others might by the readyng therof obtayne vnderstanding c. The Scripture is the power of God to saluatioÌ„ by it we knowe God and Christ by it we knowe our selues by it we are taught our duety toward our neyghbour by it we learn to obei our prince by it we know the true Prophet froÌ„ the false the Scriptures ar to be preferred before al the writings of men it is the touche stone wherby we ought to examine Ad Reginaâ— derecta fide the doctrines of men Cyril sayth it is necessary for vs that we folow the holy Scriptures not to swarue in anye thyng that is commaunded in them S. Ambrose vpon the. 1. Epistle to the Corinthes 4. chap. saith what soeuer is not receiued froÌ„ the handes of the Apostles is full of wickednes Cyprian in Sermon â— de lapsis And how dare they ordeyne and decree any thing without Christ whose hope and fayth vertue and glorye is whollye in hym Origine vpon Ezechiell Homili 7. lette vs folowe no man and if wee will folowe any wee haue Christe set foorth to vs to followe The actes of the Apostles are set forth vnto vs we know the doings of the Prophetes by the holy volumes that is a sounde exaÌ„ple to folow Theophilactus vpoÌ„ the Epistle to the Romains the last chap. sayth They whiche bryng any thyng beside the determinations and doctrine of the Apostles they bryng in offences heresies and dissensions Ireneus aduersus Valentini similiuÌ„ scripta lib. 2. cap. 56 â–ª Leane to the holy Scriptures which is the sure and vndoubted truth it is a sure stone wherwith to build when ye leaue this cleaue to any other doctrines c. S. Augustine in his prologue of his 3. boke of the trinitie sayth Obey not my writinges as thou wilte the Canonicall scriptures for what so euer thou shalt finde in theÌ„ that thou beleuest not the same beleue without douting but in myne if Authority of the wrytingâ— of the fathers thou finde any thing wherin thou art not persuaded thorowly beleue it not assuredly Againe in his 112. Epistle which he writeth to Paulm he speaketh to the like end IteÌ„ in his 2. boke of Baptisme against the Donatists 3. chap. he saith you alwayes alledge to vs the letters of CypriaÌ„ the sayinges of CypriaÌ„ why take you authoritie of CypriaÌ„ for your Scisme refuse his exaÌ„ple to trouble the church who is he that doth not well know that the Canonicall scriptures as wel of the olde as of the new Testament are conteined within limites which ar certain that the same is to be preferred to the writings of al the Bishops yâ— haue ben hereto fore so that we may not in any thing doute or dispute of it to wit whether yâ— all yâ— therin is be true or no but it is lawfull to repreheÌ„d the writings of the Bishops which were writen before or which wer writen after the coÌ„firmation of the Canonical scriptures either by word c. Moreouer Origene vpoÌ„ the Prophet Ieremie in his 1. Howelie sayth we must needes call to witnesse the holy Scriptures for without theÌ„ no maÌ„ ought to credite our sayings or writings S. Hierom vpon s Mathew fayth That which is spokeÌ„ without the authoritie of the scriptures euen as it is spoken so may it be reiected conteÌ„ned vpon Ieremie 9. chap. sayth The error of fathers mothers of auÌ„cesters ought not to be folowed but the authoritie of the scriptures the coÌ„mauÌ„demeÌ„t of God whiche he teacheth vs c. And within fewe lynes after he sayth Assuredly thorowe ignorauÌ„ce of the law men shall receiue Antichrist for Christ c. S. CypriaÌ„ to Cecil in his 3. boke of his Epistles 3. Epistle saith yf you do that which I coÌ„mauÌ„de you I will not cal you my seruauÌ„tes but my frends And also that Christ ought onely to be herd the father hath borne witnes from heauen saying This is my welbeloued sonne in whom I am well pleased heare him wherfore if it be so the Christ onely ought to be herd then ought we not to looke what any man before vs hath thought good to be done but that which Christ who is Christ and not custom is to be followed before all hath done for we are not bouÌ„d to folow the custome of meÌ„ but the truth of God for so much as God sayth by his Prophet Esay in ye. 29. chap They honor me in vain teaching the coÌ„mauÌ„demeÌ„ts doctrines of meÌ„ And again in the Gospel Mathew 15. you reiect the coÌ„mauÌ„demeÌ„t of God to establishe your own traditions And therfore deare brother if anye of our predecessors eyther through ignoraunce or simplicitye haue not obserued that which the Lord hath taught vs to do by his example or doctrine that same may be refused for the symplenes therof may through the mercies of the Lord be pardoned him c. And shortly after he sayth if we be the elders ministers of God Christ I fynd not that we ought to follow any but God Christ for somuch as he saith in the Gospel of Iohn chap. 8. I am the light of the world he that followeth me shal not walke in darcknes but shal haue the Diuiâ—â—â—um institut lib. 6. cap. 8 light of life LactaÌ„ti ' Firmian ' in his 6. boke of his godly institutioÌ„s 8. chap. sayth we ought not to follow meÌ„ but god The canons decrees of the Popes in the. 9. distinct ca. Noli cap. Ego cap. Negare dist 24 1. quest ca. Non affermam ' say thus Men must dwell vpon the holy Scriptures not vpon the sayings of men how holy soeuer they be c. S. Chrisostome vpoÌ„ S. Iohn sayth in the end of the. 16. homelie That meÌ„ of occupatioÌ„ do seeke striue to be excellent in their occupacions Gredi desire of corporall things and carelesnesse of spirituall things but the christiaÌ„ can not render reasoÌ„ of his religion if these handy occupations were not knowen it were but losse of money but the coÌ„tempt of the christiaÌ„ religioÌ„ carieth with it destruction of the soule yet we tranayle in so great miserye madnes that we bestow in theÌ„ all our studie care but the things which are most necessary for vs and are most sure fortes of our saluation we esteme not at all It is it that letteth the heathens froÌ„ acknowledging their errour and causeth theÌ„ to scoffe at vs for albeit they are grouÌ„ded onely vpoÌ„ lyes to do al that which they do to defend the ignominie of their doctrine we which serue the truth dare not once opeÌ„ our mouthes to defend that which is ours why should they not condemne our great imbecillitie haue vs in supicion to be crafty disceitful why should they not speake euil of Christ as of a lyar who by his fraud should haue abused the simplicitie of the multitude we are
are alreadye sufficiently resolued among all men vvithout looking for any resolution of the Councell and of the negligence and carelesnesse that is in vs to put them in vse and to gouerne oure selues according to the same D. IF they thinke him to bee the very Sonne of God and that his Gospell is the worde of God they nede not to tarye for a Councell to determyne whether it shal be receaued and obserued or no but woulde rather endeuour themselues to put in execution those things which are not in cōtrouersie but are alreadye agreed vpon resolued amonge all men as well by the word of God as by their own Councels Let them therfore correcte their ignoraunce and beastlynes their negligence and slouthfulnes in the executing of their office and their pompes and ambition their insatiable couetousnes their execrable whooredome with the number of those horrible vices which raigne among them For there nedeth not any tarying for that Councell to condempne or allowe it for it is alreadie resolued Why do they not obserue the decrees of the Pope Alexander the thyrd of Gelase of Nicolas the seconde of the Elibertin Councell of Tolede of Carthage of * Cabylone of Chalcedonie and of Laterane which haue forbidden to any money or presentes for the satisfaction of sinnes for baptisme for the churches for the Sacramentes and for the gifts of God which ordeyned also that none should be aduaūced to any place in the church for money ne yet for rewardes and that he should be holdē for Apostatike and not for Apostolike that shoulde obtayne the seate of Rome eyther by money or els by fauour Why are not the poore nourished and clad and also the sicke and weake by the Bishops according to the ordinaunces of the Aurelian Councel Why do the Monkes possesse any thyng in proper contrarye to the determination of that same Councell But all thys is olde and abolyshed why may we not lawfullye reproche them in that sorte that Iesus Christ dyd those Iewes which soughte to haue him dead because he hadde healed a man sicke of the Palsey vppon the Sabboth daye and yet lefte not they to violate and breake the whole law vpon the Sabboth daye And therfore he sayd vnto them dyd not Moyses geue you the lawe Iohn vii and none of you obserueth the same Why doe you seeke to put me to death They declared playnely by that what zeale they hadde to the lawe and yet woulde they shewe as though they had a greate care for the obseruation therof and chiefely in the pursute which they made against Iesus Christ These good men doe euen the lyke making a shewe as though they dyd greatlye desire the reformation of the Church and yet in the meane tyme there is no one peece of the worde of God Councell nor Canon which they doe not violate and corrupte without geuing order in anye one thing Nowe seing that men are come so farre there needeth nowe but a Councell to abolishe the reast that remayneth for who be they that shall holde it Euen those which haue sowed authorised and allowed these errours and abuses And yet will they glorye that their law and fayth with their whole religion is so well approued that no one iote thereof ought to be called in doubte It may be no more disputed of then maye the Alcoran of Mahomet amonge the Turkes but must be holden for fullye resolued what so euer they do approue or disalowe ¶ VVhat lihertie Christians haue to reforme the abuses that are among them accordyng to the povver and authoritye vvhich God hath geuen them T. THey will confesse that there are manye thinges as it hath bene already sayd which may be chaunged and abolished according as necessitie shall requyre as we haue Actes xv example in the Councell of Ierusalem holden by the Apostles as hath ben heretofore declared There were thinges that wer ordeined but for a certain time which we obserue not at this present for we haue not that occasion vnto the which the Apostles then had regarde now among the Christians none are offended to see men eate bloude or to eate of a strangled beast D. Then if the Church hauyng well considered the intent and end whereunto the Apostles dyd tend haue abolished in processe of time that which the Apostles thē selues did decrée as touching the ceremonies knowing that the ordinaunce did not touch at al any part of the substaunce of the fayth but that it was ordained only for a bond of peace to kepe charitie to beare for a time which the infirmite weakenes of the Iewes why may she not thē more lawfully vse her authoritie to abolishe the idolatry that supersticions mens traditions which are directly against the fayth charitie all good discipline good order against the health of soules And if it cā not be done by a generall consent of Christendome why shal not they yet in their behalfe employ them selues which shall haue best meanes to beginne some good reformation For if it haue bene lawful for a hooded fellowe so boldly to set forth for the word of god his dreams shal it not thē be lawfull for a Christiā prince being accompanied with learned men that feare God and good ministers of the Gospel hauing the word of God for their guide to reforme the churches within their dominions countryes according to the example of Ezechias Iosias and to pourge them of so manye intollerable iiii Kings xviii xxiii abuses without tarying any longer for the determination of a Councell But are not all Christiā princes bound to doe this for so much as those which oughte to procure it wil not vnderstand of it as they ought to do but do enforce them by all meanes to hinder it that there should be none lawfull ne yet any thing concluded that were good And therefore we ought not so to depēd vpō Coūcels be they particuler or general that we should not do our duty always according to the graces means which god shal geue vs. For we may not thinke the God is subiecte to the greatest multitude for then would he not haue spokē that which hath ben already alledged in an other place Thou shalt not follow that great number in euil and thou shalt not dwel in any thing because that many Exod. xxiii doe it to wander out of the waye and to peruert iudgement This were a great folly to imagine if that we should thinke that al those which shal assēble to hold a coūcell be assured to shutte in forthwith the spirit of God ther into that place wher they shal come together to haue him at their pleasure ¶ Of the passages vvhich the papists alledge to authorise their Councells and of the true meaning of these same T. THey do builde vpon this that Iesus Christ said Whē you shall be twoo or three gathered together in my name I wyll be in the middest of you Beholde I am
T. I know it certainly so to be ¶ Of the causes for the vvhich God did allovve and confirme vvyth such authoritie the ministery of Moyses and hovv hard it is to bring men vnder those lavves by the vvhich mens liues ought to be gouerned and directed D. SEing then it is so and that God woulde euen at once geue such testimony of hys heauenly doctrine and of the ministery of all the Ministers by whom he would haue it declared to men it is no maruel if his good pleasure were once to shew him selfe in such maiesty vnto such a company to the ende that no man might iustlye afterwarde take occasion to doubt of that doctrine of God and to reproche Moyses as if he had framed these lawes of hys owne head which he had brought to the people of Israell and that he should haue made them beleue that he had receaued them of God as many Heathen lawmakers haue made theyrs to be beleued and as manye false Prophetes haue done of their drcames and false doctrine For they did well knowe that men were of such nature that they would not willing ly become subiect but onelye vnto him whom they thought to be greater then them selues wherfore hardly wil a man make him selfe subiect to a man to lyue according to hys wyll and pleasure if he be not thereunto enforced If it be done but by constrainte it is but during the time that he is the weakest For as soone as he can finde anye occasion to cast that yoke from him he wil not misse to doo it with all his power T. We see dayly experience sufficiently of this For how caÌ„ one submit himself willingly vnto a maÌ„ whoÌ„ he estemeth to be his fellow and equal to himselfe and not his master and superior when he wil not willingly submit himselfe to God his Creator his Master his Lord and Soueraigne Prince ne yet vnto his lawes D. Thou mayest haue a iudgement by that but albeit that man wil not willingly yelde himselfe subiect neither to God ne yet to men Yet notwithstanding if he must needes haue a Lorde and to lyue accordinge to the wyl and minde of an other and not of himselfe yet is hys hart so cruel and stubburne that he thinketh it greater dishonour to submit himselfe to such as he is himselfe then to his superiour and to man then to God On the other side whatsoeuer darkenes is fallen into the vnderstanding of man by meane of synne yet for all that ther remaineth a certayne impression of the knowledge of God in the hart of man which compelleth them al to acknowledge that ther is a souerain and diuine power vnto the whiche it muste needes bee that euerye man be subiect wyll he nyll he and that this soueraigne power is God eternal Wherfore ther is none howe wicked so euer he be if he be not at all more brutall then the brute beastes that is not somwhat moued when the authoritye of God is alledged and that feareth not punishment when it is geueÌ„ him to vnderstand that God hath commaunded or forbidden that which is proponed if he say or do the contrarye chiefly when we haue a good opinion that we thinke wel of them that speake vnto vs. T. It is very true ¶ Of the faynings and subtilties that the Pagan lavv makers and the false prophets haue vsed to authorise their lavves and doctrine vnder the cloke of Gods name D. FOr that cause Zoroaster the lawmaker of the Bactrianes and Persians gaue them to vnderstand that he had receiued of the god Oromasis those lawes which hee gaue vnto them Licurgus the Lacedemonian law gyuer did the like fathering his vpon the god Appollo Minos the law geuer of the Cretians which now are called Candians did fayne to haue receiued hys of the god Iupiter Numa Pompilius for the like cause did fayne hymself also to haue conference with the Nimph and goddesse Aegera and that he receiued of her the lawes which he gaue to the Romaines chiefly those that touched the religion â—amolris the law maker of the Scythiens hath also reported his to be of the goodesse Vesta And Mahomet by whom the Turks haue bene seduced which haue had partly their originall from the Scythyans how manye finesses he hath vsed to authorise his Alcoran and making them beleue that it was sent from heauen And all the false Prophetes and seducers haue not inueÌ„ted a litle And the Romish Antechrist companion to Mahomet hath not he obserued the same order not onely to geue so much authority to his tradicions as to the word of God and to cause them to be receiued for the woorde of God but also to make him selfe Iudge of the holy Scriptures and of their meaninges vnder shadow of the promes which Iesus Christ did make to Iohn 14. 15. 16. his Apostles to send vnto them the holy ghost and to direct and gouerne his church by hym as thoughe that which is spoken of the true church of Iesus Christ and of the Ministery therof did appertaine to that Antechrist and to hys Ministers Their conclusion is euen as good as if a man would conclude in this sorte The holye ghost was promised and geuen to the Patriarches Prophetes to the true Church of Israel that therfore it must follow that Ierobo am and hys Priestes and Achab Iesabel and their false prophets were inspired and directed by the spirite of God and Annas and Cayphas the Scribes and Pharyses and all the councel and the Synagoge of the Iewes which did condemne Iesus Christ and his Apostles that Micheas Elias Iesus Christ and his Apostles which stoode against them being so small a number against so great a multitude were heretickes For these men had the Kinges and Princes on their sides and did supplye the place and seate of the true Patriarches and prophets vnto whom and by whom the promesses were made by God and were in dede of their own race and blood Al be it that the Pope hath no such coulour as they had he hath notwithstanding armed himselfe with the authority of God as they did For he did wel know that if men had not had such perswasion of him and of his doctrine he and his shoulde neuer haue growen to such authority as they are come vnto T. That is not to be doubted ¶ Of the testimonies that God hath geuen to Moyses of hys vocation and how necessary it vvas D. NOwe it is not so with Moyses as it is wyth these men for Moyses was not onely auowed by God by word and by his own authoritye but God did geue vnto him letters and seales and this not onelye once or twyse Exo. xix but often times And to the end that he would leaue the les occasion to doubt either of the letters or of the seales hee came in proper person to ratify al that by his own mouth and that not in secrete or els before two or three
truth wittingly 14. 15 Of such as do resist the truth and persecute it through ignoraÌ„ce 1516 How that the want of the knowledge of god his truth 15. 17 Of the great care and diligence that is in men 17. 18 Of the diligence that is in men to do euyll 18. 19 Of the vices that make men ignorant of god of his truth 19. 20 Of such as do contemn the knowledge of God 20 21 Of the tru knowlege of god 22. 22 Of the true study of the holy scriptures 23. 23 Of such Christians as are ignoraÌ„t of the word of God 23. 24 How much necessary the study of the word of God is 25. 25 Of the desired ignorance 26. 26 How that the publicatioÌ„ that God hath made of hys word 27. 27 Of the meanes by which god hath and doth declare him selfe dayly to men 27. 28 Of those that cloke their rebellion agaynst the woord and wyll of God 28. 29 Of those whiche coÌ„mit idolatries to their princes 30. 30 Of the offices of good princes and good subiectes 31. 31 How those men obey the deuill not their princes 32. 32 Of lawfull lawes of Christian Princes 33. 33 Of vnfaythful seruantes to Princes of their councels â–ª agaynste God 34. 34 Of the iudgement of the Christian doctrine and by whom it must be reported 35. 35 Of the causes why the Princes shuld enquire of the wil of god at the mouth of his ministers 37. 36 Dishonour done to God by suche as vouchsafe not to enquire of his wyl at the handes of his ministers 38. 37 What meane and order Princes ought to kepe in iudgmeÌ„t of thinges apertaining to religioÌ„ 39. 38 Howe men ought to haue greater care for matters appertayning to religion 41. 39 How that men make more accouÌ„t of their promises then of theyr consciences 42. 40 Of the care that ought to be had to know yâ— way of saluatioÌ„ 44. 41 Admonitions in the holye Scriptures against false Prophetes 45. 42 How great busines letteth yâ— hearing of the word of God 46. 43. Meanes to aduaunce or hinder the busines of men 48. 44. Mockers and haters of the Gospel and wil seme no. 49. 45 Of Epicurians amoÌ„g the Christians their diuersitie 50. 46 Testimonies of Epicurians of Gods prouidence iustice against their false opinions 51. 47 Light of gods worde geuen to meÌ„ the nature of the same 52. 48 The authoritie of holy scripture 53. 49. Diuelish peruersitie of EpicuriaÌ„s their agreement with the doctrine of Mahomet 56. 50 Of mans traditions 57. 51 How we ought not to do yâ— which semeth good onely in our owne sight and opinion 58. 52 Of the workes that are done to a good intent 60. 53 To vnderstand whether god haue ordained sundry religions or no 61. 54 Of the causes of the diuersitie of the positine lawes 62. 55 Of the agreemente of the positiue lawes wyth the Ceremoniall lawes 63. 56 What libertie God hath geuen in the vsage of ceremonies 65. 57. ⧠The second Dialogue OF the reasons which cause manye to desire and wayte for a Councell 68. 1 Of the difference that is in Christendom in matters of religion and what it doth 69. 2 What profite the Church of God may receiue of Councels and of their issues 70. 3 Of the hope that menne may haue of the couÌ„cel in these daies 72. 4 Of the meanes of the enemies of the truth for the maintenance of their kingdoÌ„ false religioÌ„ 73. 5 Of the dauÌ„ger into the which they cast theÌ„selues which atteÌ„d onelye vpon Councels 74. 6 Of christiaÌ„ princes to reforme the Church by meane of a generall â—oâ—â—cell 75. 7 Of 〈◊〉 negligence and want that 〈◊〉 â—he ministers of the church 76. 8 Of the empeachments of men in yâ— reformatioÌ„ of the church 78. 9 How difficulte it is to assemble a lawful CouÌ„cel at this day 79. 10 How the Christians hinder the reformation of the Church 81. 11 What Councel the true christians ought to follow 83. 12 Of such as woulde agree the doctrine of Iesus Christe and that of Antichrist together 84. 13 The Interim maye not be receyued neither into the Churche of christ ne yet of Antichrist 85. 14 Of such christians as be Newters and indifferent 86. 15 For what cause the Interim hath his name of an aduerbe 88. 16 The profite that those that be instructed in Gods word may receiue by the Councels 89. 17 We oght not to be the disciples of meÌ„ but of Iesus Christ 90. 18 The word of God dothe authorise it selfe 92. 19 What goodnes men may receyue of a good CouÌ„cel and what euil of an euil Councel 93. 20 What the good Councels may do to the wycked 94. 21 What frute the church may receue of the lawful Councels 96. 22 What prayse is due to good princes and magistrates 97. 23 Hipocrisy of such as depend vpon meÌ„ in matter of religion 98. 24 How we are disciples of men and how of Iesus Christ 100. 25 Of the nature and vertue of true fayth 101. 26 Of the honor that is due to good true teachers in the church 103. 27 Of the diffâ—rence of the apostles prophets and of those that came after them 105. 28 The Councell of S. Auâ—â—â—â—yne concerning Councels 〈◊〉 â—â—itings of the Fathers 〈…〉 ⧠The third Dialogue intituled The authoritie of Councels OF the assistance of the holy ghost in lawful Councels 109. 1 What is to be desyred in CouÌ„cels those which are most excellent 111. 2 Of the weakenesses which wer in the Councel of Nice 112. 3 Of the contrarieties betwene the bishoppes ministers that haue bene in many aunciente Councels 113. 4 Of the contradictioÌ„s of the popes and their decrees 114. 5 Of the contrarietie of the decrees of many Councels 116. 6 Of the contrarictie of certain couÌ„cels concernyng the difference of meates 118. 7 Of the decrees of the Councels of Constance and Basle touchyng the Lordes supper vnder bothe kyndes 119. 8 Contrarietie in many CouÌ„cels coÌ„cernyng Images 120. 9 Of the Councel of Carthage concerning the Baptisme administred by heretiques 121. 10 OpinioÌ„ of the papists concerning general and particular CouÌ„cels 122. 11 Of the abuses and errors whiche haue ben broght into the church 122. 12 Of those that would haue the prelates of the church to correct the abuses that therin are 124. 13 Thinges of them selues sufficiently resolued without resolution of the Councel 125. 14 The liberty of Christians in reforming abuses 127. 15 The passages which the Papistes alledge to authorise their Councels 129. 16 The holy ghost is not bounde to any kind of persoÌ„ or estate 1â—9 17 Of the asseÌ„bles of yâ— faithful 131. 18 Of the Councels of the hereticks condemning the CouÌ„cels of the faythful 132. 19 The contradicions of the auncieÌ„t Councels declare that the councels may erre 134. 20 No hope for the ChristiaÌ„s to haue a lawful Councel 136. 21 What praiers men ought to make for their
approched Shortly after one appareled lyke a courtier came to the chaÌ„ber where the Pope laye and knocked very lowdly saying that he must nedes speake with hym The doore beyng opened vnto hym he came and spake with the Pope all others wer retired from them The Pope and he talked very secretly but meÌ„ might se be their couÌ„tenances that they wer very earnest and in great contention betwene them selues that the Pope was not well coÌ„tent for he sayd to hym how may this be my tyme is not yet expired thou knowst that I had 19. yeares wherof I haue passed but. 11. 8. monethes wher upon they heard the courtier aunswere hym boldly you dyd mistake that worde for I sayd not 19. yeares but I ment 11. yeares and 8. monethes should be the raigns of thy Papacy and therfore thou must needes dye Now albeit the Pope requested instantly that he would haue consideration of hys lyfe and terme of yeares concernyng hys Papacy it was as if he had spokeÌ„ to a deafe man for al hys exceptioÌ„s requestes and allegations could stand hym in no stede for al that were in the chamber might well see that the deuill was more perfect in Arithmetique then was the Pope and in the ende it was easyly coÌ„cluded that Alexander had erred in hys accoÌ„ptes Finally to coÌ„clude the matter when Satan departed froÌ„ theÌ„ce forthwith the soule of the Pope most miserably departed froÌ„ hys body with horrible cryes and feareful gronyngs and bewaylyngs And in this sort most miserably wretchedly and wickedly dyed the Pope Alexander surnamed the 6. leauyng to hys sonne his patrimonie greatly engayged and encombred the Italians theyr Romane common wealth wholly confused disordered and spoyled to the end he might be an example to all ages to declare how that thynges euyll goten are consumed spent miserably wickedly â—ontanus writeth that thyâ— Pope had a daughter whoÌ„ hys sonne dyd vse and so dyd the Pope hym selfe her name was Lucresse Sanazarius the Italian Poete in hys Epigrames and 2. boke speakyng of this Pope Alexander notyng hys incest sayth thus O Lucresse will Alexander yet still couet thee O horrible case he is thy father In the worcke intituled l'Estat do l'Eglise it is writen of this Pope Alexander that not only he dyd vse hys daughter Lucresse but hys sonne dyd the lyke wherupon she is called his wife his daughter and daughter in law c. Vrspergensis noteth of Bregory the. 7. otherwise named Hildebrand that the common wealth of Rome and the Churche was in great daunger vnder him by meanes of errors and new Scismes whiche were neuer heard of before that he dyd vsurpe the Papall seat by tyranny not be lawfull election The Councell holden at wormes in the yeare 1080. sayth of Gregory the. 7. that it is certayne that he was not chosen of God but that he dyd shamefully thrust him self in by disceate and money and did turne vp syde downe the order of the Churche and troubled the state of the Christian Empire and framed the destruction of both the body soule of the Catholicke kyng and dyd defend the periured kyng dyd sow discord among such as did accord and strife among the quiet offences among the brethren diuorce among the maried and sturred vp and chaunged all thinges that might tend to quietnes among such as were of honest lyfe we therfore beyng gathered together by God agaynst the sayd Hildebrand who preached nothyng but sacrileges fires main tayned the periured and murderers and brought the vniuer fall and Apostolicke fayth of the body and bloud of the Lord into doubt being an obseruer of diuinations and dreames an open Nigromancer hauing a familiar spirit and leauing in this sorte the true fayth we iudge that he ought by lawful auctoritie to be deposed driuen froÌ„ his seat and perpetually condeÌ„pned if he leaue not hys seat when he shal vnderstand these thyngs I refer such as wil vnderstaÌ„d more of the said Gregory to the readyng of the Cardinal Benno hys worcke wherin the lyfe of the sayd Gregory is set forth Moreouer I wish them in Platina to consider the lyues of Iohn the. 8. Siluester Bennet the. 8. with many others Also in Sabellicus in hys 9. Eneide and first and 2. booke where they shall see of the Popes afore writeÌ„ Also in the CoÌ„mentaries of that worthy maÌ„ Iohn Sleydan in hys 21. boke where he mencioneth of an Italian whiche wrote a booke very sharpely agaynste Paul the. 3. namyng hym therin Antechrist declaring that in the tyme of Innocent the Pope he was committed to prison beyng a wicked prelat for if murders and for the poysoning of his mother his nephew wherby the inheritaunce might come to hym further after that he was deliuered out of prisoÌ„ he made great fute for a Hatte of a Cardinall and was three tymes refused by the Cardinals in the end his sister Iulia Fernese obtayned it For she threatned the Pope AlexaÌ„der the. 6. that froÌ„ that time forth she would neuer be at his coÌ„maundment the Pope fearing her displeasure accepted him into the troupe of Cardinals further that he poysoned an other sister of hys and vsed an other of them and also his neeâ—e and hys own daughter and for that that he would the more liberally enioye her he found the meane to poyson her husband Bose Sforce he was also a great NigromaÌ„cer as witnesseth Sleidan in his CoÌ„mentaries and. 19. booke Iohn Bale in the lyfe of the said Paul the 3. in his act Roma Pontificum wher he fully declareth the vertues of him Let vs see one mo among a great noÌ„ber of these reuerend fathers ClemeÌ„t the. 8. of that name borne in Florence bastarde to Leo the. 10. his nephew I should say named before Iulius Cardinal Priest of the title of S. LaureÌ„ce in Damase c. It is writen of him in certaine CoÌ„meÌ„taries vpon the articles of the Doctors of Paris that this ClemeÌ„t was a bastard empoysoner homicide bawd simoniaque Sodomit periured whoremaster negromancer Church robber and a worker of all wickednes c. Such as wil vnderstaÌ„d more of the goodnes of the lyues of such holy fathers I referre theÌ„ to the readyng of the Florentine hystory of Machiauell let them read Volateran Sabellicus Platina Iohn Bale act Rom. pont Iohn le Maire in hys woorke of Scismes the sea of histories Fascicul teÌ„p Naucle supplimeÌ„t chro with a nomber of others whoÌ„ for briefty I do omitte Truly these fathers ar iolly folowers of Christ who ought chiefly to be folowed he sent his Apostles abrode into the world commaundyng theÌ„ to preache the Gospell to all men and to A comparisoÌ„ betvvene Christ the Pope baptize in the name of the father the sonne the holy ghost c. the Pope commauÌ„deth hys to hallow Churches water bread oyle belles chalices grene bowghes candles with such lyke traishe to sing Masses for the liuyng and for
it hath of the Iewes and Paganes And more ouer it cōmeth very aptely to passe that these forgers of Interim haue made him a name of an aduerbe for as an aduerbe is a woorde ioyned to a verbe euen so the doctrine of the Interim is an adiunction to the worde of God not to opē and declare it as the aduerbe doth the Verbe but to darken and corrupte it T. It is then lyke to the glose of Orleance which marreth the text D. It is a very daungerous glose and seing then it is an aduerbe and that it signifieth in the meane time or whilest or vntill if they will interprete that woorde in the meane time euen as thou hast sayd we maye also take him in this signification In the meane tyme we die and shall be in daunger of going to hell In the meane tyme Antichrist shall reigne and the Gospell shall bee persecuted In the meane tyme they shall seeke all the meanes possible to suppresse and banyshe the worde of God and more strongly to establyshe the siege of Antichrist And to be shorte put to it all that euer thou wilte and al the euill that may happen in the worlde in the meane time whilest or vntyll will receaue it all ¶ VVhat profitte they vvhich haue beene instructed in the vvorde of God may receaue by the Councells and vvhat vertue and authoritie they haue to bring men to the fayth T. I Agree well with that that thou haste sayd but if there be a Councell holden and if it serue nothing at all for such as shall dye looking for it yet notwithstanding it shall profitte such as may liue vnto it D. And yet shalt thou not finde there by that meane all that y◠thou thinkest to fynde for if one be holden either it wil conclude for Iesus Christ or against Iesus Christ If they doe conclude for Iesus Christ and I haue bene well instructed in the word of God before hand it shall not hurte me at all that I was instructed before hand It hindreth not the cōmoditie that I maye receaue of the Councell but doth encrease it the more for I shall be so much the more glad whē I shall see that doctrine approued wherin I haue alreadye bene resolued and haue beleued it not onely because it is approued by the Councel and by men but for that it is the pure worde of God and that it alloweth it selfe and that the holy Ghost beareth me witnesse If I haue not alreadie beene instructed nor resolued either I wil credite the determination which shal haue bene made by the Councell or ells I wil not credite it For it is not a thinge that of necessitie muste betyde that euery man must beleue the determination of the Councels as soone as they haue concluded although the Councell were lawfull For it is not in the power of men which shall hold it to make all that please them to beleue it It is a worke that is onely proper to God which geueth fayth And to seke to make men beleue of force that may not be for fayth may not be inforced Wherfore if I make it seme that I do beleue it and do not beleue it I shall then be an hypocrite if I do beleue it it is greatly to be feared least that I do beleue onely vpon the credite of others being moued by the authoritie of mē rather thē by the true perswasiō of the word and of the spirite of God And so my fayth shall be builded vpon men and vpon their opinions not vpon God and his worde It shall be then no fayth but onely an opinion readie to chaunge as men shall chaunge T. It shall be as firme as shall the foundation whereupon it shall bee builded ¶ Hovv vve maye not bee the disciples of men but of Iesus Christ hovv that the vvord of god taketh not his authoritie of the church but the church taketh hys of the vvorde of God D. NOwe our Lorde Iesus Christ willeth that we be his Disciples and not the disciples of men that we haue none other maister but he for it is onely he that is gone Math. xxiii forth from the bosome of the father and that hath fullye reueled vnto vs the fathers will and all that he hath heard of him as witnesseth Saint Iohn It is very he that hath geuen vs the whole summe of the articles of our Christian fayth Iohn ii and of that doctrine we muste needes holde vnto the which it is not lawfull for anye man to adde ne yet Deut. 11. to take awaye anye thinge from it It is onely he that hath broughte vs the truth and that doctrine whiche of it selfe is naturallye certaine and immutable and of hys own nature can be none other whether men do alowe it or disalowe it It is the truth and that onely doctrine vpō the which the Church may surely dwel which she may not vpō the natural wit of mā how excellent so euer it be ne yet vpō vsage and custom how auncient so euer it be It is a truthe a doctrine not certayn and worthy to be receiued because the Church men do alow it but for that it is so of his own nature can be none other The Church doth approue it receiueth it and may neither reproue it ne yet reiect it if it be the true Church of Iesus Christ In like maner the Synagoge of Satan may nether approue ne yet receiue it in any wyse For euen as the Synagoge of Satan cā not acknowledge it but accōpteth it alway for a straunger for that she Iohn 8. is the wyfe daughter of the deuil which is the father of lies the enemy of al truth euen so by the contrary it is impossible that the true Church of Iesus Christ should not alway acknowledge it euen as the daughter doth know her mother for that she is the daughter of God which is the truth it selfe the daughter I say begotten of the incorruptible sede of his worde and the wife of Iesus which is the way the truth i. Pet. ◠Ephe. v Iohn xvi Iohn x lyfe and he by whom this truth of God is manifested and declared vnto vs. It is that sheepe that heareth the voyce of his shepeheard followeth it not the voyce of the straunger Thē the word of God receaueth not that authoritie that it hath of the church but the church receaueth her authoritie of it In so much as shew is signed and marked with the seale therof For she is to be compared to a peece of paper or parchment to the waxe which geue not authoritie to the writing seales that are written and imprinted in them but do receiue their authoritie of them are made authentike by their authoritie by the authoritie of the prince vnto whom the seale appertayneth for that he hath allowed it by his authoritie Wherefore that doctrine which of hys nature is
their kyng and that they had a prince which was an Idolatrer the people forthwith chaūged with the prince and retourned immediatly to their firste Idolatrie as it came to passe vnder Manasses Ioachim and Zedechias And in maner the like happned in the tyme of the heretikes for they did alwayes either loose or ◠Re. xxiiii increase their stoutnes accordyngly as they founde theyr princes T. The auncient histories of the Churche do yelde cleare and perfect witnesse of that whiche thou sayest ¶ Of the hypocrisie of those that depende onely vpon men in matter of Religion and of the proofe therof D. NOw from whence do these sodaine alterations and chaunges procede but that the one sort are enforced through fear to leaue of to set a good face on it as a horse doth whylest a man hath hym shorte rayned in hys brydle whiche after beyng put into the fieldes as soone as he is at libertie or els as a riuer whiche is letted or holden backe by force of rampares whiche floeth forth violently as soone as they are broken The other sorte do chaunge as the prynce doth bycause they dwel vpon the authoritie and doinges of men and not vpon the onely worde of God And therfore I say that euen as the Councels do make the one sorte hypocrites so make they the other disciples of men rather then of Iesus Christ For to receiue a doctrine and to beleue it for the authoritie and apparence of men whiche do alow it that is not properly to beleue the worde of God although it be nothyng els but the very pure Gospell but it is to beleue and wholly to put trust in men For if those men whiche by their authoritie haue moued me to receiue it should happen to forsake it I should be no lesse prest and ready to refuse to shake it of with them then I was to receyue it and to alow it be their meanes We do at this present see very plainly the experience hereof in those Churches whiche here to fore haue bene reformed by the preachyug of the Gospell whiche at thys present haue receyued the Interim and the Masse For that Interim is a very perfect tokē or proofe for mē to know in dede who they be that haue vnfaynedly beleued God and his worde and whiche they be that haue dwelled vpon men and their authoritie and haue receiued the Gospell either through hypocrisie and dissmulation for the loue of men and the hope of their owne gayne and fleshly libertie or els by perfect fayth and true simplicitie of harte and by that very persuasiō of the spirit of God in their conscience for the health of their soules to serue to the glory of God Those men that do chaunge in such sorte their fayth with euery wynde that bloweth do playnly declare that they neuer vnderstood Iesus Christ very well when he sayd Be Mat. xxiii not ye called masters vpon earth for ye haue a master in heauen to wit Iesus Christ ¶ In vvhat sorte vve may esteme men for masters and teachers and in vvhat maner vve are made the disciples of Iesus Christ or of men T. DOth he therby forbid vs to haue masters to teach vs and to call those masters of whom we receiue instruction D. How should he forbid it consideryng it is he hym selfe that doth teache vs by them that are nothyng els but the ministers of his grace by whom he whiche is our chiefe master doth declare him selfe to vs wherfore should he els haue sent his Prophets Apostles and disciples to teach and preache his holy Gospell vnto vs would he not that we should heare those that he sendeth vnto vs as if it were hym self in proper person that speaketh to vs and doth teach vs Wherfore sayd he then to his Apostles he that receiueth you receiueth me and he that refuseth and despiseth you refuseth Math. x. despiseth me and after immediatly he sheweth the reason For it is not you that speake but the spirite of your heauenly father that speaketh in you T. What is there to be vnderstode by these how may we both haue and not haue masters vpon the earth D. Yf by hearynge those that he sendeth vnto vs we receiue the doctrine whiche they preach vnto vs and beleue the same not for their sake that speake vnto vs ne yet for their great authoritie and apparēce neither for the opinion that we haue of them either to please them or els to receiue some worldly honor or profit at their hāds but onely bycause it is the pure and true word of God and that we heare that voyce of Iesus Christ our shepheard throughe their mouth beyng certayne and assured by his holy spirite that it is he that speaketh in them we are not then the disciples of men but of Christ And then is that same fulfilled in vs whiche our Lorde Iesus Christe alledgeth of the Prophete Esaye and that whiche hee him selfe expoundeth in the Gospell of S. Iohn And thy sonnes shal be all taught Esay iiii◠Iohn 6 of God Then who soeuer hath heard and lerned of the father commeth to me For when we beleue hauyng bene so taught by God it is for his sake that we do receyue the doctrine Psal lxxx◠and we take him for our master and not the men all beit that he doth communicate his name vnto thē bycause that they are his seruauntes and ministers as the name of God is gyuen vnto Iudges Prophetes and to the electe of God bycause that the Image of his maiestie iustice doth shyne and is presente in them although they be continually men and not Gods And on the contrary Yf I beleue the doctrine whiche I heare bycause that Tertullian or Cyprian Origene or Chrisostome Irene or Ambrose Hierome or Augustine Gregory or Isidore Luther or Erasme Eccius or Melancthon Gratian or Peter Lombard master of the sentences Iohn the Scotte or Thomas of Alquine do preache and teach the same vnto me or els bycause that the Popes and Cardinals the Bishops and others whom I esteme riche mighty and wise personages of great vertue and holynes do alowe and cōmend the same or els bycause that the Emperors kynges princes and Lordes the Italians and Spaniardes the Almaignes the Frēche and other nations do beleue it I am then no disciple of Iesus Christ in this doyng but a disciple of men ¶ Of the nature and vertue of true fayth and vvhat difference there is betvvene it and opinion T. ACcordyng to this accompte there are mo disciples of men then of Iesus Christe For there are very fewe whiche haue not greater regarde to men then to any thing els D. Yet notwithstandyng if it be so their fayth to say truth is no faith but opinion as it hath ben already declared For seyng that it is not buylded vpon the authoritie of God and his worde but onely vpon the oppinion whiche I haue of such personages it may be
â—ges whiche haue ben ordeyned by the Councels all be it she do glory in them yea in the most auncient and that the Councell of Antioche chap. 20. and the Councell Agathense chap. 71. haue also ordeyned and after confirmed T. It were good holdyng of suche Councels For in the meane tyme our aduersaries those whiche are out of the way straungers to the true Church of Christ would do nothyng but scoffe and mocke as they now do and would holde other Councels to condempne all that should be determined in the true Councels as the Scribes and Phariseis the Byshops and Priests of Ierusalem did condempne all the doctrine of the Apostles of the Christian Churche by thers ¶ Of the Councels of the heretikes vvhiche did coÌ„dempne the Councels of the faythfull D. THat whiche thou sayest is no new thyng for in tyme passed the Councell of Arrimine did condempne al that Hist Tri. li. â— c. 10. 21 was determined and agreed vpon in the Councell of Nice And although it were a generall Councell and had in it sixe hundred Bishops yet notwithstaÌ„ding it erred with Arrius and did approue his doctrine which before was condeÌ„pned by the Councell of Nice And albeit the Arrians sought nothyng els but to abolishe the faith of the diuinitie of Christ agreed vpon at the Councell of Nice yet notwithstanding they would arme them with the authoritie of the same CouÌ„cell to cause the Confession of their faith vnder that colour to be receyued whiche they had made there cleane contrary to that whiche they there made lyke very vniust and false men And was not in maner the lyke done at the Councell of Philopole in Thrace by the Arrians against the CouÌ„cell of Saraice holden in Illyrye And did not the second Councell hist tri li. 4. c 24 hist Tri. lib 3. c 9. lib. 3. c. 16 34 of Ephese also erre with Eutiches and Dioscorus T. And as touchyng the Councell of Arrimine thou knowest that it was deuided as was the CouÌ„cel of Seleucie in Isaurie in the whiche a hundred and three score Bishops gathered them selues together agaynst the Councell of Nice for the ArriaÌ„s gathered them together on the one part and the true and faithful on the other part Moreouer it is said that the Councell of Arrimine was not lawful for so much as it was called agaynst the minde of Liberius Pope of Rome by meanes of the heretikes who had on their side the Prouost Taurus whiche did so presse and insiste to the same by prayers and by threatninges by the coÌ„maundement of the Hist Tri. li. â— c. 36 Emperour who fauored the ArriaÌ„s They say also that the simple Bishops of the West were taken vnprouided and seduced by the disceites subtilities of the heretikes And therfore after that they had well knowen them they did retracte that whiche was concluded at Arrimine They say the lyke of the Councell of Milane holden by the commaundement of Constance the Emperour whiche was an Arrian to procure the condempnation of Athanase that worthy defender of the Christian faith at the whiche Deonice Eusebe Paulin Hillarie and diuers others were also chased froÌ„ thence hist trip lib 4. c. 10. bycause they would not subscribe to his condeÌ„pnation neither agree thereunto D. Thou mayest also well ioyne to these the CouÌ„cel of Antioche holden vnder Constantius the Emperour an Arrian with foure score and ten Bishops in the whiche Athanase was deposed from his Bishopricke of Alexandrie and condempned being absent to exile in which exile he continued as some do write about vi yeares hiddeÌ„ in a cesterne without seyng the sunne whiche thyngs were done chiefly at the procurement of Eusebius Bishop of Nicomedie which ruled the Emperour Constantius of whom before that tyme he had obtayned a Councell at Constantinople agaynst Alexander Bishop of that place to coÌ„strayne him to receiue Arrius or els to chase him from thence if he Hist Eccle. lib. 10. c. 13. did resiste it And the Councell of Cypre was it not holden for the pleasure of Theophile Byshop of Alexandrie onely to chase Chrisostome from his Church to haue him banished whiche thyng he did obtayne hauing in deede seduced Hist Tri. li. 10 a. c. 8 Vsque ad 18. Socr hist eccles li. 9 c 15 21 Epyphanius a man of great iudgement and authoritie to be serued of him in so wicked an enterprise And the Councel holden in Sidone in the tyme of the Emperour Anastase did it not condempne the Councell of Chalcedonie T. And the Councell of Ephese of the whiche thou hast already spoken was it not holden by the heretickes among whom Dioscorus did preside Wherfore it was not a lawful CouÌ„cell nor in a meete place And therefore the Popes Legates Niceph in â—nast hist eccle lib 2 cap 2 Ambassadours wold not be at it but it was afterward coÌ„dempned by the Councel of Chalcedonie Seyng theÌ„ that these Councels were not lawfully gathered nor accordyng to the ordinaunce of the holy Ghost but were celebrated by heretickes it is no meruell although they erred ¶ Hovve it doth appeare by the contradictions vvhiche haue ben in the auncient Councels that the Councels may erre and hovv their conclusions haue in maner alvvayes bene conformable to the opinioÌ„s of those vvhich haue presided in them or haue bene the strongest D. NO more do I approue them but al that yet hath ben said of these matters do coÌ„firm my saying For we see playnly by that that Councels may erre and that they are not sufficient to appease the dissentions and troubles of Christendome and to assure the consciences of men For al beit that those same haue ben contrarie the one sorte to the others yet notwithstaÌ„dyng they do all boast that they were gouerned and directed by the holy Ghost There were also in them men of great apparence of wisedom of vertue and of holynes from all parts to gyue them greate shewe They semed to be gathered in such sorte as lawful CouÌ„cels ought to be or at the least they had euer one of them whiche were estemed the chief heades of Christendome to call them together since the Church hath had Emperours Kynges Christian princes the authoritie hath ben geuen them to assemble the Councels bycause they had better meanes to do it then others had by reason of the power whiche God gaue vnto them Which thyng in deede was obserued in all generall Councels vntill the viii that was holden in the time of the Emperour Basile as it doth wel appeare by that which is writen in that same Councell Act. 5. And if there haue ben any holden by the coÌ„maundementes of the Emperours at the whiche the Bishops Romishe Popes or theyr Legates did not assiste then woulde the Popes also holde others by their authoritie without the Emperours despising the authoritie of them rebellyng and makyng others to rebell agaynst them as hath ben already sayde And althoughe the