on the right hand. Enter in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, & many there be thee, 
Math. seven.  go in there at. But straight is the gate and narrow is the way that leadeth unto life and few therebe the find it. This is therefore the sum of this disputation that Christ is the word and wisdom of the father, in whom who so believeth hath everlasting life. 
joh. viii.  This same word did he himself preach and sayeth. 
john. xv.  If you abide in me any my words abide in you: ye shall axe what you will, and it shallbe done unto you. Behold whereas he said before. If you continue in my words: now he sayeth. If you bid in me and my words abide in you. By this it is evident, that Christ is the word, even that word which was preached from the beginning is preached now, and shallbe to the end. And although Christ be not, as is said, ink and paper, or a word closed in a book as thought we mought say, looe, here in this book is Christ, or in that book is Christ: yet was it the will of God that this heavenly doctrine should be written, and that it should remain with us, and also that these words written being read unto us, should be unto us, even that same word that Christ spoke when he said. He that is of god heareth god's word. And even the very same (to them that believe) that he speaketh of saying If any man keep my word, he shall never see death. And to them that believe not: the same that he sayeth shall judge the unbelievers in the last day.  
Now mark well, 
john. x●  I beseech the and consider with thyself, the mischief of these subtile sophisters. They make it wonderful dayngerouse, to call the scripture Christ. They be very careful to have the true worship of god preserved and kept. And they feeare least we will fall to worshipping of the very book wherein the testimonies of Christ be written. And therefore do they withdraw all men from readeinge and hearing it as much as they can. But alas, why be they not so aware and dayngerous in their lay men's books (as they call them) which all the scriptures cry out upon, even from the begining of the old testament to the later end of the new. By the which books (or rather abominable Idols) it is open and manifest, that much Idolatry hath been committed, yea & willbe still, so long as there is one left standing in the temples.  
The word of god, the doctrine of Christ, which he and his apostles so earnestly taught, exhorted & commanded to hearken unto, to believe and follow (almost all the bible is nothing else) this I say, they cannot suffer any man to have to do with al. They have burned it from time to time they burned the readers of it, as all the world can testify. It is manifest, that they bear little good will to it unto this day. But these Mahomet'S puppetes & veri Idols, which have not one word in all scripture for them, but contrary, to the utter abolishing of them, these they can suffer to be called Christ saint saviour, saint sunday, the holy trinity, our lady of Pity our lady of grace, our lady I can not tell whereof. All-hallows with a thousand like names. Yea they can abide that the people should worship those still, for they never preach against them, but rather defend them, to keep the unlearned in their blindness still. Alas, to open is your doing now (O you catholic fathers) every child may perceive your blind doctrine.  
Yet will not you cease to exalt this false church & congregation of deceyceyvers, even above god himself For God was the word, 
two. 〈◊〉. two.  and above the rule of this word, seat ye your own traditions, in the name of Christ's church. Thus did Christ prophecy that you should come, 
Math. xxiiii.  & that you should do miracles and wonders. In so much that even the very elect (if it were possible) should be brought into error. And saint Paul saith you shall come with lying signs and wonders, 
two. These. two. i. Timoth. iiii.  and with all deceyveablenesse of unrighteousness. And to Timoth he sayeth, you shall forbid marriage and meats.  
So plain is it in all the scripture, that they that read it must needs understand it. Most evident and plain it is, that ye be even of the same sinful synagogue For truly the spouse of Christ is obedient to her bridegroom. The disciples of Christ, hearken to their Master. And doubtless we can not be Christ's very disciples, unless we continue in his doctrine. He that is of God heareth god's word. and he that kepeeth this word, shall never see death.  
Moses sayeth. 
Deut. iiii.  You shall put nothing to the word which I command you, neither take ought there from etc. Again. 
joshua. i.  You shall turn neither to the right hand, neither to the left but in the way which your lord god commandeth, shall ye walk. What more plain commandment can there before the establishment of the authority of the word of god? Moses had, 
Deut. vi. xxxii.  the children of Israel should write them upon the posts of their doors, & bind them upon their hands to teach their children. He sayeth they be our life. 
john. vi.  And Christ saith his words be spirit and life. Saint Peter saith we have a sure word of prophecy, & ye do well to take heed there unto, as unto the light that shineth in a dark place etc.  
If this word were not written, that we might know whither to resort for all this: what should it avail all these words? What were we the near for all these testimonies, if the sum of Christ's doctrine were not written, and the certainty unknown? Who should be certain of his faith, if we had not a prescript and certain doctrine whereunto we mought resort to have this in fallible verity. 
Math. seven.  How should we know these false prophets to come in ships clothing outwardly, & inwardly be ravening wolves: if we had not a sure touch stone to try their doctrine with all? 
Galath. 1.  If any man preach unto you (sayeth Paul) other then the which is preached already, although it were an angel from heaven: let it be accursed. What be we the near of these words: if we be in doubt where to find this Gospel? 
Apoc. xxii.  But I testify unto every man (saith saint john) that heareth the words of prophesy of this book 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 the book of this prophesy: God shall take a way his part out of the book of life. etc. To conclude therefore I say plainly, that to deny the scripture, the Prophets and Apostles, whose prophecies are written in the Bible, to be a sufficient doctrine and instruction necessary for our salvation, or to say that it ought not to be the touch stone and trial of all other doctrines above all other doctrines of any other men, above their laws, decres and customs or ceremonies (beside this book) whether it be of men or angels: it is not only heresy, but also a devilish and damnable doctrine. Now to our bulwark.   

¶ The bulwark for defence.  
THis is chief to be noted, that gods word is never spread abroad, without contention, strife, and much trouble, as Christ himself affirmeth sayeing. Think you not that I come to send peace, 
Math. x.  but a sword. For I am come to set variance between the father and the son, the mother and the daughter etc. For what agreement can there be between a believing son and unbeleveinge father and so contrary. Now sayeth Christ. He that loveth father and mother more than me: is not meet for me etc. He that findeth his life shall lose it. And he that loseth his life for my sake shall find it. Mark this also, that by no thing do these false deceivers, be gild the simplicity of the multitude so much as by the name of our fathers, by custom & long continuance of time, by which things they confirm their church. For look what hath been done of our elders and forefathers that is their gospel. To break these traditions and customs: is to break their whole religion. The scribes and pharisees, axed Christ why walk not thy disciples after the traditions of the elders, 
Math. seven.  but eat bread with unwashen hands? etc. Likewise these Hypocrites, when they see any man break an old custom, though it be but eateing of an egg upon a friday, how greouslye take they the matter? But even as Christ answered the pharisees and scribes: so may I right well answer these father's saying. 
Esai. xxix.  Full well hath Esai prophesied of you Hypocrites as it is written (mark here, that Christ goeth to the scripture) This people draw near me with their lips: 
Colos. two.  but their heart is fare from me. But in vain do they serve me whylse they teach such doctrines as are nothing but the commandments of men. Ye leave the commandment of god: & keep the traditions of men. In the stead of washing of cups & cruses: what a sort of ceremonies have we? what is holy bread? what is holy water? What be holy candles? What are holy bows? touch not the water in the font, handle not the chalise nor the corporace. Good lord what a sort of such commandments have we of our fore fathers? Oh, how goodly have you cast aside the commandments of God to maintain your own traditions? I beseech thee (good christian reader) mark how vehement the Lord jesus is himself against the beggarly traditions of men to bring us to the will and commandment of God. What can the grateste doctor of them all, say unto this? Is it not open and manifest to all the world that for breakeing of these trifling and foleishe traditions, they have punished men grievously, even with death? And have we not seen the breakars of goods commandments unpunished at all? As swerars drunkards, whoredom, and adultery with all the rest? Behold, all christendom knoweth, that this is no lie. My trust is therefore, that the magistrates will now look upon this gear. For these fellows never go about any such thing. But because they blind the ignorant souls with holy doctors, holy fathers, and holy church from Christ's time hitherto: you shall see what the holy doctors say, even such as be most ancient and best learned, as they themselves will grant.  
Augustine in an epistle to Fortunatus, hath these words. 
Epist. clxxxxviii.  We ought not to regard and esteem the disputations of any, though they be never so catholic and well praised, as cannonicall scripture, but that we may saving the reverence that ought to be given unto such men, reprove and spew out again, any thing in their writings, if perchance we find that they understand aught in their writings, otherwise then the truth hath, which is perceived by the help of God, neither by our selves or other. etc.  
Such a one am I in other men's writings: as I would other men should be in mine.  
If we had no more sayings of the doctors, but this one, considering the estimation Augustine is in: it were enough to overthrow all the confidence that they would teach us to have in men's writings, beside god's word. But hear an other He writeth unto Hierome and sayeth. 
Libr. iii. Fol. clxi.  I have learned to give this fear and honour only, unto the writers which be called canonical: that I steadfastly believe that none of them have erred in writing. For if I find any thing in those letters that seemeth contrary to the truth: either I think the book not to be true, or the translator hath not truly followed his copy, or else I think verily I do not understand it. But I read all other writers, saith he, after this manner, that I think, be they never so holy and well learned, that it which they have written is not straight way true because they have thought so: but because they could make me believe it either by those canonical authors, or else by some probable and sure reason, which dissenteth not from the truth. 
Libro. two. Cap. xxiii.  He writeth against one Cresonius the grammarian saying. I am not bound by the authority of this Epistle, because I do not count and esteem Cyprian'S letters as canonical & of like authority with the scriptures, but I way them & ponder them by the scripture. If I find any thing in them agreeing which the authority of holy scripture: I receive it with his praise. But if it agree not by his leave & favour I refuse & for sake it. Again in his treatise of shepherds. 
Tractatu postorum.  He hath ordained the hills of Israel (saith he) the authors of holy scriptures There feed ye, that you may feed salfelye. What so ever ye hear of that: let it savour well with you, whatsoever is besides that, spite it out again, lest ye err in the cloud. Addict yourselves to the meaneing of the scripture.  
There is the dainty of the heart there is no poison, no straying thing, there only is the most wholesome feadeing. Behold the mind of this great doctor, named to be one of the greatest clerks that wrote sense the apostles time. He would have no man's doctrine, what soever he be, to be compared to the holy scriptures. 
Augustinus in prologo tertu. lib. De Trinitate.  In his own writings he warneth us, that we should not give over much credence, in the things, sayeth he, that you think yourself sure, unless ye surely understand it: believe it not so stidfastely. And writing to Vincentius, he granteth that he hath written some things worthy to be blamed, 
Idem ad Vincentium.  and therefore saith that he hath made a book of retractations, revoking and casting again that which he had made before, that the readers thereby may learn that all his writings in all points did not please him. This diffidence had Augustine in his writings, that in no case he would compare them with the scripture. And look what opinion he had of his own writings: even the same had he in all other men's besides the canonical scriptures For he saith in his book of retractations, I can not nor aught to deny saith he, but, like as in mine elders so are many things in so many several works that I have made, which may be blamed without rayshnes, & with good judgement.  
If Austen will have no credence given to men's writings, whether they be bishops, 
Epist. xlviii.  or what so ever they be unless they bring the authority of scripture which them as he writeth to Vincentius. We must make a difference (saith he) between men's writings He nameth Hilary, Cyprian, and Agrippie, which be like were bishops, and the canonical scriptures. For they ought not so to be read (saith he) as though we might gevefurth such testimonies of them that it should not be lawful to think other wise than they affirm. For peradventure, they understand it otherwise than the truth requireth. He that lusteth to search Austin's works shall find many things contrary to their proud doctrine & kycking against the scriptures, yea contrary almost, to all their blind errors In so much that I have marveled, that they have had him so long in such estimation, and had not rather condemned him for an heretic. As for the authority of men's doctrine beside the scripture, he can not abid. But in all things he willeth us to have respect to the scripture even in prayseing god (sayeth he) let it be done as he hath appointed, lest in stepping a side, we offend him that we would praise. 
Austinus super Ssal. cxlxii. Libr. vi. Cap xiiii.  And against fanstus, be writeth even the same we must not turn, either to the right hand, neither to the lift, no not in the praise that we give to god. But even the same praises, sayeth he, must we frame according to the will of the scripture. And in the xvi, Cham he saith, that they which would teach the people any other thing than the canonical scriptures are not only false prophets but thieves & robbars even of our saviour. How can our old catholic fathers abide this fellow? He calleth them false prophets, thieves and robbars. It is time the pope's excommunication were out for him. He writeth against the Manichees and sayeth. Despise you the scriptures, which are commanded and established with so great authority? You do no miracles, which if you did, yet we would be ware of them in you, because the Lord teacheth us to beware of such saying. There shall arise many false Christ's etc. Many more places may there be found in this man's works, which they may be a shamed to hear, if it were needful. But because they shall not conceive all there malise against Austen, and peraventure have him in examination, for slandering these holy fathers ye shall hear what Hierome sayeth. He declareth. that Christ speaketh in Peter, in Paul, and that of the people and princes, the scripture is to be understanded of the doctrine of the apostles. Of those sayeth he, which were in it, & not of those which we behold now.  
And mark what he sayeth Those that were, and not those that be, that ye mought understand that what so ever shallbe said after the Apostles time: let it be cut a way saith he, for it hath none authority afterward. Therefore, if there be any S. after the Apostles time he hath none authority, for they come to late to be allowed, quia non fuerunt in ea, sayeth he. If the saints must give place to the holy scripture, and have none authority besides that: than what are they that make articles of our faith? or at least condemn them for heretics that will not receive that doctrine that hath none authority of the scripture, but rather against the scripture. The same Jerome upon jeremy saith. And they have gone after straying gods, as their fathers taught them. etc. Therefore (sayeth he) neither of our forefathers nor of our elders is the error to be followed, but the authority of the scripture and the commandment of God which teacheth us. The same Jerome upon Ezechiel, saith also that we may sin as much when we think in our own opinion that we do well: as when we willingly do nought. He writeth upon the prophet Nahum, & saith, that against the coming of Christ: the people shall i'll to the scripture, & their study shallbe allowed, because they shall not find any to teach them, and the slothfulness of their teachchars shallbe rebuked. Mark well this propheci, for suerelye it biteth. He writeth upon Math. and saith. any thing that hath not authority of the scripture may as soon be rejected & despised, as approved and allowed. 
Tomo. v.  Again to Ctesiphon he saith. What soever we affirm we must do it by the testimonies of holy scripture. What soever is done without these books, is in nowise to be received. Do these doctors set so little by the authority of god's word, 
Capit. xlv.  as our men would persuade us?  
Do they not rather attribute all together to the scripture? Ambrose also in the book of paradise upon this that Eve added to the words of the Lord (neither shall ye touch the try) We do learn by this present lesson, 
Tomo. xi. Ca pite. iii.  sayeth he, that we ought to add nothing to the word of God, 
Capit. xxiii.  no though we do of it good intent or wariness.  
For if thou either add any thing or take aught from it: thou semeste to be a trangressour of the commandment. Hear have you Ambrose also, which can not in any wise suffer the wisdom of man to be equal with the scripture, but that in all things we should lean to that.  
For though our meaneing be never so good: yet must we not trust our own wits. Thus he writeth upon these words of the Epistle to the Romans, be ye all of one mind, this may be by God, 
Capt. i.  sayeth he, but by man's wisdom can it never be. And upon the beginning of the first Epistle to the Corhinthyans' he saith that the philosophers, when they first began to preach Christ they preached him by the wisdom of the world, and rejected the law and prophets. And again writing to Gratianus Augustus, he sayeth, that the Arrians gate all the colour of their wickedness out of philosopheie. 
De fide. ca v.  Yet would our divines persuade us, that they goat it by reading of scripture, and expoundeinge it after their own sense. And therefore there was no remedy to over come them, but with some other learneinge for they were perfect in the scriptures. notwithstanding. Gregory, writing upon job sayeth This canonical scripture passeth all science, all doctrine without comparison. This only preacheth the truth, calleth to the heaven lie country, it enticeth the heart of the reader from earthly desires to heavenly things. Behold, gentle reader, they boast themselves of the old holy doctors from Christ's time hythereto and yet the doctoures themselves make clean against them. Originne wryttinge upon the prophet jeremy sayeth It is needful & necessary for us to call the holy scriptures to witness. For our senses & our expositions (saith he) without these witnesses, are not to believed. After this sort also he expoundeth this saying, under ii or three witnesses under ii that is the new & old testament, under three that is, the gospel, the prophets & apostles. Again upon the Ro. he saith. Paul gave the doctors an ensample to speak no thing but they could prove it by the scripture. For if he being so great & such an apostle, did not believe his sayings sufficiently except he taught it to be written in the law & prophets that he speak how much more ought we which be far inferiors to him to obseve these things that we do not bring forth our own doctrine when we preach, saith he, but the sentence of the holy ghost. Here have you also the mind of Origen, a great clerk whom they allege very often. Cyprian writeth to one Cecilius noting upon these words of Christ. 
Libr. iii. Epist. iii.  If ye do that I command you then are ye my friends. And the Christ only ought to be hard: the father witnesseth from heaven saying. This is my well-beloved son, in whom I am well pleased, hear him. Wherefore if only Christ must be heard we ought not take head what any man hath thought good to be done before us, but what christ hath first done which was before all men. Neither ought we to follow the custom of man: but the truth of god. Seing god spaketh by his prophet Esa, & saith. They worship me in vain teaching the commandments & precepts of men. And again in the gospel. Ye cast away the commandments of god, that ye mought establish your own traditions. And therefore, dear brother If any of our fathers, other by ignorance or simplicity, have not observed this & kept that the lord hath taught us to do by his example and governance: pardon and forgiveness thorough the goodness of the Lord may be granted to their simplicity. But unto us it can not be so granted, which be admonished and instructed of the Lord etc. He that lusteth to see more of this, let him look the place and read farther, and he shall find like words in his third treatise of the simplicity of prelate's. And whereas men be so much addict to their customs, the same Cyprian saith. Nether the custom which hath crept in among some, aught to be a let whereby the truth should not prevail and overcome. For the custom without the truth is an old error. Therefore, let us leave the error and follow the truth All the doctors agree wholelye in this, that the scripture is the touchstone, a recoursse for all christian men to seek unto, to be sure of their faith, and to have quietness of conscience. And what exhortations Chrisostom giveth to all men for the study of holy scriptures: appeareth in his thread sermon De Lazaro. And upon john the xvi Homely, in the end. Also upon john the iii Homely and four Chapi, and in divers other places. Nothing doth he so earnestly beat into our heads as the study of scripture. And I think there is no doctor that writeth upon the scripture: that doth not likewise and giveth it even such a room and pre-eminence, that all other doctrines must give place. Ireneus sayeth. 
Libr. i Cap. l vi.  To go about with the divine scriptures, which is the undoubted truth is to build an house upon a strong rock: but all other doctrine what so ever it be: is to build a weak house upon an uncertain place of quick sand, which willbe lightli over thrown. Now if these authorities be not sufficient to stoup their mouths: I think they will never be answered. For where as the scripture is so hard to be understand and therefore look upon the doctors (say they) and believe the catholic church which hath continued from Christ's time hitherto, we can show (say they by ancient writers from time to time sense Christ's ascension. But what can these men show? Be not these writers which I have rehearsed, of the chieffest of them? And all thes agre that their writings must be tried by the scripture, and if that allow them not they would not in any wise that we should believe them.  
This is a wonderful thing that they would have us give such credit to the doctors which thing the doctors themselves forbid But they have always this saying of Augustine in their mouths. I would not believe the gospel, except the authority of the church did move me. Now as soon as they have caught this in their sermons: they triumph. Lo (say they) what authority did this great doctor attribute to the church in so much that the gospel is and must be judged by the church. For without the church, he would not believe Christ's gospel many words have they which I can not remember. But me think, these men mought be answered out of Augustine's own words before rehearsed. For he will give no such credit to any man's writings what so ever he be as he doth to the scripture neither would he that any man would he that any man should so esteem his writings. For all his writings do not please him. Therefore if they will have me believe Augustine's words: they must prove them true buy the scripture or else by some other probable and sure reason that dissenteth not from the truth, else may not I believe Austin's words. For this he counseleth himself. But admit Austin's words to be true without any contradition. What mought then be said to it? These be Augustine's words, I should not believe the Gospel, unless the authority of the church moved me. Now I ask you what the authority of the church is. What call you the authority of the church? Is it long continuance of time? Then was Christ's doctrine doubtful. For the scribes and pharisees had that on their side. Or is it the greater number? With like reason we may refuse Christ's Gospel.  
For many be called, sayeth he, and few elected. Or else was it the consent of learned wise men? All this had the great bishops and high priests in Christ's time. For they were great learned and wise men. 
Corh. i.  But saint Paul asketh, where be the wise? Where are the scribes? where are the disputers of the world? Hath not god made the wisdom of the world foleishenesse? Therefore let them declare unto me the very true authority of the church. And I make hear distinction of churches. For Christ and the Apostles have prophesied that their shall come false prophets in Christ's name, and shall rise even from among ourselves & shall speak perverse doctrine. These men come in Christ's name and say they be Christ's church. But I am assured, they be not Christ's true spouse. 
Math. nineteen.  For Lira writing upon Mathe saith. The church standeth not in men, by the reason of spiritual power or secular dignity. For many princes and many pope's and other inferior persons, have swerved from the faith. Wherefore the church doth stand in those persons, in whom is the true knowledge and confession of faith and verity. Therefore it must needs by Lira his words consist in the scriptures. For the gift of faith and understanding the verity, is the worckeing of the holy spirit, that confortour which the Lord promised to those that believe his word. But because they allege me Austin's words I will answer them with Austen himself, writing upon the lvii Psal. We speak true things (saith he) which have heard true things that the lord saith, not that man saith. It may be that man may lie, it can not be that god should lie. By the word of truth do I know Christ the same very truth. By the word of truth do I know the church to be partaker of the truth.  
Now let them scan these words and tell me where the true touchestonne is. Then allege they these words of Christ. 
Math. xx.   
I have yet much to say unto you, but you can not now bear it a way. Now be it, when the spirit of the truth cometh: he shall lead you into all truth. & etc.  
And again. Many other tokens did jesus before his his disciples. Which are not written, 
john. xx.  in this book. Here stay they and go no farther, for it followeth. But these are written, that you should believe. etc. But saying we have begun with saint Augustine, we will end with him. He writeth upon this same place of john and sayeth. 
Tractatu. xlix Capit. ix.  They were chosen and picked out, as many as were thought necessary and sufficient for the salvation of the faithful. 
Supper john Capit. xii.  Cirillus also affirmeth the same, and sayeth more over, that allthings that the writers thought sufficient, both for the faith and believe, and also for the conversation of men that we might shine with a right and perfect faith, and with true works and virtues, and so come to the Kingdom of heaven thorough our Lord Christ be written sayeth he, and therefore it is a newly, invented in the devils shop, to say that all the articles of our christian faith can not be proved by scripture, and men's traditions bysyde the scripture be good works and please God These be Cyrillus works. And therefore sayeth saint Ambros, in his fourth book of virgins. All new things that Christ hath not taught we lawfully condemn. For unto faithful men sayeth he Christ is the way. If Christ therefore have not taught that we teach (sayeth he) we judge it to be detestable. Now let these holy father's turn and toss these old holy doctors, and let them find me out a touchston some other where For these doctors say plainly the word of God the holy scripture, the word of truth is the rule whereby Christ's true church is ordered, governed & instructed. For whosoever searcheth findeth The holy ghost faileth not such as seek him there but to seek him in any other, place: is no promise made. As for their general counsels that they stick so much unto: is but a weak foundation For saint Austin writing against the donatists sayeth. 
Capi. iii.  Who is it that knoweth not the holy canonical scriptures, both of the old and new testament to be contained within certain limettes and bounds? And that they be so put before all the writings of bishops that shall come afterward, that it can not be doubted at all neither can we be, deceived of the whether it be true or whether it be right and good or not what soever is known to be written in them. But all other writings of bishops or else, which either have written or shall write, after the confirmation of the cananicall writings, may be reprehended, both by the words or wise sentence of some more knowing man in that matter as well as by the sage authority of their bishops, and by the prudence and learneinge of learned teachers, and by counsels, if by chance any thing be strayed from the truth. And those counsels, sayeth he, that be done in every province or region, aught to give place without any doubts, to the authority of the full counsels, which are done of the whole company of Christian men. And those general counsels that go before, may often times be amended by those that follow after, when soever any thing shall appear by any experience, which was before shut up, when so ever any thing, is known that before was hide without any colour of false holy pride, without anyen puffed up spice of Arrogancy, without any▪ condemnation of envy or malice with pure humility, with universal peace and quietness, and with Christian charity. These be Augustine's word, which being charitably understand are surely good and profitable. For the first he setteth god's word, even the canonical scriptures, to be the very perfect and undoubted touchstone. As it were an everlasting truth, against the which no man may repine or stand. Then of men's writings he declareth, what the nature is, and how they ought to be used. After that, of general counsels to which though he attribute much: yet layeth he there no sure foundation, but they may conclude upon matters, that may be afterward reform. But aalas, when was there any such general counsel, as saint Augustine here speaketh of? But what should we doubt of such perilous times spoken of in so many places of the scripture to be even now, wherein that adversary is opened? Which hath so long time sat in the stead of God, above all that is called God or god's service. The abomination of desolation, stood in the holy place. That gallant whore trimmed with purpel hath been drunk with the blood of the Saints, but the Lord hath shortened those days for his electedes sake, and hath destroyed this wicked with the brightness of his coming, with the spirit of his mouth. For the Gospel is preached. Blessed are they, which are called to the lambs supper.  
Among so many fine and captious wits, among so many swift and divers judgements of men as are now regninge in the world: hard shall it be for a right well learned man, to please the multitude of them that be learned. Wherefore I may not nor will not, look for it. But unto you, dearly beloved brethren, which only desire the glory of God and the lord jesus, and in the same lord, the must charitable reformation and return of his elect from blindness & error unto the perfit knowledge of the lords heavenly doctrine: to you brethren I say, I make this declaraion concerning this my simple labour, in this wise. As touching my letter, I did it, God is my witness, even of a fervent zeal, knowing for a surety, that thought Master Chripyne be learned, and a great sort more which have & do hold the same opinion that he doth yet am I certain that none of them is able to defend it, either by scripture or doctors. As concerneing the authority of the doctors: I take them even as they that selves desire. That is If they expound any place of scripture, declareing to be so with the help of other manifest places of scripture, or with a sure and probable reason, which is not contrary to any places of the scripture: then I accept it and praise God for his gifts in them.  
If not: I let them pass as I find them. For I have not alleged them here to th'intent that any man should think that the scripture is the more established thorough their learnenyge (For all men are vain and cursed is he that putteth his trust in them) But because these men stick so much to them that in this point are their enemies If they think I have been to quick with them in any thing: let them know that the Lord hath opened his wisdom even unto babes And in those things, we may not nor will give place to such wise and prudent, from whom they be hid. If they can find in their hearts to give place to the infallible verity of Christ's doctrine. If they can be contented to cast away the high estimation that they have in their much reading and long continuance of time with the titles of honour give them by men. If they can thorough pure charity and desire of unity, cast themselves into such an humility, as to think that God hath opened that unto simple men, which thorough their haunt mind is kept from them: If they would I say, have their whole respect to the last will and testament of the lord jesus Christ in so much that if it were an ass that speak unto them any of those words they would yet hear her and regard the words for his sake, who so they be if they were thus minded: I would wish to spend a great part of my life with them, I would reverence their learneinge, and give them as much honour as appertaineth unto such men. But being other wise puffed up contrary to right charity and in a wrong estimation of themselves, and despyceing Christ's simplicity: the Lord cut their combs And therefore I heartily exhort all faithful brethren, to lift up their hearts with me unto the lyveinge God, in pure faith, giving him most earnest, hearty, and humble thanks, for that he of his tender mercy, hath given us so towardelie a young king so gracious a governor, so virtuous a counsel, by whose means all cruel tyranny and murdering of innocentes is banished, pure christian charity put in ure and practice, the lords doctrine brought in again into the seat a pointed, strange learneinge banished and put away, the true worship and service of God found out, the Idol service and false worshipping driven out of the church of God. This way shall the filthy and unclean conversation of men be purified, and the uncharitable and unfaithful dealing of neighbours shallbe reduced into unity fayethfulnes, and immutable love which always shall continue in the living God through jesus Christ. Whose name be magnified, praised and exalted for ever. Amen.  
☞ Written the vii of Novembre Anno Domini. M.D.xlvii. P. N   

Imprinted at London by john Day and William Seres, dwelling in Sepulchres Parish at the sign of the Resurrection a little above Holborn Conduit.  Cum gratia & privilegio ad imprimendum solum.