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
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
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
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
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
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
els to his subiectes T. It is for the prince to geue lawes for the subiectes to receaue obserue the same D. Well then if religion haue none other regard but to the honour seruice of the onely God and that his pleasure is that none shal haue power of the soules consciences of men but onely he himself and that he hath as great authoritie ouer the greatest Monarches Emperours Kings princes lordes as he hath ouer the meanest of their subiectes how great a presumption should this be of them to dare take in hand to geue lawes to their soueraigne prince I saye of those that are but his subiectes vassalles to coÌ„maund that men shall serue him according to their appoyntment not to his T. That were to be Lord not subiecte maister and not seruant D. Would they them selues endure this at the hands of the greatest of their subiectes And yet is there no suche comparison betwene God them as is betwene them their subiectes For they are mortall men as their subiectes are they maye erre as other men may And fall by the iuste iudgementes of God froÌ„ rule into seruitude subiection yea oftentimes into the subiection of their own subiectes as it hath ofteÌ„times happened to many for that they would not obey God but tooke in hand to be aboue him none of these thinges maye happen to God ¶ Of the office of good princes and good subiectes T. IT is not then the office of a good prince to abolishe the orders of religion which God hath geuen or to forbid his subiectes to followe the same eyther els to chaunge theÌ„ and to geue and establishe others at his pleasure D. This is easye to vnderstand but in the contrarye his office is to cause his subiectes to obserue them by all meanes possible and he himself to be the fyrst to geue good example that shoulde obserue those lawes which God hath geuen vnto him and to gouerne his people according to the same for he is ordeined of God to be a prince for none other purpose And therfore the Lord did coÌ„maund that the booke of the law should be red to the king euen as sone as he was chosen to the end Rom. 13. 1. Tim. 1. Deut. 1â— he should know how to gouerne both himself and the people coÌ„mitted to his charge according to the doctrine of the same If he be then such an one as he ought to be he will in no wise that his subiectes shal do him that honour which in no wyse appertayneth vnto him but will in any wise haue that reserued to God vnto whoÌ„ onely it is due He thinketh that his subiectes can do to him no greater honour then to honour God as they ought to do for his honour dependeth vpon the honour of God and he can not misse to be wol honoured and faythfullye serued of his subiectes if that both he and his subiects do truely faithfully serue God Wherfore his subiectes shoulde doe him the greatest wronge and the greatest dishonour that is possible to imagine in geuing to him the honour which is not due vnto him nor ought of him to be accepted for it should be to set him in the place of God and to make him an idole a verye deuill for that it is an honour which the deuill alwaye desireth to be estemed in the place of God D. He hath alway shewed it euen from the beginning ¶ Hovve those men obeye the deuill and not their princes vvhich obey any lavves by the vvhich it is forbidden men truely to serue God T. ANd if a maÌ„ should finde any prince of that vnspeakeable pryde as there haue beene heretofore amongest the Emperours Kinges and Heathen princes and as the Pope is at this day in Christendome folowyng their trace and example the subiectes were no more bouÌ„d to obey hym in that behalfe then to obey the deuill whiche is in dede a greater prince then all Tyrantes and all such as loke for lyke honors for he is called the God of this worlde the prince of this worlde and the master of all blindenes vnto whome all these litle tyrantes are but subiectes and vassals and as 2. Cori 1. Iohn 12 Ephe. 26 it were of his litle clawes And therfore when subiectes are brought to this extremitie they may lawfully vse not onely the same that the Apostles did who aunswered in the like Act. 5. case it is better to obey God then maÌ„ but they may alledge also in their defence these words it is better to obeye God then the Deuell For hee that obeyeth man agaynste the commaundemente of Godde hee obeyeth deuill by whoÌ„ he is possessed and therfore shall inherito the inheritance with the deuil and with the tyraunts of whom they did stande more in feare then of God ¶ Of the lavvfull lavves and statutes of Christian princes and vvhat men ought to consider in them T. I Do thinke that thy meaning in this is not but that it is lawfull for ChristiaÌ„ princes to gyue such lawes and ordinaunces to their subiectes as are agreable to the worde of God to leade them into true Religion D. Howe should I condempne that for so much as I say it is their onely office and duety for in so doyng they them selues preach the lawe of God but that wherof I spake before I meane of such lawes edictes as are made directly agaynst the worde of God either to abolishe or els to deface the true religion T. Such as do so are very tyrants not princes D. Doubt you not but Nabuchodnesar Darius and Cyrus these heathen Daniel 3. 4. Esâ—r â— Emperours Kynges that haue made so good lawes for the publishyng of the knowledge of God thorow out their whole Empires and dominioÌ„s and haue also so well ayded the true seruauntes of God but they shall ryse in the iudgement of the Lorde to accuse greuously those princes that haue ben renoumed in the nomber of Christians and haue after so great light of the Gospell letted hindered the preaching of the knowledge of God and his will in the aduauncemeÌ„t wherof the afore named haue trauayled ¶ Of such as are vnfaithfull seruauntes in princes Courtes and of their Councels agaynst God and of those princes that do rather fauour such seruauntes then those that are of coÌ„science vvhole and sounde T. IT maye bee that there are Christian princes whiche make lawes verye contrary to those that they woulde make if they had in their Courtes such Courtiers as was Daniel Esâ—ras and Nehemie whiche would procure and sturre them vp to glorifie the name of God as did these good seruauntes and holy Prophetes of God amonge the others But in the stede of such they haue oftentymes those that are cleane contrarye who as muche as they may do let them from the hearynge and vnderstandynge of the woorde of God whereby they myght learne trulye to vnderstande theyr office and duety and
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
works the which God requireth of her and whereof she is the fountayne spring the lawe doth greatly serue vs to make vs to know which be these workes for God requireth none other of vs and faith caÌ„ bring forth none other but such as God hath declared in his lawe to be agreable acceptable vnto him And for so muche as there remayneth continually in oure vnderstandinge certayne of those darknesses which sinne brought with it and that by meanes of the same we do oftentimes dishonour God what good wyll or intent so euer we haue thinking in déede to honour him the law doth also serue vs to lighten and clense these darknesses to kepe vs from choosing the euyll in steade of the good and to correct that zeale wythout knowledge which may be found in vs On the other side for so much as it coÌ„meth often times â—et noâ—e to passe that our fleshe doth cause our will to resiste that verye knowledge which we haue by the lawe of God the law is very necessarye to shew vnto vs continually that which we yet wante and to bryng vs by suche declaration to repentaunce which is the firste parte of the preaching of the Luk. xxiiiâ— Gospell to make vs readye thereby to obtayne the other which is the remission of synnes through the acknowledging of our offences and the calling vppon the grace and mercy of God through fayth in Iesus Christ ¶ Of the agreement of the lavve and the Gospell of the olde Testament of the nevv and of the turning or chaunge of the lavve of rigour into the lavve of grace of the lavv of grace into the lavve of rigour T. I Doe very well knowe by that which thou sayest the ignoraunce of those which speake in thys sorte of the lawe and of the Gospell as hath bene alreadye declared D. Thou doest here see howe the lawe and the Gospell the olde Testament and the newe the lawe of rigour and the lawe of grace Moyses and Iesus Christ do as it were hold Mat. vii xi handes and howe the Gospell doth there beginne where the lawe doth ende and doth fullye make perfecte and finyshe that which the lawe beganne in such sorte that the one goeth not without the other And for that cause our Lorde Iesus Christ dyd saye that the lawe and the Prophets had their course vntill the comming of Iohn Baptiste in whose ministery the preaching of the law and of the Gospell were ioyned and the ministerye of the lawe dyd end and the ministerye of the Gospell did beginne to prepare men to that same of Christ the which he himselfe dyd establyshe in hys perfection and then afterward the Apostles dyd follow and entertayne it by the preaching of the Gospell Thou doest also see how by the same meane the lawe of rigour is tourned into the lawe of grace to all such as are made capable therof through Christ But to the other sorte it is not onely not so muche turned into the lawe of grace as the grace which is brought by Iesus Christ to the faythfull doth the more augment the rigour of the same against the vnfaythfull which abuse that grace and cast it from them For the more that the light of the knowledge is plenteouslye spread abroade vpon the earth and that God doth shewe more aboundantlye the riches of hys grace and mercye and the more that hys Sonne Iesus through whom he doth make vs part takers of these graces and mercies hath shewed hym selfe vnto vs familiarly and is not onely more great and more excellent then all the Patriarches and prophets Heb. i. ii yea then the verye Aungels the more greuous and fearefull shall the punishment be vpon hym that shall despise so great a grace For he casteth from hym the meane by the which onelye he may receaue that grace Therefore where as Iesus Christ should be vnto hym a louing Sauiour he maketh hym hys rigorous Iudge and turneth that lyfe which he hath brought vnto hym into death and the blessing into curssing Therfore we ought wel to haue in mind the warning that the Apostle gyueth in hys Epistle to the Hebrewes folowing Dauid saying if you doo thys days Psal xcv Heb. iii. iiii heare hys voyce harden not your hartes as your fathers dyd in the wyldernes ¶ Of the bokes of the great and generall Councels of God contayning the decrees and Canons of the same T. THou hast thorowly confirmed me and hast wel contented and satisfied my mynde in al these matters and chiefly touching the matter of the Councel I am fully contented wyth these twayne to the whiche thou doest direct me the which I see ioyned together euen as thou haste sayd that the law the Gospell Moyses and Iesus Christ the olde and newe Testament were one with an other D. Thou oughtest not otherwyse to vnderstande it For the Canons and decrees of the firste are nothing els then the doctrine of the law and of the Prophetes and of all the old testament as those of the second are contained in the doctrine of the Gospel and of the new Testament besyde the which we ought not to looke for any other T. I am very wel contented wyth the same and I desire God to gyue me hys grace neuer to turne awaye from it nor neuer to receaue anye other But for that that my vnderstandyng is verye grose I would desire thee to doo soâ—uch for me as first to declare vnto mee the Decrees and Canons of thys firste Councell which is the law of God gyuen in the mountain of Synaye and then I hope when I haue once well vnderstoode them that I shall haue a good entrye into the vnderstanding of those of the other Councel which are contayned in the Gospell of our Lorde Iesus Christ D. I am very wel content But it seemeth that we shall doo well to put it ouer tyl an other tyme wheÌ„ we shall haue more leasure The table of this woorke contayning the principall matters of the same booke The first number declareth the page or syde of the leafe the second the Section OF blyndnes dysorder that is amonge men in matter of religion 3. 1 Luthors causes of all order disorder 3. 2 Of the cause of the fall and raigne of mankinde 4. 3 Of the difficulty that is 〈◊〉 to acknowledge their errors 5. 4 Of the proces that men bring against God 6. 5 How that al false religion maye be wel defended 6. 6 Of the argumentes taken of the multitude 7. 7 Of the argumentes of tyme and auncienty 8. 8 Of the fal of the deuil 8. 9 Of the predecessours of the wycked 9. 10 How that none may so wel alledge auncienty as the faithful 10. 11 Of the laÌ„guage that is in the hart of the hipocrites wicked 11. 12 Of the persecutors of the veriti 12. 13 Of suche as persecute the truth of a purposed malice 12. 14 Of those that resist the