learne honor thy father thy mother but thou doest the contrary Thou bringest theÌ„ vp in the study of the writynges of the heathens and Gentils out of the whiche they learne very noughty thyngs which happen not vnto theÌ„ if they be instructed in the holy Scriptures c. S. Chrisostome vpon Genesis in his 5. Homelie 6. chap. and. 1. Tome sayth I besech you that we be not negligeÌ„t as concerning our health but rather yâ— our talke be of spiritual thigs and that some one take in his hand the boke of God and callyng hys neighbours to hym he do water his owne soule theyrs with godly senteÌ„ces to the end that we may chase froÌ„ vs the treasons and awaytes of the deuil S. Chrisostome in his 3. sermoÌ„ of Lazar saith I do alwais exhort you wil not cease but stil exhorte you to gyue heede not onely to what is said here but also when you come home into your houses that you be coÌ„tinually occupyed in the readyng of the Scriptures whiche I haue not left to vrge theÌ„ with in particular that haue ben conuersaunt with me and let no maÌ„ say vnto me these wordes are cold and of smal effect I am an aduocate or lawyer I am occupyed in the affayres of the common-wealth I am a man of occupation I haue a wife I haue a charge of children I am burdened with house kepyng I am a man of the world it is not for me to read the Scriptures but it is for those that haue forsaken the worlde which dwel in mountaines lead a coÌ„tinent solitarie life Man what sayst thou hast not thou to do with the readyng of the Scriptures bycause thou art occupyed with many cares and businesses But thou hast greater neede of it then they haue For they haue not so great neede of the helpe of the Scriptures as you haue whiche are tossed turmoyled among the sourges and wanes of wordly busines for truly the Monckes and so litarie men which dwell in the desertes are without proces and wordly cares haue none acquaintaunce with any but do Philosophe study for knowledge in peaceable quietnes and sucetie and as they were in a sure haueÌ„ haue fruition of things permanent certaine and coÌ„trarily we beyng tossed with infinite wordly cares and busines as it wer in the middest of the sea haue alwayes nede of continual solace and coÌ„forte of the Scriptures They are farre of froÌ„ the coÌ„batte but thou art dayly in the battayle bycause thou receyuest many woundes therfore hast thou greater nede of remedy S. Hierome writyng to a Lady named Gaudence of the bringyng Education of youth vp of her daughter â—acatulla sayth when the litle yong mayden shall come to the. 7. yeare of her age and that she begynneth to haue shame and to know wherof she ought to be silent to doubt of that which she should speak let her then learne the Psalter by hart vntyll she come to the. 12. yeare of her age that she lay vp a treasure in her harte of the bookes of Salomon of the writinges of the Apostles Prophetes writing also to an other good Ladye named Leta exhorting her to instruct her daughter in the holy Scripture euen froÌ„ the cradle saying thus let her embrace the booke of God in the stede of precious stones sylke in the which bookes let her delight not in their goodly couerings of soÌ„dry colours but in the distinct erudicion being corrected according to the fayth let her first learne the Psalter by such songes let her withdraw her selfe from the world Let her learn out of the Prouerbes of SalomoÌ„ to liue vertuously let her learne out of Ecclesiastes to tread worldly things vnder feeâ—e out of Iob example of vertue and pacience let the Gospel be continually in her handes let her thorowlye learne the actes and Epistles of the Apostles And when shee hathe in thys sorte enriched the Cabinet of her harte with such treasures let her learne by harte the Prophetes the bookes of Moses of the kings the Paralipomenon Esoras and also Hester last of al the song of songes called in latin CanticuÌ„ CanticoruÌ„ for if she shuld read it first she might be hurt by it not vnderstaÌ„ding the holy soÌ„ges of spirituall mariages by those carnal phrases let her auoyd al the Apocripho bokes let her haue also continuall excercise in the workes of CipriaÌ„ Athanase Hillary S. Chrisostom in his 31. Homeli vpoÌ„ s Iohn the. 4. chap. sayth who is he of vs I pray you who when he is returned home to his house doth any thing beloÌ„ging to a Christian who is he that searcheth soundeth the meanyng of the Scriptures Truly not one but we finde oftentymes tables and dice but very seldome bokes if any haue bokes they kepe them shutte vp as thoughe they had none or els they employ theyr time in beholdyng theyr braue painted coueringes or fayre figures letters c. S. Chrisostome vpon S. Iohn in hys 10. Homely 5. Tome and. 1. chap. sayth And GoÌ„moditie of the scripture you shall be much more sharpe subtil not onely to heare vnderstand but also to teache others c. And within fewe lines after in the same Homelie he sayth they which ar negligeÌ„t haue yet an other excuse verye vn apt to wit that they haue no bookes This were a very vayne aunswere for the riche to make but for so much as many poore men do often tymes make this excuse I will some thyng say to them and Carelesse nesse of the Christians will aske theÌ„ if they haue not al theyr tooles instrumeÌ„tes which do belong to theyr occupatioÌ„s craftes not withstandyng theyr pouertie Is not this then a great foly to excuse theÌ„ by theyr pouertie yet they so prouide that they waÌ„t nothing beloÌ„gyng to theyr occupatioÌ„s yet they excuse theÌ„ selues vpoÌ„ theyr pouertie occupatioÌ„s in a matter which is so coÌ„modious vnto theÌ„ S. Chrisosto in his 3. sermon of Lazar sayth Seest thou not the workers of metals gold smythes siluer smithes such like meÌ„ of occupatioÌ„s that they haue al theyr tooles redy which beloÌ„g to their occupations albeit that huÌ„ger pinch them pouertie afflict theÌ„ yet had they rather endure any kynde of these miseries theÌ„ to sel any instrument that belongeth to their occupation by the whiche they liue c. S. Chrisostome in the same sermon sayth that a man may get great holynes and perfection by reading of the holy Scriptures and the holy Ghost hath so tempered them that he would haue sinners and Publicans saued yea to the end that the Idiots and vnlerned should be without excuse touchyng the hardnes of the vnderstandyng therof he hath willed that the thynges therin spoken should be so easy euen at the first sight that men of occupation laborers seruaunts women widowes and such like that are most ignoraunt of all
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
to erre S. Paule and S. Iohn Iame. i. Act. 3. 14 Gal. 1. 2. Dauid and Ely Esay and Moyses and all the Prophets and Apostles were men like vnto others subiecte to the same infirmities that others were and yet S. Paule doth so authorise his doctrine as hath bene alreadye sayd that he condempneth the Aungels of heauen if they doe gayne saye it Wherfore they conclude that euen so as the Prophets and Apostles were men and yet notwithstanding all their writinges are without errour euen so fareth it with the fathers in all their determinations and Councels D. They conclude veri euel and speak wholy against the sentence of S. Augustin who is as good a christiaÌ„ as any one For they attribute as much to the bokes ordinances of men as to the Canonicall bookes whereupon we oughte to consider that albeit the Prophets and Apostles were men yet notwithstanding there is greate difference betwene them and those that came after them For we are certayne that they spake by the spirit of God and that God hath not suffered any errour to be mingled in their writinges because that he woulde they shoulde be geuen and left to vs for most certayne rules wherby to examine all other doctrines There is yet an other matter besyde this which is well worthye to be noted To wit that if any of those by whom it hath pleased God to be serued in this woorke haue chaunced to committe any faulte in their office the spirite of God hath not hidden it but hath manifestly declared it to the end the men shoulde not so be moued with the authoritie of suche personages that they shoulde followe lies in the steed of the truth and vice in the steede of vertue We haue an euident example hereof in Nathan the Prophet who without hauing demaunded i. Sam. 7 at the mouth of the Lord sayd of his owne onely authoritie and proper councell to Dauid that he shoulde builde the Lordes house and temple wherfore he was rebuked and corrected immediatly the next nyght following by the Lorde who commaunded him to declare the contrarye to Dauid We may also alledge the example of the Prophet which was sent into Beth-el and was kylled by the Lyon i. kings 17 Iob in Iere. xx i. Kings xix Ionas 2 Gal. 2 and that of Iob and of Ieremie who cursed the day of their byrth and also that of Hely and of Ionas so many faults of S. Peter and especially that for the whiche S. Paule reproued him I leaue vntouched a number of others such lyke Now it standeth not so at this present with vs ne yet with the auncient doctors that were before vs. For seing that God woulde that thys rule shoulde be obserued in hys church it coulde not otherwise be but that it must be appoynted by a number of bookes certayne or ells there woulde neuer haue beene any ende Seing then that the Lorde hath once appoynted and allowed thys rule we maye compare vnto it neyther booke nor Councell what so euer they bee For if since the time of the Apostles there hath neuer beene man of what holines or knowledge so euer he were that hath so perfectelye and wel written and taughte as the Prophettes and Apostles didde without faylinge in anye one thinge â–ª wee maye not thincke that it is otherwise in their Councelles and Sinodall statutes then it is in their bookes For those that write such bookes be the very self and same men by whom the Councells are celebrated and holden vnto whom their aduises and opinions are spoken euen as they are couched in their bookes Wherefore they may as wel erre in the one as in the other we must also knowe that the most holy and perfecte men in deede haue not all the giftes of God neyther continuallye nor in all ages ne yet in all things no not those giftes in dede which are geuen vnto them but that GOD doth reueale manye thynges to others and at other tymes ¶ VVhat rule S. Augustine geueth concerning Councells and the vvritinges of the auncient Fathers T. SEing it is so it is very nedeful that we haue some certayne rule wherwith to guide vs in these matters D. I doe thinke that we can not doe better nor follow a better rule when any of these things come in question then to followe the maner of proceding that S. Augustine did vse with Maximine Bishop of the Arrians which would arme himself with the Councell of Arimine againste the conclusion that was made and confyrmed by the holy fathers touching the diuinitie of our Lorde Iesus Christ in the Councell of Nice by the authoritie of the truth as it is sayd and hy the truth of authoritie Tom. 6. Lib. 3. I may not now sayeth he alledge the Councell of Nice nor thou the Councel of Arimine as for a preiudice neyther am I bounde to the authorite of the one nor thou to the authoritie of the other Let vs debate the one matter with the other the one cause with the other the one reason with the other by the authoritye of the Scriptures not by proper and particular witnesse of euery man but by indifferent to vs both Which thing he hath also written in other places as concerning To Paul Epist 112 To Hic 29 Epist the authoritie of the Canonicall bookes agreeth very well with this I will not saith he that thou embrace myne authoritie to the end thou shouldest thinke it necessarie to beleue any thing because that I haue spokeÌ„ it but that thou beleue the Canonicall Scriptures And againe I confesse to thy charitie that I haue learned to beare that honour and reuerence to the onely bookes of the Scriptures which are called Canonicall that I doe beleue assuredlye that no one of the authors of them hath in any one iote of his writinges erred And iâ—â—â—diatlye after he sayth But I read yâ— others in such 〈…〉 what excellencie of holines and doctrine so euer be 〈…〉 I thinke not that which they saye to bee true because that they were of that opinion but because that I am perswaded that that whiche they speake is agreeing to the truth eyther by the Canonicall authors or els by apparaunt reason This is his manner of writing to Saint Hierome And agayne thou seest here howe S. Augustine submitteth the writings of the auncients and the CouÌ„cels to the worde of God and to the determinations therof conteyned in the holy Scriptures and maketh it iudge aboue all T. I do finde the aduise of S. Augustine very good but me thincketh there are other things to be considered in that conference and difference of the auncient Doctors and determinations of the lawfull Councels whereof I woulde gladlye heare the resolution But because that we haue entreated of manye good poyntes touchyng thys matter of Councells it seemeth to me very good for this present hers to make an ende to the end I may haue some little tyme to call to my remembraunce
the dead and to apply them to sondry vses but the pulpit is not greatly encumbred with them and wheÌ„ they do preach they preach nothyng els but lyes as their owne dreames phautasies Legenda aurea a Scripture of their owne inspiration theyr owne traditions decrees and ordinaunces Christ ordeined onely two SacrameÌ„tes which two they haue corrupted and added to theÌ„ fiue bycause that Christ did not so well know what is meete for his Church as they do O horrible Gene 2 presumption God him selfe when he had created man in Paradise sayd It is not good that man be alone we will make i Cor 7 hym a helper The Apostle s Paul saith It is good for a maÌ„ not to touche a woman yet to auoyde fornication let euery man haue his owne wife euery woman her own husband Heb 13 â— The Apostle saith mariage is honorable among al meÌ„ the bed vndefiled but God will iudge the whore masters and adulterers these wordes are generall and haue regarde to all men and to all estates Iesus Christ did not onely alow mariage but did also honor it with his presence In Cana of Galilee S. Augustine in hys treatise of the goodnes of mariage sayth in his 21. Chap. that he dare not preferre the virginity of S. Iohn before the mariage of Abraham S. Ambrose in hys first booke sayth Touching virgins S. Paule sayth I haue no coÌ„maundmeÌ„t of the Lord but I do couÌ„sel or aduise if the doctor of the Gentils had no commaundemeÌ„t who is he that might haue any And truly he had no coÌ„maundment but he did counsell therunto for virginitie can not be coÌ„mauÌ„ded it may wel be desired for that which is not in our power is not to be coÌ„mauÌ„ded but it is to be wished for Origens vpoÌ„ S. Mathew in his 24. Homelie sayth That they which do forbid men to marry do enforce theÌ„ to a licentious villeni forbiddyng that which is expedieÌ„t The like he sayth of those that coÌ„maund abstinence from meates and such lyke where vnto the faithfull may in no wise be coÌ„strained he sayth that they lay he any burdens on the shoulders of men coÌ„trary to the wil of Christ who sayth My yoke is pleasant my burthen light easy c. Eusebius in hys Ecclesiasticall historie 3. boke 30. cha reciteth that S. Clement writyng against such as did condempne mariage among other thynges sayth wil they reproue the Apostles S. Peter had a wife So had Philippe Paul also had a wife as appeareth by one of hys Epistles in the whiche he is not ashamed to send salutations to her whom he sayth he would not carry about the countrey with him bycause he would be the more ready to preach the Gospell Many of the auncient fathers were maried as Patriarkes Prophetes and Bishops of the primitiue Church Yet is not the Pope affrayde to say and stand agaynst God and Christ that mariage is vnclennes pollution and carnal filthynes as it is said in the. 4. of the senteÌ„ces Dist c. 17. chap. 4. and his decret 27. Quest 2. chap. whiche begynneth Cum societas Tertulian in his prescriptions agaynst the heretikes sayth It is not in our power or choise lawful â–ª to bring in to chuse or alledge for authoritie that whiche any other hath brought in or alledged for hys own pleasure for we haue the Apostles of the Lord for our authors who haue brought in nothing for theyr own pleasure â–ª nor any new thing but haue faithfully preached and taught to the nations that discipline which they receyued of Christ S. Augustine vpon S. Iohn in the. 46. treatise and. 10. chap. sayth if they whiche sit in the chaire of Moses do teache the lawe of God it doth then folowe that God teacheth by them but if they will teache any thyng of theyr owne heare them not nor yet do it c. And in the. 6. against Faustus chap. 16. in the. 18. booke chap. 12. doth cal by the wordes of Christ not onely false Prophetes but also theeues and murderers all such as dare preach any other thing to the people of God theÌ„ the Canonical Scriptures against such he alledgeth the saying of Christ al those yâ— came before me are theeues murderers S. Paul in his 1. Epistle to the GalathiaÌ„s doth accursâ—e him that bringeth any other doctrine theÌ„ that which he hath taught yea if it wer an AuÌ„gell of heauen Further in hys Epistle he sayth that whiche I receyued of the Lord the same also deliuer I vnto you c. It is not so with these men of whom we haue alreadie spoken they deliuer vnto vs their own traditions inuentions and dreames in the stead of the worde of God And I doubt not although these men haue nothing in their mouthes but the fathers the fathers which must authorise the scriptures vnto theÌ„ if the fathers liued in these daies but they wold be as readye to persecute them as they are to persecute those which in these dayes do professe Christ Let it be seene how many of them were which suffered in the late tyme of theyr late persecution that did denie any one article of the Christian fayth but they did by Gods grace most costantly affirme them euen sealing them vp with their bloud examine Theodoret Epiphanius and Augustine Fathers of great holynes and doctrine who haue largely written of heresyes and let it be seene whether they maintained any one of those which they cite no not one let vs see how many Arrians Anabaptistes Pelagians Marcionistes Nestorians Ebionistes or any other kind of heretikes they did then execute I suppose the number wil appeare very smal for they are al in leage with Sathan I doubt not but if the Gospell had as fatte a smoking kitchin tyed vnto it as haue the Romyshe rytes we should haue a great number of Gospellers for this kitchin Seducers of the people is of great effecte among the Romanistes S. Chrisostome vpon S. Mathew in his 48. Homelie chap. 24. sayth thus There are some which do greatly seduce through lyes vntrouthes they preach Christ they teach the fayth they haue also churches orders and elders as the faythfull haue They do also read the Scriptures of God it semeth that they geue the same baptisme and the sacrament of the bodye and bloud of Iesus Christ likewise they honour the Apostles Martyrs and by these meanes they do greatly abuse the vnderstanding not only of the simple but also of such as are wise who shall he be that Antichrist shall not be able to shake or moue partlye doing the workes of Christ and the antichristians fulfilling in a sorte the dueties of christians vnlesse it be peraduenture such an one as doth consider that which the Apostle sayth if Sathan can transforme himself into an Angell of lyght is it then a greate matter for hys ministers to be transformed lyke to the minister of iustice whose end shal be according to
the Canon of the Apostles 17. quest 4 chap Si quis distinct 40 chap Si papa distinct 96 chap Satis chap Simplici Incipitis It is written in these canons that the power and authority of the Popes is such that they are able to dispense against the doctrine of the Apostles agaynst the right of nature consequently against the Gospell and woorde of God c. O horrible blasphemy Christ coÌ„maunded that none should adde or diminish from his word his word must be our guide or Scholemaster and instructor and yet in these dayes the number will saye it is not for vs to read the Scriptures it appertayneth onely to priests Fryers and Monkes to read vnderstand the scriptures as though the kingdome of heauen belonged only to such truly if yâ— thei which liue as it were in solitary life haue nede to be armed with the vnderstaÌ„ding of the Scriptures to heale their wounds which thei daily receiue in the battail of this mortall lyfe being â—isburdened of a great number of cares which he is charged with that is burdened with office of Magistrate or of rule in the coÌ„mon welth and also that he is charged with that is burdened wyth wyfe childreÌ„ familye he that is in thys sorte burdened shall haue more ofteÌ„ occasioÌ„ to offend the maiesty of God then he that is not so burdened wherefore it is the more nedefull that he haue his medicine prepared wherewith to heale his deadelye woundes which he dayly receaueth by meane of sundry occasions geueÌ„ vnto him which medicine is yâ— vnderstaÌ„dyng of gods word wherewith he mai assuredly furnish himself against al temptatioÌ„s as witnesseth the Psalmist saying The words of the Lord are pure euen as the siluer which froÌ„ the earth is seueÌ„ times tryed purified Eusebius in his ecclesiasticall historye Psal 12 6. boke 15. chap. alledgeth the Epistle of Alexander bishop of IerusaleÌ„ against Demetrius doth reproue him saying That which thou sayest in thy letters affyrmyng that it was neuer sene nor knoweÌ„ that secular lay men should dispute of the The scripture ought to be had in the vulgarae tounge fayth in the preseÌ„ce of Byshops I know not what hath moued thee to affyrme so manifest a lye for so much as when so euer any is found sufficient meete to instruct and teach the people the bishops haue accustomed to desyre theÌ„ to take the matter in hand So dyd our brother Neon Byshop to Euelpâ— ' in the citye Larande the Byshoppe Celsus to Paulin in the citye Iconie the Byshop Atticus to Theodore in the city Synnade and there is no doubt but other byshops do the lyke in their dioces when they fynde any man mete to profyt the people Iohn Gerson a greate pyller of the papacie in the fyrst parte of hys examination of doctrynes sayth that the fyrst veritye is so sure that any symple man not beyng authorised may be so excellently sene instructed in the holy Scriptures that meÌ„ ought to geue more credyte to hys affyrmation in matter of teaching theÌ„ to the doctryne of the Pope for it is playn that we ought to geue greater credyte to the Gospell then to the Pope within fewe wordes after he sayth that if a generall Councell should be holden that such a wel instructed man were present there if that the greatest nuÌ„ber should through malice or ignoraunce declyne and decree anye thyng agaynst the Gospel such a lay man myght lawfully stand agaynst the whole generall Councell Panormitan albeit he were a greate Idolater of papacie in the chap. significasti extra de electronibê° sayth these woordes In matters concernyng the fayth the saying of a laye man oughte to haue place before the saying of the Pope if hys saying bee more probable and better authorysed by the olde and newe Testament Sainte Hierome in hys fyrste tome writyng to Marcelle encouragyng her to goe to Bethleem sayeth In the vyllage of Iesus Christ there are none but rusticall men there is nothynge heard on anye syde but Psalmes The plowe man holdynge the plow by the tayle doth singe Alleluya the haruest maÌ„ beyng at his labour sweating doth passe the time in singyng of Psalmes and the laborer in the vineyard with hys hooke cutting the vynes doth syng some thynge of Dauid such are the songes of that countrey such are as men coÌ„monly say theyr songes of loue S. Hierome in the proem of his 1. booke of his exposition vpon the Epistle to the EphesiaÌ„s in the. 9. Tome sayth All words and al sentences are conteyned in the boke of God by the which also we know God are not ignorant of the cause of our creation I do not a litle maruell that some haue ben so gyueÌ„ to folly and sluggishnes that they would not learne those things which are excellent but haue thought do thinck worthy of blame al those that are gyueÌ„ to such studies to whom albeit I could make more stricte aunswer soone leaue them offended or pleased I say that it is much better to read the Scriptures then to be gredy and to fish for riches and to gather heay them together S. Hierome vpon the. 6. chap. to the Ephesians sayth if he coÌ„maund the lay men of the Ephesians such as be occupyed in the affayres and busines of this life as men see amoÌ„g the commoÌ„ people to instruct and bryng vp theyr children in all godly discipline and learnyng what may men then thincke of Ministers and elders of whose order and maner of lyfe he wrote to his disciple Timothe saying hauyng theyr children subiect in all reuerence c. Primase Byshop of Vtica in the countrey of Affricke disciple to S. Augustin writing vpoÌ„ the. 3. chap. of the Epistle to the CollosiaÌ„s sayth let the word of God dwel pleÌ„tuously in you c. Hereit it is playnly declared that the lay people ought also to haue the word of God not onely slenderly but also aboundantly and also that they ought to admonish teach one an other Theophilacte vpon the Epistle to the Ephesians the. 6. chap. shewyng fathers mothers by what meanes they shal make their childreÌ„ obedient and ready to do theyr coÌ„maundement declareth the cause of theyr obedience to the coÌ„mauÌ„demeÌ„t of theyr father saying fathers prouoke not your childreÌ„ c. If thou wilt haue thy children obedient bryng them vp and exercise them in Gods worde accustome them to sermons and say not that it belongeth to Monckes onely to read the holy Scriptures for truly it is rather the office of euery Christian man namely of hym that is occupyed in the affayres and busines of thys world And yâ— more yâ— he nedeth help so much yâ— more nedeth he to vnderstand for he is the more tossed with the sourges and assaultes of this worlde It shall be much for thy profite that thy children do heare and read the holy Scriptures for out of them they shall
cause of this blasphemie for S. Peter in his i. epistle 3. chap. cōmaundeth vs to be alwayes readye to render reason to all that shall demaund vs of the fayth hope that we haue And again S. Paul Colo. 3. chap. Pro◠10. b let the word of God dwell plenteously in you but what answere make they to that which are more folish then the very fooles in dede Blessed is euery symple one he that walketh surely But that is the cause of all euills for that that many know not how to alledge aptly the testimonies of the scriptures for in this place we may not vnderstād the symple for the foolyshe and for him that vnderstandeth nothing but for him that is not craftye and melicious For if it shoulde be so vnderstode it should be superfluous to say be ye wyse therefore Math. 10. b as serpentes and symple as doues S. Ambrose vpō the 2. epistle to Tymothe 3. chap. sayeth All scripture geuen by inspiration from God c. It is manifest that all Scripture wherof God hath declared himselfe to be author is profitable For it is geuē to that end that it shoulde profite the ignoraūt reforme the deformed drawing the wicked into al good workes for by profiting a litle and litle in newnesse of lyfe it maketh the mā of God c. The law of the Lord is perfect restoring or conuerting soules the testimonye of the Lord is Collo 3. b Psal 19 Psal 119 faythful and sure it geueth wisedome to the ignoraunt The statutes of the eternall are righteous reioysing the hart the cōmaundement of the Lord is pure and doth lighten the eyes And againe Thy word is alampe or lanterne to my fete a light to my steppes The Prophet Esay in his 8. chap. sayth is there any where a people that asketh not councell of hys God Should men turne frō the liuing to the dead If any man want light let him loke vpon the law the testimonie whether they speake after this meaning The lyght of the Ezech 20. c morning shall not be geuen vnto them Moreouer the Prophet sayth Say to the childrē in the desert walke not in the ordinaunces of your fathers obserue not al their statutes be not defyled with their idoles I am the Lord your God walke in my ordinaunces and kepe my statutes and do thē Eccle. 1 a Itē the fountayne of wisedome is the word of the soueraign Lord God the entre into the same are his eternal cōmaūdements And agayn Search the scriptures for in them you thinke you haue eternall life and they bee they which beare Iohn 5 Iohn 20 g witnes of me And Iesus did many other thinges that are not written in this boke in the presence of his disciples but these things ar writtē to the end that you should beleue that Iesus is the annoynted sonne of God that in so beleuing you may haue life thorow his name The holy scriptures are In what recommendacion God hath his Word full of the lyke sayings The auncient fathers are full of the worthines of the scriptures S. Augustine in his 56. sermon made to the brethren that were in solitude sayth he that maketh none accompt of the reading of the holy scriptures sent from heauen ought not onely to feare that peraduenture he shall not receaue euerlasting rewards but also that he shall not escape the euerlasting punyshmentes for it is so daūgerous vnto vs not to read the deuine precepts that the Prophets with great sorrowe exclame cry out for that cause haue Esay 5. c Ose 4. b 1 Cor 14 my people bene brought into captiuitie because they had no knowledge for he that is ignorant shall be ignorant out of all doubt he that in this world maketh none accompt to seke to know God by the holy Scriptures God wil not vouchsafe to know him in the ioyes euerlasting we ought to be a feard to heare after that the gates shall be shut with the folyshe virgins I know you not I haue none acquaintaunce Math 25 ◠with you you that worke iniquitie depart you frō me what meaneth this I knowe you not I am not acquainted with you how knoweth he not those that he sendeth to the fyre There is neyther of thē spoken without cause for as it hath bene already sayd suche as woulde not in thys world seeke to knowe hym by reading the Scriptures GOD will not acknowledge them at the day of iudgement We ought also not to heare negligently but with attentiue eare fear that which is written in Salomō he that turneth sayth he his eare Prou 18 ◠frō the hearing of the lawe his prayer shal be abhominable wherefore he that will be heard at Gods hand muste fyrste heare God For how woulde he that God shoulde heare him when he doth so dyspyse hym that he maketh none accompte of the readyng of hys commaundementes Saint Hierome in the proeme of his Commentaries vpon Esaye to Eustochius sayth therfore I yelde vnto thee and to hym by thee that whiche I do owe obeyng the commaundement of Iohn 5. f Math. 7 ◠Christ who fayth searche diligently the Scriptures Seeke and you shall finde to the end that it be not sayd to me as it was to the Iewes ye erre not knowyng the Scriptures the power of God the wisedom of God and truly after S. Paul if Christ be the power and wisedom of God he that knoweth not the scriptures the same knoweth not y◠power of God nor his wisedō To be ignoraūt of the Scriptures is not to know Christ c. S. Chrisostome in the Homelie 29. vpon Benefis sayeth There is neyther griefe of body no◠mynde in the nature of man but it may haue medicine of the Scriptures c. These are sayinges of great importance and are true They are no Legend lyes They are confirmed by the word of God whiche is the infallible truth Then if man know not God as he ought to do but by the Scriptures that none can be saued but by the knowledge of God and Christ Thē must it nedes folow that ignoraūce of the Scriptures bryugeth with it damnation I haue alledged here mo sayinges of the fathers then I would haue done nothyng so many in number as I could haue done but bycause the great swarme of aduersaries say that it is not lawfull or expedient that euery man should read the Scriptures but rather that the people should be ignoraunt affirmyng ignoraunce to be the mother of deuotion I could haue aūswered it to the full by the woorde of God alone whiche woorde I thincke to be most sufficient but bycause these kynde of men before named wil not accept Christ to be a true man of hys word except he haue some of the doctors fathers for witnesses Seyng nowe that it hath pleased our good God in mercy so to deale with vs as he hath in these our
principall matters that therin are handled or entreated of ⧠The second Dialogue intituled the waiting for the Councell or the Newtralles Of the reasōs vvhich cause many to desire vvait for a Councel and of the trouble that the difference vvhich is in Christendome in matters of Religion doth bryng to simple and ignoraunt consciences Daniel Timothe D. THou doost well remēber where we left as touchyng those that wayt for a Councell T. Yea in dede D. Will these men tary to beleue in God to serue him and to enquire of his will vntill the tyme that the Councell hath ben holden and that it hath determined what order of lyfe we should folowe T. It semeth that these mē take their foundation of that which thou hast said that if they should serue God truly it were first requisite to be well instructed and assured of his will D. Wherfore do they not then forthwith and withall diligence enquire therof why do they then tary for a Councell T. Bycause they say that in so great diuersitie of opinions as at this present day is in Christendome in matters of Religion they know not whiche to folow in surety For they see that some teache after one sort the others after an other that ther is often tymes as great contrarietie of opinions as betwene white and blacke and betwene fire and water That whiche one aloweth an other disaloweth that whiche one holdeth for Christiā doctrine and for true seruice of God an other condempneth it as heresie or els as superstition hypocrisie Idolatrie and Apostasie And besides this ther are of both sides personnages of great apparance great vnderstanding and great authoritie accordyng to the iudgement of the worlde notwithstandyng the multitude is farre greater of the one side then of the other men heare their discourses men read their writtinges bookes there are goodly reasons of both partes which euery of them endeuoureth to proue and confirme by the holy Scriptures and by all meanes possible In this cause what shal a poore man do whiche feareth to offend God and hath a good desire to serue him accordyng to his wil but he may not wel attain to the knowlege therof bicause that which the one saieth is the wil of God the other sayth it is not the will of God ¶ Hovve that the difference that is in Christendome in matters of Religion should not stay men from the diligent enquirie of the vvyl of GOD but shoulde rather prouoke them thereunto T. I Confesse that these differences which are in Christendome engender great trouble in the poore consciences of many but that ought not at all to let them to enquire by all meanes possible of the will of God and to employe thē selues with al spede possible to serue him but they should the more earnestly be moued and prouoked to do it to ridde them selues with as much speede as they myght out of suche troubles For why least they tary in it if they haue any feare of God in what trouble shall they lyue and what quyetnes maye they euer haue in theyr consciences I for my parte shoulde thincke that I were in hell if I shoulde longe lyue in suche estate without hauynge some thynge certayne and resolued in my mynde whereunto I myght assuredlye staye T. For thys they require a Councell for they thincke there wil bee there men of greater iudgement then they are by whose meanes the matter shall be so debated and examined that there shall bee a generall and a sure determination throughe the which euery man may be out of scrupule and doubte and may know wherunto to trust D. It semeth vnto me that their hope is very slender if they haue no better hope then this I maye not deny but their desire is good we all ought to desire the same if there were any hope to se it come to passe that with spede for the soner it were that better bycause it is much more daūgerous to delay or defer the medicyning of the soule thē of the body for if the medicine of the body come not in tyme to hym that is sicke that sicke person is not in daūger but onely of his bodely life but if the medicine of y◠soule be to long deferred ther is daūger of eternall death wherfore I do greatly feare that manye doo perish in tarying for those medicines T. There is much to be feared and also to be doubted in this matter ¶ VVhat profite the Churche of God may receaue of Councelles and of theyr issue D. THe Sinodes lawfull Coūcels is one of the best remedies that mē may haue to take away cōtrouersies in religiō it is the remedi wherunto in like cases that Apostles their true successors al that aūciēt church haue oftētimes had their recourse for albeit that the Coūcels haue no authority nor power to giue vnto the churche any newe doctrine nor yet to forge ani new articles of faith but only to hold maintain y◠doctrine which is reueled by the holy Scriptures yet notwithstāding they serue to great purpose in so much that they be as publike witnesses vnto it to succor the infirmitie of the simple weake also such as shall come after vs by the confessiō which is made of the same by thē by the publike testificatiō y◠there is declared by the perpetual cōsent of the Church of the doctrine of the Prophetes Apostles But although the Councels be ordeyned to this end that the aūciēts haue had more rule of thē selues better meanes much more meete for such a purpose then we haue at this presēt yet notwithstāding they could neuer obtaine that in their Coūcels which they desired And such vntowardnes was there that they did alway not onely not apease the differences abolish scismes heresies which troubled the Church but oftētimes euē there right many new did spring haue ben afterward frō tyme to tyme encreased if it were nedefull to proue it by exāples it were easy to do but we will not now enter into such matter I will cōtent me for this time to alledge onely touching this matter that testimonie the Gregory Nazianzen which was Master to S. Hierom did giue writting to Procopius of the Coūcels of his tyme whiche were nothyng so corrupted as ar those of our time if I must nedes sayth he write the truth I haue determined to refuse al the Coūcels of Bishops For I haue foūd the issue of no one Synode good or rather that they haue more encreased the euil then quenched it Here is the iudgemēt of Nazianzene touching this matter Which semeth to me somethynge harde for it can not bee denyed that some of the auncient Councels haue greatly profited vnto Christianitie notwithstandynge that the peruersitie of the wicked hath alwaye hindered that the frute and issue hath not ben such as was to be desired yet notwithstandyng Nazianzene hath not gyuen iudgement of the Councels
Thes ii shall be destroyed Wherfore those people vnto whoÌ„ God hath geueÌ„ so great graces to haue such princes and Lords which employ their power which God hath geueÌ„ theÌ„ to the edifying of the holy citie of God the ruine of Babilon hys enemie do submit the temporal sworde which they haue receaued of God to the sword of Iesus Christ his word employ it only to serue him haue good occasioÌ„ to render thaÌ„kes vnto God for yâ— great benefit which he hath bestowed vpon them to pray vnto him effectuously to coÌ„serue maintain such princes daily to encrease his graces in theÌ„ folowing the councell of S. Paule in his exhortation which he made to the Christians concerning that prayers which should be made in the Church I do warne you then saith he that before all thinges men make request prayers supplications render thankes for all men for kings and for all others which aro ordeyned in dignitie to the end that we may lead a peaceable life in all feare of God and honestie for that is good and agreable before God our Lord. ¶ VVhat Councell they ought to follovve vvhich haue princes that are tyrauntes and enemyes to the Gospell and of the preparacion to the crosse for the same T. THis Councell is very good But what sayest thou of them which in stead of suche princes haue cruell tyrauntes who being dronke with the cup of the great whore of Babilon do persecute furiously the poore childreÌ„ of God do dayly bathe their bloudie sworde in the bloud of the poore shepe of Iesus Christ D. Let them pray hartely to God that it may please him to appease their rage and fury and that he will so chaunge their hartes that where they haue bene persecutours they may become true feeders of the flocke which God hath committed vnto them to saue and defend them froÌ„ the rage of that cruell beast whose marke they haue to long worne In the meane time because it is more to be feared that manye of the Princes Lordes and Magistrates which haue alreadye tasted of the worde of God and layde handes to hys worke shoulde not loose their taste and waxe colde or shoulde rebell agaynst Iesus Christ in proces of tyme then there is of hope according to mans iudgement and the face which the worlde sheweth vnto vs at thys present that those whiche resiste the truth will embrace it receaue maintaine it therfore it is very nedeful in these latter daies the euery maÌ„ make ready himself betime to the crosse We haue the experience herof very plainly in many places D. It is not to be maruelled at For Sathan is continually most busted about those personages that ar most excellent And also there is the corruption of our nature and the fauour or feare of men which peruerteth many Therfore he that will be of the children of God let him alwayes haue in hys â—ath x. Luke ix minde these worthy sentences of Iesus Christ of his Apostles Who soeuer wil be my disciple let him geue ouer himself beare his crosse continually after me and followe me ii Tim. iii. Actes 14 Iohn 16 And againe who soeuer will liue holily in Christ he muste suffer persecution Againe men must enter into the kingdome of heaueÌ„ by many tribulations The time shall come that he which shal put you to death shal thinke he doth God seruice For we shoulde greatlye deceaue our selues if that we should promise to our selues in this world any rest and any estate or peaceable raigne abounding in all kinde of pleasures voluptuousues and a continual peace without any trouble or afflictioÌ„ For we may not thinke that the kingdome of Iesus Christ is any such raign for so much as his kingdome is not of this worlde Therfore he that woulde haue such Iohn 6. 19 an one let him seke it at that hand of Antichrist for hys kingdome is in dede of this world And further when we are in this sort disposed I know no better meanes theÌ„ to trauaile with all diligence to vnderstand aryght the will of God by his word and to amend our life according to yâ— rule therof desiring him earnestlye to geue vs true vnderstanding a hart to follow the same then welcome be what he shal send ¶ Of the studye of holy Scriptures and of the decree vvhiche vvas made in the Councell of Nice concerning the same and of the excellencie and authoritye of the Bible and of his decrees T. I Find your CouÌ„sell your resolution very good for my part it semeth vnto me that you haue spokeÌ„ that which is the most sure our dutie is to enquire with al diligence by al meanes of the will of God by his holy Scriptures D. It is the Councell yâ— Iesus Christ himself geueth which saith Search you that Scriptures let vs followe yâ— example of those of Beroa of whom it is spokeÌ„ in the Actes of the Apostles They Iohn v. Actes xvii Rom. xiiii i. Cor. iiiâ— were not like to a rable of obstinate persons which wil not heare at all nor like vnto a number of vayne people which lightly do allow al that euer is set forth vnto them without taking any deliveratioÌ„ and not prouing that spirites whether they be of God or no For they heard S. Paule then they searched the scriptures to sée if it wer so as Paul had taught And wheÌ„ they saw that he spake according to the Scriptures they receaued his doctrine as the doctrine of God T. Here was a good order o proceeding D. It is certayne for we must euery one of vs answere for himself in proper person before the iudgement seate of God not for others nor yet by attornyes Wherefore if others will not do their duetie but will tarye for a Councell let not vs fayle to do our duetie to followe better Councell if we may attaine vnto it And if a CouÌ„cell be of value why do we loke for new councells Why do we not cleaue vnto the olde which are holden longe since ought to be of greater authoritie then the new If we beleue not obey the auncient Councells why shall we beleue obey the new let vs rather obeye the Councell of Nice which did ordeine yâ— there shoulde be none among the Christians but they should haue Bibles to learne in them the will of God theÌ„ to that in the which Antichrist his Doctors haue forbiddeÌ„ the coÌ„mon people to haue them to rede theÌ„ in their natural tonges against the determination of the ChristiaÌ„ Councel For the boke of the Bible is the true boke of the true and lawful Councells and of the eternall ordinaunces of God wherefore S. Augustine not without good cause sayd that the authoritie of the scriptures is much greater then all the vnderstanding of man is able to comprehend know how subtill fine and perfect so euer it be with
and when wee shall eyther take in oure handes the booke of the holye Scriptures thereby to vnderstand of the wyll of GOD or elles that we come together in the Church to heare hys voyce by the holy Ministery of hys worde or els to communicate and be partakers of hys holy sacraments and of the prayers which are there made we oughte to goe with no lesse reuerence ne yet to prepare oure selues in none other sorte then yf we shoulde heare Actes ii God wyth hys owne mouthe speake out of the cloude and out of the greate smoke whiche was in the Mounte of Synay and that we dyd heare the greate thunders and the lyghtninges that were then sene For euen the same God whiche then dyd there speake is euen he that speaketh at thys present daye in hys Churche and shall iudge vs accordyng to that lawe whiche he hathe published there And albeit that he speaketh vnto vs nowe more familiarly and more louynglye then he then dyd yet notwythstandyng let vs not thyncke that he is of lesse power and force then he then was But in that that he vseth such gentlenes and benignitie towarde vs the punishment shall be so muche the greater vppon vs yf we doo abuse the same Yf we wyll vnderstande howe wee oughte to guide and gouerne oure selues wee muste cleane to the resolution of thys Councell and to the decrees and ordinaunces whyche we haue receyued ¶ Of the Councell that vvas holden in the Mounte Syon and of the conference of the same vvyth that vvhyche vvas holden in the Mounte Synay and of Moyses and of Iesus Christe and of the Ministery of the lavve and of the Gospell T. THys is a goodlye Councell and of greate authoritie but thou saydst that there was yet an other in the lande of Chanaan and of Iudea and in especiall in the Mounte of Syon by the verye Sonne of GOD. I woulde bee verye gladde that thou wouldest declare vnto mee also what that was D. That Councell dothe euen so muche excell the other as Iesus Christ Heâ— iii dothe excell Moyses and the Master of the house the seruaunte For thoughe that GOD hym selfe dyd speake in proper person in bothe yet notwithstandyng he hathe shewed hym selfe this seconde tyme in a sorte muche more authentique and more excellent more amiable and agreable to the weakenesse of mans nature then euer he dyd synce the beginnyng of the worlde For when he shewed himselfe in the mounte Synay the people dyd not see his Deut. 4. Exod. xiâ— Hebr. ii face nor shape nor dyd see or heare anye thing but suche as were horrible and fearefull It was not lawfull for them to doo so muche as to come to the mountaine or to touche the vttermoste parte thereof wyth out daunger of deathe and to bee stoned or striken thorowe wyth arrowes were it man or beaste Therefore the people beynge greatlye amased and afrayde desired Moyses to be Exod. xx Eeu xxviii as a meane betwene GOD and them and to declare vnto them hys wyll and pleasure as hys Embassadour to that ende that they moughte heare no more that voyce of GOD so horrible and fearefull for they thought that they coulde not heare it agayne but that they shoulde all dye and dyd muche maruell that euer they coulde heare it with oute deathe Wherefore GOD knowyng the weakenesse of hys people dyd promise them to sende them a Prophet euen oute of the middest of their brethern lyke vnto Moyses into whose mouthe he woulde put his worde and by Deut. xviii the same he woulde cause them to heare his voyce This Prophete accordyng to the testimonye of Sainâ—t Peter is Iesus Christe oure Lorde of whome the Father hymselfe dyd saye This is my welbeloued sonne in whome I Actes iii. Math. 3. 1â— haue set my whole delighte heare hym And for that cause the Apostle saythe writyng to the Hebrewes that God hath Heb. i in tyme passed oftentymes and in sundrye sortes spoken to our Fathers by the Prophetes but in these latter dayes he hath spoken to vs by hys own Sonne and making comparison of thys manifestation whiche was made by oure Sauioure Iesus Christe wyth that of the mounte of Synay Truely sayth he you are not come to the mountayn whiche moughte bee touched nor to burnyng fyre nor yet Heb. xiâ— to darkenesse and myste and vnto tempest neyther vnto the sounde of a trompette and to the voyce of wordes the whiche those whiche dyd heare it refused that the communication should be addressed to theÌ„ any more for they could not endure that which was commaunded If a beast touch the mountayne he shall bee stoned or elles stricken thorow wyth a darte And so terrible was the sighte that appeared that Moyses sayde I feare and quake but you are come to the mounte Syon and to the Citie of the lyuyng God the heauenly Ierusalem and to the companye of manye thousandes of Aungels and to the congregation of the firste borne which are written in the heauens and to God which is iudge of all and to the spirites of iust and perfecte men and to Iesus Christ the mediatoure of the newe TestameÌ„t and to the sprinckled bloude of whiche declareth better things then the bloud of Abell See that you despyse not him that speaketh for if they escaped not whiche despysed hym that spake on earth much lesse shall we escape yf we turne away from hym that speaketh from heauen whose voyce then shooke the earth T. It semeth to me that these wordes conteyne a goodly conference of the Ministery of the lawe and of the Gospell and I haue a great desyre to heare it ¶ Of the manifestation of God in Christ D. THen where as the people saw nothing at that tyme but fyre and smoke and greate darcknes whiche letted them from seyng both the Sunne and the Moone Deut. 4. also the heauens God hath shewed himselfe to vs in Iesus Christe his sonne in mans shape in our owne fleshe For it is he that is the very Image of God and that very forme of hys substance the bryghtnes of hys glory It is he that is the true Iohn i â— Tim. iii Seb. i. Mal. iiii Iohn viii Sonne of Iustice and the onely lyghte of the worlde by whome all mystes and darckenesses are chased away euen those whiche let vs to see GOD. And where as then the people durste not come to the foote of the Mountayne howe perfecte and howe well prepared so euer they were to receyue the Lorde wee haue nowe accesse euen to the verye throne of hys Maiestye by Iesus Christ our Lord through whome it is geuen vs not onely to come vnto hym but also Heb. iiii to touche embrace hym for the sanctification which i. Cor. 6 Dan. ix wee haue receyued of hym that is the holye of holye ones is in deede of other vertue and efficacye then was that of Moyses towardes the Israelites In the