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
from time to time of the Decrees and determinations of generall Councels of the ordinaunces decretalles of Popes And bycause that a number of these whiche so greatly reuerence Councels are Atheistes and Epicuriens saying in their hartes there is no God and do scoffe and fleere at the word of God being ouer well sene in the principles of the Popes diuinitie which say that there is no God and that all that euer is spoken of Iesus Christ is but fables and the whole Scriptures lyes as by their lyues right well they do declare And least that any should thincke that I speake this of malice and without prouing any thing I thincke it not amisse somwhat to say of the vertuous actes of these worthy fathers who haue bene the heades of a nomber of general Councels haue there ruled the roste by their holy Ghost whom they haue there had at theyr owne will and pleasure The Pope Alexander the vi deuising on a tyme with the FreÌ„ch kings Ambassadour sayd Note the good actes of Popes Reade the life of this Alexander in Io. ba act RomanoruÌ„ â–ª Pontificum â–ª vnto him these wordes That fable of Iesus Chryste hath brought to vs great riches Besides this Hâ—eronimus Marius in hys worcke intituled Eusebius Captiuus speakynge of this Pope Alexander the vi sayth of him among other thynges what nedeth it to recite the abominable and detestable actes of AlexaÌ„der the vi This AlexaÌ„der when he had made an aliaunce with deuils he gaue him selfe wholly vnto them and became their subiect to the end that by their meane he might attaine to the Papall dignitie whiche thyng they promised did fulfill after that he gouerned him selfe in so holy a sorte that afterwarde durynge his lyfe he neuer entreprised any thynge without their counsell There are manye thinges in writyng whiche are very notable and worthy of a Pope of Rome and successor of S. Peter for there are in the Latin certaine excellent verses and very worthy to be noted which set forth very well the prayses of this most holy father the sence wherof doth folow here Alexander selleth Crosses altares yea Iesus Christ him self first he bought theÌ„ wherfore he may well sell them Rome passeth on from one vice to an other and from the flame to the fire vnder the gouernement of this Spaniarde Tarquinius was the vi kyng of the Romanes Nero the vi Emperour And this the sixte of his name Rome hath euer ben plagued vnder those sixtes this Alexander caused Gemma who was fled to Rome for succor beyng brother to Baiazet Emperor of Turckie to be poisoned for the som of CC. M. Ducates whiche he receiued of the sayd Baiazet This Alexander to maintayne his tyranny called to his ayde Baiazet Emperour of the Turckes agaynst the French kyng Charles the viii enforced hym self by al meanes possible to make the realm of Naples yea and the very Citie of Rome it self the frontieres of the Turckysh Empire he caused the toongâ— and hands of Antonie Manciuell a man meruelously well learned to be cut of bycause he had writen an Oration very elegantly agaynst the wicked maners most abhominable and villanous lyfe of the sayde Pope On a time this pope made a very sumptuous baÌ„quet in the whiche he had commaunded to gyue to drinke to certaine riche Senators and Cardinals whom he had conuited thyther of a flagon tempered with poyson his taster mistakyng the flagon gane hym to drincke of the same flagon whereof he dyed with those Senators and Cardinals thys Alexander as soone as he was Cardinal became a Negromancer couÌ„selled with deuils whom he had familiar if they wold be so gratious vnto him who was their obedieÌ„t vassal humble disciple as to help hym in his practise sute which he made for the Papal dignitie wherunto they fraÌ„ckly grauÌ„ted conditionally that he should make soleÌ„ne othe in the preseuce of the prince of darcknes yâ— he should shew hym selfe an assured protectour of Satan hys infernall coÌ„mon wealth whereunto the Cardinall assented Onely requiryng that wheÌ„ this homage and othe should be gyuen it would please the deuill not to appeare vnto hym in his hydeous and feare full forme but rather in mans shape in the likenes of a Prothonotarie whiche thyng beyng graunted at a day appointed in the sommer tyme the Cardinall conueyed him selfe secretly alonâ— into a chamber in a certayne place called mount Cauallus and there came vnto him my Lord the Prothonotarie beyng a man of a meane age very honorably apparelled who after certayne deuise and discourse hadde assured him that he should be Pope who beyng then full of ioy enquired of the tyme and how long he should raygne This reuerend prothonotarie made hym a deceptiue auÌ„swere full of doubtfulnes to wit that he should raigne xi and viii the Cardinal foolishly persuaded him self that he should raygne in the Papall dignitie 19. yeares albeit that the promes was but for xi yeares and. 8. monethes when Innocent the. 8. was dead Rodericke Borgia was created and established Pope who forthwith named hym selfe Alexander the vi now he did for the space of 11. yeares and 8. monethes meruelously trouble and oppresse Italie he beyng old began to be diseased sicke wherupon he kept his bed and commaunded one of his seruauntes named Modena who was most priuy and familiar with hym of al those of hys Court to go into his garde robe and to bryng hym a litle booke richly set with gold and precious stones which was in a certaine boxe or drawer which he appointed hym vnto This litle booke contayned all the sortes and kyndes of illusions and enchauntements of Negromancie where at this old man determined to enquire to assertaine him selfe of the ende and closyng vp of his lyfe this seruaunt accordyng to the commaundement of his maister went to the place and as he was entryng in at the dore of the chamber he saw one fit in the Popes chaire who was very lyke vnto hys maister which when he saw beyng horribly affrayd returned and ran to his maister without bringyng the boke with hym to whom he declared what he had sene which thyng when the Pope vnderstood fully and saw his seruaunt so affrayed he let hym alone for a tyme afterwarde he so wrought with hym that he caused hym to go agayne to hys garde robe to see if he could espie the aforesayd Pope whether he would say any thyng to hym or no. The seruaunt beyng entred into the chamber agayne found there hym whom he had sene there before but he was far greater he that sat asked hym why he came thyther and what he had to do there who beynge excedyngly affrayde in maner out of breath aunswered that he came for a certayne garment for the Pope Then the deuill cast forth an horrible grone sayd to hym what Pope I am Pepe my self when AlexaÌ„der vnderstood this hys maladie encreased his death
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
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
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
T. I Pray thee declare vnto me somwhat particularlye by what meanes he doth this wherof thou speakest D. First he doth it by the firmament and by the earth and by al his creatures which as continuall preachers neuer cease day nor night to preache vnto vs the knowledge maruelous workes of that same great God and prince their creator euen as Dauid and S. Paule do witnesse After that the great Psal 1â— Rom. 1. Act. 14. 17. endeuour of so many Patriarches Prophets Apostles and auncient Doctors with a marueilous nuÌ„ber of other good seruauntes of God who by their pure and holy doctrine good lyfe and conuersation haue filled that whole earth with the knowledge of God and also do teach vs at this present day by their holy writinges But what shall we saye of the very sonne of God who came into the world in proper person to make this publication in the moste solemne maner that euer was made in the world And euen at this present day how many and sundrye meanes hath God geuen vs to be instructed by eyther by the mouth of diuerse which he sendeth vnto vs dayly or els by bookes written in all languages sent forth into the worlde to all nations and regions of the same by his most marueilous prouidence which thing shall make vs all to be vtterly without excuse Wherfore we may well say with the Prophet The people which Ose 4. are ignoraunt shall be beaten and because that thou haste contempned and refused knowledge I wil contempne thée and cast thee from me also ¶ Of those that cloke their rebellion agaynste the vvorde and vvill of God vnder colour of obedience vvhich they ovve to the lavves that theyr princes haue made agaynste the same of such as commit the charge of their consciences to their curates and pastours T. THere are yet others that haue a litle better colour which say that they wil beleue as theyr princes do and that they are bounde to obeye all their lawes and ordinaunces There are also an other sorte which committe them selues wholy into the handes of their Bishops and curates which are their pastours and spirituall fathers and onely those that haue the charge of their soules and consciences and shal render accompt and endure the punishment for them if that through their negligence they be euill instructed D. I feare that it fareth with many of those meÌ„ that haue such shyftes as it dyd with the Citizens of Ierusalem which greatly marueiled to see their Lordes and rulers to suffer Iesus Christ without contradiction to teach openly in their temple consâ—dering that before that time they sought meanes to put him to death all the while that they thought that their gouernours and pastours condempned both Iesus Christ and his doctrine and that they forbad that any man should speake of him this was a sufficient empeachment to hinder them from coÌ„ming to him But afterward when they sawe that they had left of to pursue him and that they wer of the opinion that they had chaunged their purpose and dyd acknowledge Iesus Christ to be the true Christ they did then no more depend vpon the iudgementes and consciences of the rulers and prelates nor would in any wyse followe the opinion that they then knewe that they had of Christ but builded them selues vpoÌ„ fayre theologie and began to dispute with them selues to be a hindraunce to theÌ„ selues saying Iohn 7. we know well from whence this fellowe is But when the Christ shall come no man shall know from whence he is Wherfore do they not now saye we must acknowledge him for such an one for that that our pastours do so We do here sée the nature of man is prompt to followe rather euill examples then good T. It is euen so D. And on the other part I can not say whether that these meÌ„ that would haue it seene to the worlde that they haue so good an opinion of their princes and are so readye to obey their lawes and ordinaunces woulde make any great conscience to betraye and sell them euen in their great neede if there were any goodly occasion offered vnto them by other princes better to aduaunce them to honours estates then by their own But I would gladly know whether they do make so great difficultie to violate and breake the good statutes that are made by their princes for the maintenaunce of their common welth and to withholde from them if they might safely do it without daunger of their person any part of the tribute custome that is due vnto them by Gods ordinaunce Rom. 13. Math. 22. as they doe to transgresse those wicked lawes whiche are made contrary to all right equitie for to hinder the course of the Gospell would seeke to vnderstand the wil of God and to know those things that are necessarye for the health of their soules to serue God as he himselfe hath coÌ„maunded in his law I feare that this great obedience which the greatest number of theÌ„ do beare toward their princes and their lawes procedeth rather of rebellioÌ„ which they haue in their hartes against God then of the truth good affection whiche they beare toward their prince and his lawes But because they dare not declare opeÌ„ly the malice that is in ther harts they are very glad to haue this colour would rather haue tyrantes to their princes which shoulde forbyd theÌ„ to heare the voyce of the Lord then to haue good ChristiaÌ„ princes which should compell theÌ„ to heare serue and honour God ¶ Of those vvhich coÌ„mit idolatries to their princes preferring their lawes before the lawes of God what autoritie Gods word hath ouer all men and ouer all their lawes T. I Feare that there are many such but there are many others that are not the worste people of the world but yet they are idolaters of their princes D. Thou dost rightly terme such men idolaters of their princes for in that they take their princes for their law in matters of religioÌ„ conscience and seeke not otherwyse to vnderstande the will of God they make them their Gods and their idoles and doe them great wronge for it apperteyneth to no prince nor to any creature what soeuer or how excellent he be no not to the very Angels of God to geue lawes of religion of the seruice of God but onely to God himselfe vnto whom this seruice the honour of such thinges doth appertaine And therfore S. Paule sayth that if he himself yea if an Angell Galath i. coÌ„ming froÌ„ heauen shoulde declare any other Gospell then that which he hath taught which is the true Gospell of Christ let the same Angell be a cursed If he make the very Angells subiecte to the word of God how much rather should all men which are but mortall creatures be subiecte to the worde of God For vnto whom doth it belong to geue lawes eyther to the prince or
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
also spoken of the difference agrement yâ— is betwene the olde new testameÌ„nt the law the Gospel of the ministerye of the one the other of the diuersity and of the vsage of the lawes geueÌ„ by Moyses of his office and of Iesus Christ ⧠The fourth Dialogue intitled the resolucion of Councels ¶ Of the charge whiche God gaue to Moyses and of the authority of the lawe by him geuen and of the whole doctrine of the Patriarches and Prophetes Timothe Daniel I Am euen now newlye come from reading the second booke of Moyses in the which he hath written of this matter for the which I doo now come to thee here reasteth no more but that thou instruct me of some principal pointes of the doctrine howe I might make my profit of them and dayly to encrease in the knowledge of the authority of this great and generall Councell to the which thou doest referre me D. All be it that I doubt not at al but that thou hast made praier vnto God before thou coÌ„mest to me to the ende that he might graunt grace both to thee and me so to handle his holy woord that it might be to his honour and glory and to our health as we ought alwayes to do when we take in hand so holy a worke yet for al that it shall be very wel done that we both together doo cal vpon him before that we procede anye further in thys matter T. That is verye reasonable and meete D. The Lord for his mercies sake heare our prayers But to our purpose wherof we spake before thou must first note that God himselfe gaue charge to Moyses to cal the people together of whom he had ordained him Pastor and leader was serued by him in that vocation and ministerye as of his legate and embassadour And albeit that God had alredy sufficiently authorised the ministerye of Moyses by the great tokens and maruels which he had done by his hand in the presence of all the people of Israel as well in Egipt before their comming out of it as in the wyldernes after it Yet notwithstanding it pleased him not to speake at that time vnto them by his owne seruaunt and Embassadour Moyses as before time he was wont to do but would himselfe in proper person speake in the presence of all the people and would that the eares of them al shoulde heare hys voyce by the which he gaue the ordinances determinacioÌ„s decrers and Canons of this great Councell whereof we haue already spoken in the first place For the doctrine of the law is an vnderstanding and knowledge of the will of God which is as it were borne with man in his creation in so muche as God hath printed it in hys hart and hath endued him with that grace as with others wherewith he hath endued him when he did create and make him to hys image and likenes But forsomuch as it hath bene greatly darkened and blotted by meanes of sinne which afterward came into the world we must of force come to the vnderstanding and knowledge of the Gospel which is not natural as is that of the lawe nor of the benefit of our fyrst creation as is this here but of that of the regeneracion redempcion and iustification which is reuealed vnto vs by the sonne of God who brought it vnto vs from the bosome of the father Therfore thou mayest see here playnlye who was the author and President of this Councell and from whoÌ„ this doctrin which is brought vnto vs to be the rule to try all other doctrine by which should be set foorth vnto vs in the name of God is proceeded For seing that God by this meane did auowe Moyses to be his seruaunt and for his Prophet and lawful Embassadour we maye be out of doubt that that lawe and doctrine whiche he brought is of God wherfore we may assuredly receiue and esteme it not for mans doctrine but for the doctrine of God And for somuch as that doctrine which hath bene authorised and allowed in thys CouÌ„cel by the authority and the very mouth of God is that same doctrine which in time past al the holy Patriarches did holde and obserue euen from the beginning of the world and that veri same also which since hath bene embraced and followed by al the holy Prophetes and true seruantes of God ther is no doubt but that al the doctrine which the Churche of God hath followed euen from the beginning of the world and hath alwaies bene entertayned and continued in the same by the ministerye of the Patriarches and Prophets hath bene by that same meane authorised allowed and ratified T. For so muche as it is one very doctrine ther is no doubt but that the approuing of the one is also the approuing of the other ¶ How that the allovving of the doctrine of the olde Testament is also the allovving of that of the nevv and hovv the nevv expoundeth the old D. ANd albeit that that same whyche our Lorde Iesus Christ hath brought vs from heaueÌ„ and that it hath bene declared to men as well by the ministerye of him as by that of his Apostles and Disciples and of their successors hath bene agayne authorised and approued in a farre more excellent sort yet standeth it so notwithstanding that the allowing and ratifieng thereof doth agree with that of the doctrine of the Patriarches and Prophets for Christe Roma x. Ephe. ii Act. 2. and hys haue taught nothing contrarye to the same but haue approued and accomplished it For this cause Saynt Paule doth cal Christ the end the performance and fulfylling of the law and the fouÌ„dacion or ground worke of the Prophets and Apostles for that cause he speaketh plainly before Agrigâ—a saying that he hath taught nothing but that whiche Moyses and the Prophetes dyd teache before him Likewise our Lord Iesus Christ did often times refer the Iewes to the testimony of Moyses saying that he had Iohn v witnessed of hym and did send and commende them to the scriptures as it hath bene already declared Moreouer thys agrement of the law of the Prophets with Iesus Christ Math. 17. Luke 1â— hath bene declared in his transfiguracion in that that hys Apostles did see hym with Moyses and Elias also when he opened the hartes of his Disciples going to Emans he did alledge the testimonies written of him in the law in the Psalmes and Prophets we may then easelye vnderstande by this that euen as the Prophets which were sent from God after Moyses were as it were expounders of the law and of the doctrine which he had set forth to hys Church as wel by him as by the Patriarches which were before him euen so our Lord Iesus Christ and his Apostles haue bene the very true expositors of all the auncient doctrine those by whom the last determinacion of al the doctrine of saluation hath bene set forth and declared to the Churche