Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	know_v	2,039	5	3.4458	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14462	The firste parte of the Christian instruction, and generall so[m]me of the doctrine, conteyned in the holy Scriptures wherein the principall pointes of the religion are familiarly handled by dialogues, very necessary to be read of all Christians. Translated into Englishe, by Iohn Shute, accordyng to the late copy set forth, by th'author Maister Peter Viret. 1565. Ouersene and perused, accordyng to the order appointed, by the Queenes maiesties iniunctions.; Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. Part 1. English	Viret, Pierre, 1511-1571.; Shute, John, fl. 1562-1573.	1565 (1565)	STC 24777; ESTC S119198	167,989	225

For if they were desirous to hear vnderstand the truth to bring into the rightway those which they hold for heretikes Scismatikes why do they not there admit theÌ„ and franckly safely receiue them to heare their reasons to shewe theÌ„ by the word of God if their cause haue good fouÌ„dation in the same their errors wherin they say that they are But they passe not for that for they wil not heare their iudges nor endure that the word of God shal iudge theÌ„ knowyng well that by it they are already condempned but will be iudges ouer it and condeÌ„pne it as their aduersary Truly their doings must nedes be good their conclusions good their condemnatioÌ„s lawfull In so much as they are both iudges parties witnesses euen as their predecessors were against Iesus Christ they haue their hangemeÌ„ executioners ready at haÌ„d to execute their seÌ„tences What differeÌ„ce is there betwene such a CouÌ„cell a conspiracie of theeues whiche sweare together to take in hand some enterprise to cut mens throtes What authoritie ought such a CouÌ„cell to be of What prophets are there what doctors what ChristiaÌ„ princes how may then al christeÌ„doÌ„ lawfully receiue for resolucioÌ„ determinatioÌ„ of the christiaÌ„ doctrine for a true reformatioÌ„ of the church the coÌ„clusioÌ„ yâ— shal be had in such a coÌ„spiracie of the enemies of God of al Christianitie There is no man of sound iudgement that will agree to this for it is in a maner such a coÌ„spiracie as was that which Salomon discribeth of those which said Let vs lay ambushes to shed blud and let vs lye in waite for that innocent without cause It is a coÌ„spiracie like vnto that of the false Priests false Prophets Prou. i Iere. xviii enemies of Ieremie which sayd let vs go let vs wouÌ„de and smite with the toung for the Sacrificers shall neuer want wisedom It is much like to yâ— which the Papistes say The CouÌ„cels caÌ„ not erre And if it be lawfull to coÌ„strayne meÌ„ by force that feare God which great strokes of swordes by warres murders sheding of bloud with great store of fagotes mighty fiers as these worthy fathers do I leaue to thy iudgemeÌ„t what edificatioÌ„ what peace vnion such a CouÌ„cell may bryng to the church of Iesus Christ to al christeÌ„dom Â¶ VVhat Councell the true Christians ought to folovve in wayting for the generall Councell T. WHat shall we then do if this hope be taken from vs D. Though we haue no occasioÌ„ at al to coÌ„ceiue any good hope of the CouÌ„cell of TreÌ„t yet will I not therfore say that al hope is taken froÌ„ vs foreuer but I will onely say that we liuing in this hope should be occasioned to stay without any further inquiring of the wil of God without the assuring of our consciences in his worde And wheÌ„ such matter hath bene in question I haue alwayes bene thus resolued in my selfe Either there shal be a CouÌ„cel holdeÌ„ or els there shal be none holdeÌ„ Ff ther non holdeÌ„ I am theÌ„ deceiued in my waityng for it if there shal be one holdeÌ„ I know not whether I shall liue vnto that time or no or at the least to see the end conclusioÌ„ therof And in the mean time if I dye not being wel resolued in my coÌ„science of religion I shall dye in great disquetnes of conscience and in great perill of my saluation as thou mayest wel vnderstand by those matters whiche haue already ben debated sufficiently and at large betwene vs. Wherefore I had rather in the meane tyme to assure my selfe folowyng the admonition of our Lord Iesus Christ whiche sayth Be vpon your garde watche and praye and Mat. 24. 25. Luke 12. do like that good seruaunt that is alwayes ready looketh for hys master not knowyng what houre he shal come We are well assured that he shall come but we neither knowe the day ne yet the houre Wherefore let vs lyue alwaye in such estate as becommeth Christians to be when he shall come and then shall we neuer be sodenly taken Â¶ Of those vvhiche vvould agree the doctrine of Iesus Christ and that of Antichrist together and of the forme of doctrine compounded to such an ende called Interum and of the vanitie of the authors of the same T. IN dede it is the most sure but in the meane tyme it is a harde matter to finde any kynde of Religion wherein a man may so well continue in wayting for the generall Councell as that whiche men call at this day the Interim D. Thou hast now put vs into a very large fielde I would gladly that these foregers of Interim should declare vnto me the very cause why they do call thys newe forme of Religion whiche they haue forged by the name of Interim T. Thou doest well vnderstand yâ— Interim signifieth in the Latin toung in the meane tyme or whilest D. I do know that very wel yet notwithstanding I would gladly know what they meane by this worde in the meane time or whylest T. They meane as I thinke yâ— that maner of lyfe hath ben set forth onely to that end that men should lyue according to the same in matter of Religion whilest they awayâ— for a Councell in the which more ample and more certaine determination in matter of Religion or els an other reformation more perfect shal be had D. Is not that a very wise Councell I would desire no more but the title of this worthy maner of reformation to declare the great vanitie of the authors of the same For either it is builded vpon the word of God or els it is agaynste it If it bee agreable to Gods worde there nedeth not eyther whylest or vntill for it shal be alwayes good and holy Yf it be agaynst it and if it endure but one hour it shal coÌ„tinew ouer long for so much as what so euer thynge it be that is agaynste God the same ought to haue no place neither for shorte nor longe tyme. For it fareth not with gods kingdom as it doth with worldly kingdomes neither with Gods lawes ouer the whiche we haue no power as it doth with mans lawes For when a king is dead there is a certayne time betwene the decease of the dead kyng and the creation of the new kyng which is called enter raigne whiche is a tyme betwene both whiche is properly called neither raigne nor kingdome for so much as there is as yet no kyng chosen as head of the same and meÌ„ can not say that there is vtterly no raigne or kingdom for so much as the lawes and countrey stande in their full power and effecte sauyng onely that they haue not as yet their kyng appointed chosen And the like is when a cheife Magistrate dyeth in a Seigmorie Nowe this can haue no place in the kyngdome of God for the king thereof neuer dyeth Wherfore as he

dayes gyuyng vs such meanes introductions to the true vnderstaÌ„dyng of his most sacred worde as he hath not of many ages done to any nation let vs now therfore call vpon the name of our mercifull and mighty God desiring him to strengtheÌ„ vs to searche out this truth and then in dede to practise the same in our lyues least that he should in his iustice take that excellent Iewell of his worde from vs and gyue it to a nation that shall bryng forth the fruites therof I huÌ„bly beseche that good God in the bowelles of his mercy for hys Christes sake that he will so direct our lyues that by our good example such as he hath not as yet called to the true knowledge of his woorde may embrace and receyue the same and so profite therin that in the ende we may be all of one sheepe folde vnder the charge of our great shephearde Iesus Christe So be it â§ The content of the first Dialogue Intituled of the holy Inquisition Dependaunces or the Accessories THe principall ende whereunto I tende in this Dialogue is to procure men to searche and to enquyre of the will of God by such meanes as he hath gyuen vs in his holy worde sacred Scriptures to the end the they may know how to frame gouerne them selues according to the same and that they gyue theÌ„ selues to that study before all other thinges in the most diligent and earnest wise that shal be possible for them to do without any delay at al And that they do therof very well consider seyng the great mischiefes and inconueniences into the whiche men may fal for not so doyng and the great profite and commoditie that may come vnto them if they do so diligently employe them selues in the studie therof as they ought to do And for so much as the harte of man is so froward that he will in no wise be gouerned accordyng to the rule of the will and worde of God and yet for all that he will in no wise acknowledge and confesse the same openly but searcheth all excuses and colour that may be fouÌ„d to couer and hide his hipocrisie and wickednes I do shew playnly a noÌ„ber of the principal and chief excuses and coulour that men alledge at this present to hinder and empeach them for coÌ„ming to God and to procure their owne health and saluation After that we will speake of such as arme them selues for their defence with their predecessours with antiquitie with the nomber and outward apparance of the world and of those that thinke that their ignoraunce shall excuse theÌ„ and of the diuersitie of ignoraunces and of the simplicitie and malice that may be in theÌ„ and of their obstinacie and persecutions and of the negligence of all men in matters of Religion I will also speake of those that couer them selues with the obedience that they doe owe to their princes make them their shieldes and their Gods and of the meane that both the princes and people should kepe in suche affaires There shal also be mention made of such as excuse theÌ„ selues by meanes of their great busines moreouer of Epicurians and mockers of Gods word Beside these there shal be mention made of suche as are of opinion that all natioÌ„s shal be saued euery one in his law I will also say somwhat of the certayntie of Gods word and of the constancie and assurednes of his will and of the law And afterward in the Dialogues following I wil speake of those that dwel vpon Counsels and wil shewe vpon what Councel we ought to dwell I haue intitled this Dialogue the holy search or enquest bycause that in it mencion is made not onely of that inquisition whiche falsly is called holy the whiche is made by the ministers of Antechrist which wrongfully are called the tryers of the faith and worcke continually against the true Christians that will acknowledge and confesse none other doctrine or ReligioÌ„ to be ChristiaÌ„ but onely that doctrine whiche Iesus Christe hath taught whiche is the holy enquirie of the knowledge of Gods word necessarie for the soules health of all true Christians It may also be named the Accessories for so muche as I do set forth in this same the shiftes by the whiche men haue bene accustomed to wage the lawe with God and to excuse theÌ„ selues and couer their rebellion whiche they haue committed agaynste hys Maiestie The first Dialogue is entituled the holy Inquisition or the Dependaunces Of the blindnesse and disorder that is among men in the matter of Religion and of their Saluation Tymothe Daniell THe more that I do consider the great disorder that is in the world in al estates and chiefly in the matter of Religion the more I do meruell Daniel And truely for my parte I meruell not at all although the disorder be great but I meruell greatly to see that it is no gretter albeit it wer a hard matter to adde any thing therunto Tymothe Why sayest thou so Daniel Bycause that men are so blind and wicked as though they had determinatly conspired agaynst their owne saluation and health and to thrust all euen heauen and earth into disorder confusion ruine they could do no worse then they do Of the Authours and causes of all order and disorder amonge men and of the goodnes of God and of the ingratitude malice of men T. I Would be very glad if thou wouldest declare and opeÌ„ vnto me somewhat particularly the causes herof D. I first aske thee who is the authour and cause of all good order T. God onely who hath created and made all thinges and hath set an order amongest his creatures suche as he knoweth to be meete for them D. And who is the authour and cause of all disorder T. The deuill aduersarie to God and to all his creatures who continually employeth all his forces to ouerthrow and confound the whole order whiche God hath set amongst his creatures D. Seyng that it is so and that men estraunge them selues from God and flee from his councell as much as in them is and on the contrarie endeuour them withal their power to ioyne them selues to the deuill pleasuryng in nothyng so much as to folowe his councels and therfore doost thou meruell if all be in disorder and extreme confusion Hast thou not rather occasioÌ„ much more to wonder at the great goodnes and inestimable suffraunce of God how he can endure so long not onely on so greate an ingratitude but rather so great a furie and rage wherwith men are fylled by the whiche they enforce them by all meanes possible vtterly to destroye them selues and to hasten their destruction and to make it more fearefull and horrible T. It is very true And the whole beyng wel coÌ„sidered it semeth that we haue made a league with Satan our mortal enemy to ayde him to destroy our selues and to hinder the goodnes that God of his grace beyng moued of his owne onely

wyckedly employing them in all that he maye to the hynderaunce and losse of hys mayster and to make warres agaynste hym at whose handes hee hath receaued them D. Then consider thou wel whether the Christian be worthy of great blame that hath no vnderstanding of Christianitie nor of that occupation wherof he beareth the name What honour is this man worthye of that hath the knowledge therof and abuseth the same and doth not onely not practise the same in life but conuerteth the giftes that he hath receaued of God into weapons wherwith to make warres agaynst him and agaynst his owne saluation to what end serueth this knowledge T. It serueth to his more speedie condemynation and to encrease his iudgement more and more Â¶ Hovv much necessary the study of the vvord of God is for all men during this life hovve apte and hovv vvyse so euer they be D. FOr this cause it is more then necessary that we studie continuallye in the scole of the Lorde Fyrst there to learne how to iudge betwene the good and the euill that which pleaseth or displeaseth God that which is for our saluation dampnation which we can not do vnlesse that we haue our mindes lightened by the worde and spirite of God for so much as there is in vs whiles that we dwell in our owne naturall lyfe nothing ells but ignorance darknes And when we are once thus taught it is then nedefull that we geue our whole desire vnto it which can not be for 1. Cor 12. so much as it is wholye peruerted and corrupted hating that which is good and louing that which is euill if it bee not also reformed forced vrged continuallye to the same by that very meane Wherefore to conclude for so much as we haue alwaies ignorance within vs and that most commonly we doe not that good which we knowe we haue alwayes neede of this teacher to instruce vs in that wherof we are yet ignoraunt and put vs in minde of that which we forget after that we haue learned it and to cause vs to practise that which we doe alreadye knowe T. And in thys sort thou doest conclude for a full resolution the al men how wise so euer they be haue alwayes neede to learne in thys scoole euen to the death and that both the learned and ignorant shal alwayes fynde inough ther to learne D. It is so For there are formes so highe in that schoole that no lyuing man shal euer be able to attayne vnto them Wherefore when we may be in that schoole yea although it be in the most low formes we ought not a litle to esteme it but to thinke it a great grace of God whose good wil and pleasure it is to accept vs into the number of hys schollers Â¶ Of the desired ignorance and of such as are vvillinglye ignorant T. FOr so much as thou hast spoken of formes and orders of scholers I woulde fayne know in what place thou wouldest place this kinde of meÌ„ of whom we haue not yet spoken among whom when they haue bene required to go to heare the word of God I haue seene some of them refuse it saying that they wil not heare it fearing least that after they haue heard it knoweÌ„ the will of God by the same they should be more faultie in as much as they did not obey the same D. It is not possible to finde such men that bare so shameleslye once to open their mouthes in such sort T. I speake that which I haue heard with mine own eares But how manye thinckest thou that there are who when they haue knowen that the word of God is wholye contrarye to their affections and that it teacheth nothing but that which is good and holy they will for that cause in no wyse heare it for so much as they feare to heare that which shall not like them and yâ— they desire not at al to know those good things that they may learne of the same and laste of all to do them when they haue vnderstoode knowen them D. The ignorance of such is an affected voluntarie ignorance much lesse worthye of pardon then is that of those of whom we spake before For these men where they should studye to auoyde ignorance and to become wise in the knowledge of God seeke meanes as much as in them is to be still ignoraunt and to flie the knowledge of God without the which they are not onely vnworthy to be accompted Christians but vnworthye to be accompted men These meÌ„ put them selues in great peryl they are of the number of those that the Psalmiste speaketh of which stoppe their eares as doe the Psal 57. Aspes and Serpentes against the voyce of the inchaunter fearing that being inchaunted by the word of God they should lose their poyson and their serpentiue and deuelish nature the which they would still possesse T. It is very true Â¶ How that the publicatioÌ„ that God hath made of his vvord and the declaration that he hath geueÌ„ of himself and of hys vvill euen from the beginning maketh the ignoraunce of men to be vvithout excuse D. IF that the subiect of any prince be taken and haue offended the prince his lawes after that they haue beene published lawfullye by sounde of trompet through out the whole countrye shall he then say that he was ignoraunt of them and so be excused â–ª T. I thinke not so for that shoulde make men carelesse for the searche of the vnderstanding of the princes lawes and then would euery man alledge such excuses and by these meanes the lawes should haue no place and the maiestie of the prince be had in contempt all hys lawes and ordinaunces should be but a mockerye and the publication of them shoulde be no more auaylable then if they were not published at all for the publicatioÌ„ is for none other purpose but to take away all occasions by the which men may pretend ignoraunce D. But if that the prince were aduertised that such a man had bene admonished to hearkeÌ„ to the publication of his lawes and ordinaunces and that he woulde nothing vnderstande thereof but did all that he coulde possible because that he would heare nothing of theÌ„ to the entent that he might be the more voide of constrainte to obserue them shoulde that be an excuse for him towards his prince T. No but should make him more inexcusable more worthy of blame for the contempt in the behalfe shoulde be very great not sufferable D. Then if it be so that a prince can not endure to haue his maiestie so contempned dispised May God which is the Soueraigne prince of all princes endure it toward his maiesty after so great a proclamatioÌ„ of his wil as he hath coÌ„tinually made vnto men euen froÌ„ the beginning of the world doth daily by maruellous meanes Â¶ Of the meanes by the vvhich God hath and doth declare himself dayly to men

the whiche Pilate dyd very well knowe And therefore he woulde not condemne Iesus Christe vpon the onely reporte of the Iewes when they had brought hym vnto hym all ready condemned in theyr Counsell nor was forthwith preste to commaunde hym to be executed as an euill doer accordynge to their desire but did diligently enquire of the causes for the which they would haue hym to be condemned gyuing them playnely to vnderstande that he woulde not be their hangemen but woulde do the office of a Iudge whiche is duely to examine the cause And if he see the sentence of hys assistauntes to be vniuste he oughte not to folowe it but to reiecte it accordyng to the authoritie that God hath gyuen hym and he ought to put in vse that whiche is written in the lawe to Exod 10 that same purpose Thou shalte not folowe the multitude to do euill for if he gyue sentence contrary to ryght and equitie he shall make aunswere for the same before God For if he know it be vniuste and do consent and agree to it or els do dissemble the matter or els thorowe negligence he hath not sought to vnderstand the truth of it he can not excuse hymselfe but that he is greatly culpable before God T. That is very true Â¶ Hovve men ought to haue greater care for those matters that appertayne to Religion then for any others and the reasons vvhy D. MOreouer the case in matters of Religion is not lyke to that of other matters or of other artes sciences occupations and estates For wheÌ„ there is question in matters of Religion we haue not a matter in hand of a pÃ©ece of money or of a pÃ©ece of lande or for an other man whiche toucheth not vs at all But a matter of the greatest importance that may be and toucheth all men in generall and in particular so neare as nothynge in the worlde doth so nearely touch them Yf there were question of a pÃ©ece of an earthly inheritaunce or els of our honor fame we would not so greatly put others in trust but that we wold put to our own haÌ„d would know in what sort the matter should passe And further if it wer a matter that touched our life we would not slepe the matter but would be so much that more carefull we would leaue no meane vnsought for that myght stand vs in stede T. ExperieÌ„ce teacheth it plainly D. Nowe in this matter wherof we speake the question is of the greatest honor or dishonor that euer may happeÌ„ vnto vs here is the questioÌ„ of a maruelous great honor glory or els of an extreme shame confusion whiche we shall once receaue before the face of God before al meÌ„ which euer haue ben are or shal be this questioÌ„ is of an eternall inheritauÌ„ce to wit of Paradise or els of hell here is the questioÌ„ of our death or of our life not onely teÌ„poral but eternal Wherfore I do gretly maruel of those that haue so great trust in the sond fayth of their Curates Priestes Monckes Byshops and Prelates whiche coÌ„mitte theÌ„ wholly into their handes both body and soule T. There are no small nomber of those that do so Â¶ Of those men that make greater accoumpt of their purses then of their consciences and of the dauÌ„ger into the which they cast theÌ„selues that coÌ„mit such charge to false teachers and they them selues to haue no great regard to the same D. I Would gladly vnderstaÌ„d of those meÌ„ if they would in the like sorte trust theÌ„ with their purses neuer aske theÌ„ any accoÌ„pt nor neuer haue regard to their gouernmeÌ„t T. I do not beleue it For there is no prince nor other that committeth the charge of his affaires to others but that somtime he will know in what sort they are passed done D. TheÌ„ their purse is dearer vnto theÌ„ theÌ„ is their coÌ„scieÌ„ce or their soule or els that inheritauÌ„ce of the kingdom of heaueÌ„ for they put their trust in such coÌ„mit the whole charge of their coÌ„sciences soules to those that they would hardly trust for a couple of crownes they esteme very sleÌ„derly that price which our Lord Iesus Christ hath payed for theÌ„ whiche is much more precious i. Pet. â— theÌ„ all the gold all the siluer that euer was in the world T. They do trust as I haue already said that these men shal aunwere for theÌ„ D. It is very true that they shal auÌ„swere but so much the worse for those for whoÌ„ they shall aunswere for so much as they shall not by meanes therof be acquited of the det for if it must needes be shall that they aunswere for default of that debt whiche they owe to our greate Lorde whiche shall not be payd vnto him according as their office doth require it shal be theÌ„ for that the same is lost The Lord speaking of this matter saith by his Prophet Ezechiel that he Ezech. 3. 33 wil require at that haÌ„ds of the shepherd the bloud of the shepe which shal perish through his default it foloweth theÌ„ that the shepe shal be lost whose blud the lord wil require WheÌ„ a murderer hath slayne a man is taken vpon the same he must Examplâ— satisfie the iustice with hys own lyfe yet notwithstandyng the payne whiche he shall endure shal be small recompense to hym that is slayne Wherfore I do not thinke that those men whiche make so small accoumpte of the lyfe of theyr soules woulde lose their bodely lyfe for such a price T. I am of your oppinion D. If a man do vs wrong either in spoylynge vs of our worldlye goods or els in vsinge any violence agaynste our personnes and we endure the same patiently for the honoure of God this same shal be no losse vnto vs before God but a great profite for God hath promised great rewarde to those that shall suffer wrongfully In this behalfe none shal sustayn the losse but he onely that Mar. v hathe done the wronge for he hathe hurte hys soule and there is no hurte that can so hurte a man as can that hurte But in thys matter whereof we doo nowe speake the soule is not onely hurte but slayne wherefore the losse can neuer be recouered And therefore I would wishe that such as are of that opinion should well consider that whiche Iesus Christ sayd let them alone for they are blynd and leaders of the blinde If the blynde leade the blynde both shall fall into the dyke He doth not saye that the blynde guyde Mathe. 15. shall alone fall into the dyke but he also that shal be led by hym wherefore that councell is best to be folowed whiche Iesus Christe hym selfe doth gyue in that behalfe in the same passage or texte he doth not say Folow such leaders and if they lead you wronge they shall endure the punishement for you â—nd you shall go free but he gyueth expressed commaundement to flee

cause of this blasphemie for S. Peter in his i. epistle 3. chap. coÌ„maundeth 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. Proâ— 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 vnderstaÌ„d 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 vpoÌ„ 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 geueÌ„ to that end that it shoulde profite the ignorauÌ„t reforme the deformed drawing the wicked into al good workes for by profiting a litle and litle in newnesse of lyfe it maketh the maÌ„ 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 coÌ„maundement 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 froÌ„ 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 childreÌ„ 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 theÌ„ Eccle. 1 a IteÌ„ the fountayne of wisedome is the word of the soueraign Lord God the entre into the same are his eternal coÌ„mauÌ„dements 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 writteÌ„ 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 dauÌ„gerous 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 â— with you you that worke iniquitie depart you froÌ„ 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 theÌ„ 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 SalomoÌ„ he that turneth sayth he his eare Prou 18 â— froÌ„ 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 â— 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 yâ— power of God nor his wisedoÌ„ To be ignorauÌ„t of the Scriptures is not to know Christ c. S. Chrisostome in the Homelie 29. vpon Benefis sayeth There is neyther griefe of body noâ— 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 TheÌ„ must it nedes folow that ignorauÌ„ce 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 auÌ„swered 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

goodwil will bestow vpon vs and coÌ„trarely that God by his great goodnes and mercy doth fight agaynst our malice and frowardnes euen as to bestowe of hys graces vpon vs will we nill we and to withdraw vs froÌ„ these bottomles pittes of wickednes into the which we go about to throw our selues most willingly Â¶ Of the cause of the fall and â—uyne of mankind and of the remedy and meane hovv to recouer the same D. THat same was the first fountaine and spryng of all the disorders mischiefes that euer entred into the worlde That same was the very pathe that our first parentes tooke That same was the very meane by the which they fell from that hye degree and state of felicitie peace quietnes and ioye in the whiche God had placed theÌ„ in the beginnyng throughe the whiche they haue dampned them selues withall their rase and are fallen into this greate disorder and confusion in the whiche we are euen at this present bycause that we as their proper children folow eueÌ„ the selfe and same councell that they folowed Therfore seyng that we do knowe the cause of the euill why do we not trauayle to finde out the remedies contrary to the same for so much as the euil doth procede of that that we refused to folow the councell and will of God and folowed the councell and persuasioÌ„ of the deuil Let vs now leaue the deuill withall his intisementes and persuasions and let vs enquire at the mouth of God and take councell of him howe to learne to knowe his will and to folow the same and then all disorder and confusion shal be cleane put away and euery thing shal be brought into good order For in dede the onely wil of God and the obedience thereunto belongyng is the mother and nource of al good order It is onely she that doth beget it nourish it and maintayne it and is the onely rule wherwith if you measure all things wel al disorder shal be chauÌ„ged into good order Â¶ Of the difficultie that is in men to acknovvledge their errours and faultes and of the argumentes that they hold of auÌ„cient custom and of the authoritie of their predecessors and of auncientie and of the multitude vvherevvith they arme them selues T. I Do like all that whiche thou hast sayde very well but there are very fewe that will take that waye for there are that are so hard harted and obstinate that a man shall not make them beleue that they ar in errour what reason soeuer he bryng agaynst them out of the booke of God nor they will not acknowledge their abuses faultes although they be so filthie and apparent that euery man doth see theÌ„ and that euery man doth handle them These men alledge their predecessours and say that they wil be no wiser nor better then they for they say that they wer honest men and wise ynoughe for to know the wil of God Wherupon they conclude that if those wer dampned they wil be also dampned with them An other sort alledge auncieÌ„t customes and the multitude of men and the continuance of tyme and the auncienti of their order of lyfe Â¶ Of the proces that men brynge agaynste God and of the shyftes that they seeke to cloke their rebellion agaynste hyâ— vvorde D. FOr so muche as men wil not be brought to that passe to yelde that obedience vnto God whiche they owe vnto him but will go to the lawe with hym it must nedes come to passe that they searche out some shifte and some starting holes and excuses to giue some shew to their cause Wherefore if we shall gyue them place they will neuer be vnfurnished of shiftes But it is greate follie for them to pleade their cause with God for he must be the iudge and not they wherefore they may well assure them selues that all their reasons and excuses shal be of no greate value before hym when they shal be wayed in the ballances of hys iustice and iudgementes But bycause that men haue bene alwayes accustomed to flatter them selues and that they do so dilighte in their errours that it is a hard matter to bryng them to acknowledge them selues to be so foule and filthie as they are I am well contented that we do examine their fayre discourses and their goodly allegations T. I would be very glad therof Â¶ Hovv that al false Religion may be vvel defeÌ„ded if that antiquitie the authoritie of predecessours may haue place D. LEt vs nowe see what foundation that hath whereof you haue nowe spoken There is no errour secte heresie false doctrine nor wickednesse so greate but that it may easely be defeÌ„ded if such reasons mought be allowed For a Iewe a Turcke and a Pagane may well alledge as much T. I confesse the same D. If then these ChristiaÌ„s as they name theÌ„ were Iewes Turkes or Pagans borne they woulde so continue because they were so borne also their predecessours before them T. There is no doubt of it D. These kind of men haue none other reason to main tayne their order and maner of lyfe but onely wilfulnes obstinacie by the which they do right wel declare that they haue not well considered what the Lord sayth by his Prophet Ezechiell Walke not in the wayes of your fathers nor be Ezech. 20 you filed with their Idoles for I am the Lord your God you shall walk in my commaundements see that you swarue neither to the right haÌ„d ne yet to the left haÌ„d It is also writteÌ„ you shal not do as those the ar gone before you neither file Leu. 18 you your selues as they haue done Take hede that you do not according to the custome of the land of Egypt in the which you haue dwelled Nor yet after the custome of the land of Chanaan So the you walke not in their statutes but se the you obserue my ordinaunces that you giue good hede to my coÌ„mauÌ„demeÌ„ts to the end that you may walke in theÌ„ Let vs coÌ„sider also how the spirite of God did blame reproue the auÌ„cieÌ„t 1. Reg â—â— Samaritanes These people did not hearken at all but did liue according to their auÌ„cient custome These people then feared the Lord but yet they serued their Idols notwtstaÌ„ding They folow their auncient custome euen to this very day They do not feare the Lord nor kepe that ceremonies that iudgements the law the coÌ„mauÌ„demeÌ„t that the Lord gaue to the son of Iacob which is surnamed Israell If our predecessours haue walked in the wayes of the Lord we may iustly alledge theÌ„ for God hath coÌ„mauÌ„ded vs to folow such personages not for their own worthynes for they are but meÌ„ as we are not Gods but bycause that they haue followed in the way of the Lord which saith that it is he that is the Lord our God not our fathers For he is the most auÌ„cieÌ„t father that we haue which onely is the father of veritie

compare it with the age of that lyfe whiche lasteth for euer D. Yet doo we learne Artes and Sciences and occupatioÌ„s in nomber in maner infinite whiche can stand vs in no stede but onely in this miserable and wretched life And on the contrarie we haue but one to learne whiche is able to leade vs out of all the miseries and wretchednes wherin we are here wrapt and to make vs happy for euer and yet we make none accoumpte therof but fiee from it reiect it and persecute it Howe shall we nowe be able to excuse our selues We will ryse three or foure houres before daye yea at mydnight We will ryde runne day and night both by sea and laÌ„d with great paine and trauayle and oftentimes in great daunger of lyfe and Heb. 1. Act. x. all this wil we do to gayne a little pÃ©ece of money But although that God doth send vs his Prophetes his Apostles yea hys owne sonne and that hee doth teache vs by the mouth of hys seruaunts which is hys own mouth through the which he speaketh to vs dayly in hys Church and doth present vnto vs hys giftes and graces in our own houses yea euen in our beddes and tables Yet notwithstandinge we wyl not vouchsafe once to receaue hym we will vnderstand nothing of him nor yet learn any thing of him Shal we then alledge our ignorance and excuse our selues by it Our Lord Iesus Christ did very well vnderstande of thys sycknes and of the daunger thereof wherefore he sayde to those people that did follow him more for their bellye then for any spiritual doctrine Employ your selues and traueil not for that meate that perisheth but for that which endureth Iohn 6. into eternal lyfe the which the sonne of man shal giue vnto you When he nameth by the name of meate hys doctrine which is the doctrine of saluation and the saluation which he bringeth vnto vs by meanes of the same the which we can finde in none but in him onely He therefore geueth vs plainly to vnderstand how much this doctrine and this health are necessary for vs and how earnestly and diligent lye we shoulde labour for them for so muche as they are thinges that are much more necessary to eternall lyfe then is the bodely meate for the corporal lyfe and it is so muche more precious as is the soule more precious then the body Â¶ Of the diligence that is in men to do euyl and of their negligence to doo vvell T. THou sayest nothng at all of such as employe theyr whole study and trauayle to do euyl If euery one of vs would take so great trauayle in the searche of this holy worke wherof thou speakest as doth the theefe to rob or the whore in the vse of her whoredome we should accomplishe a goodly woorke The theues rise vp in the night put them selues in great daunger and take very great paynes to cut mens throtes and we wyll not once lift vp our heade from our pillow to waken vs and to open our eyes to beholde and consider those thinges that appertayne to our saluation Satan our mortal enemy is so dillgent and continually lyeth in wayte to find meanes howe to ruinate and destroy 1. Peter â— vs and we of our part are vtterly slothful and negligent in arming our selues againste his ambusshes and assaultes wherby we might auoyde hys snares Wherefore all thinges wel considered I see verye small reason wherewith to excuse men For there is no man but maye fynde meanes sufficient to attayne to this knowledge of God If that we were so careful of the eternal life as we are of this present lyfe and would as wyllinglye seeke for the one as for the other for ther is nothing that might ayde vs in that behalfe but God hath geuen it vnto vs. Â¶ Of the vices that make men ignoraunt of God and of hys truth and hovv the seruauntes of God continually bring accusation agaynst them D. SAynt Paule was not ignorant of thys and therefore although he saye that he hath obtayned mercy for hys 1. Tun. 1. persecuting the Churche of God throughe ignoraunce yet doth he not excuse hymselfe by the same nor letteth to shew the greuousnes of hys synne calling hymselfe the greatest of synners a blasphemer a persecutor a man full of violence and oppression and acknowledgeth hym selfe woorthye of deathe and eternall damnacion If God of hys great mercye and grace had not succoured hym whereof he shoulde not haue needed if that he had not synned or if that hys ignoraunce mought haue excused hym For howe good so euer hys meanyng was or howe greate so euer hys zeale was towarde the lawe of God yet notwithstandyng his ignoraunce was not wythoute a great portion of that negligence and carelesnesse whyche is naturallye in men as touching the knowledge of God and godlye thynges nor wythoute some portion of the pride rashnes wylfulnesse presumption and arrogancie of the Phariseis and of the leauen of hipocrisye and superstition which are verye great vices from the whych euen those that are most perfect and holy cannot well shyft them although they doo not appeare vnto men T. If then thys doth happen to such as are of the most perfect sorte as to Saynt Paule what shall become then of a sort of glorious and arrogant hipocrites which are much more full of hypocrisy then of good conscience and haue a greater care for their owne glory and profyt then for the glory of God and the edification of hys church and haue such an opinion of their owne knowledge iustice and perfection that they thinke that no man may amende or correct any iot thereof For there be very few such ignorant ones amongst the persecutors of the church as was saint Paule before his coÌ„uersion D. Ther is no doubt of that Saint Peter doth also impute vnto ignorance in the sermon that he made in Hierusalem Act. 2. vpon the day of Pentecost that which the Iewes coÌ„mitted against our Lord Iesus Christ in the deliuering of Math. 17. Iohn 18. him to death preferring of Barrabas before him yet not withstanding doth not he let to lay it greatly to their charges as very murtherers of the true autor of life and verye sonne of God T. I perceiue by that thou sayest that God requireth of vs very great diligence and a great humility abiection and despising of our selues and that our negligence slothe presumption and arrogancye and our vayne glory and opinion that we haue of our selues are most commonly the cause of our damnable ignoraÌ„ce D. It is eueÌ„ so Â¶ Of such as doo contemne the knovvledge of God euen as though they dyd knovv all thinges that appertaine to true Christianitie and also of the knovvledge that men maye attaine vnto in this life and hovv to encrease it T. I May well vnderstande by these what excuses those men may alledge that saye when they are wylled to enquire of the wyll of

God and of his woorde and in what sorte they should liue that they wyl vnderstand and knowe no more in that behalfe then they do already know for that they do already knowe as muche as they ought to knowe euen as though a man in thys whole lyfe tyme were able to come to suche perfection of knowledge and vnderstanding of godly thinges that nothing mought be added therunto D. Saynt Paule who was taken vp into the thyrde 2. Cor. 1â— 13. heauen and did there vnderstand of thinges of the whych it is not lawful for any man to speake was neuer of that opinion For he doth declare that all that euer we may vnderstaÌ„d vpon the earth of those matters is nothing els but 1. Cor. 13. as we should behold a thing in a glasse or in a darke cloud or mist Wherfore whilest that we do liue in this world we must thinke that we are alwayes lyke vnto little children as touching thys godly vnderstanding and that we haue neede to profit and increase in the same dayly euen as doo the little children that are at the schoole and that we shall neuer see it as it is vntyl that we be with God and see him face to face and know him as he hath knowen vs. For if ther be no man of so excellent a spirite that euer maye attayne vnto the perfect vnderstanding of humaine and visible thinges nor yet of one of those sciences that appertaineth vnto this earthlye lyfe howe great presumption is it then for maÌ„ which is wholy created ignorant as touching godly things so muche to challenge to him selfe the knowledge and vnderstanding of those thinges of the which the Angels themselues cannot perfectly vnderstand T. Surely it is a great presumptioÌ„ of vs if we thinke that we be more perfect then are the Angels Â¶ Of the true knovvledge of God and of the true maner hovv to knovv hys vvyll and of the contemplatiue and actiue knovvledge of the same D. OF the other parte there is one thing to be considered in the knowledge and vnderstanding of the wil of God which thing fewe men doo note That is that we may not iudge of that science and knowledge as wee doo of diuers humane sciences of the onelye knowledge wher of many men hold them well satisfied wythoute anye further practise of the same For thys godlye knowledge consisteth not onelye in contemplacion requiring nothing but contemplatiue teachers to instruct the mynde of man but requyre also the wyll and actiue Teachers and practisers And for thys cause Christ doth not say onely hee that wyll knowe but he that wyll doo the wyll of hym that sent me he shall knowe of my doctrine whether it be of God or Ioh. 7. whether I speake of my selfe For there are that for curiositye and for some other affection that they haue that are desyrous to know the wyll of God but not to that ende to direct their lyues according to the same And therefore our Lord Iesus Christ declareth playnlye by these wordes that there is nothyng that letteth men from the knowledge of the truthe of God but onelye the wante of the feare of God and of good wyll to obey and honoure hym Wherefore it followeth that there is no true knowledge of God but onely that whyche is ioyned wyth thys good and prompt wyll and that none can iudge of the Lordes doctrine but those that are of suche a mynde T. If the matter be so a man may not thinke that he vnderstandeth or knoweth anye thing althoughe he haue all the holye scriptures by hart and that he can deuise and discourse thereof at pleasure lyke an Angell if he haue not the effecte of that doctrine imprinted in hys hart and that hee bee as it were clothed wyth the same in such sort as he may put the same in practise at all tymes Â¶ Of the true study of the holy scriptures and of the true fruite that commeth of the same D. THat is verye true For if it were sufficient to haue onely a bare knowledge of Gods woorde and so beholde it in the ayre wythout hauing of the wyll reformed by the same the deuill shoulde in thys sorte exceede al men in religion For hee hath knowledge and vnderstandyng inoughe if that he had a wyll according to the same And therfore it is not onelye needefull for vs to heare the word of God and to studye the same for to vnderstande that that is contayned in that same doctrine and then to proceede no further and to make it as it were a studye of Philosophye contemplatiue But we doo chiefly neede to wrap and clothe vs therein and to put in vse and to practise in our lyues that whych we doo vnderstande and knowe or els to what ende doth our knowledge and vnderstanding serue For to what ende doth a manne learne an occupacion Is it for that he wyll neuer vse it or els onelye to talke of it wythout practising the same Wouldest thou thyncke hym perfect in anye occupation that neuer did practise the same nor neuer declared hys experience by anye peece of hys woorke T. No truelye D. Wouldest thou then thinke hym to be a good Christian that onelye doth boaste hym of the name and knowledge of Christianitye wythoute the declaryng of the same by hys woorkes T. No in deede Â¶ Of suche Christians as are ignoraunt of the vvorde of God and of those that abuse theyr knovvledge in the same D. ANd nowe whyche thynkest thou more woorthye of blame eyther hee that doth knowe no occupacion and woorketh not or els hee that hathe a good occupacion and hadde rather to loyter and to be slothfull and idle then to woorke at hys occupation T. Thys last man whiche doth moste abuse the gyfte of God Wherefore if I shoulde see suche men in necessitye I woulde not verye wyllynglye geue almes to hym that hath had so small care to learne some occupacion whereby he myghte iustlye lyue muche lesse to geue vnto hym that had rather fast and become a begger then to woorke and trauaile for hys lyuing when he maye D. And howe wouldest thou handle hym that hath a goodlye wyt and is well exercised and very excellent in some occupacion and doth trauayle in the same wyth all diligence but not to doo anye thyng wherby the glory of God or the wealth of hys neighbour might be auaunced but rather to let and hynder both the one and the other and to lyue in all villanye and filthines T. I would iudge hym woorthy to be hanged or at the least to be whipped For if the others be worthy to be accompted vnprofitable and wicked this kinde of man is much more woorthye to be so accompted of in as muche as he is not Matth. 24. and. 25. onelye content to hyde in the earth the talentes that God hath geuen hym and so to keepe them wythout yeldyng any profyt of them but that woorse is hee bestoweth them

of mouth and doth put vs oftentimes in mynde therof by the ministerie of his worde Â¶ VVhat libertie God hath gyueÌ„ in the vsage of ceremonies and of the meane that must be kept in the same T. IT shall then accordyng to thy opinioÌ„ be lawful for meÌ„ to dispense with ceremonies and with ciuile lawes and to chaunge them at their pleasures D. My purpose tendeth not to such an ende For when I do declare for what cause God hath left in this greater libertie vnto men then in the rest wherof we haue spokeÌ„ I wil not therfore say although it be lawfull for God to chauÌ„ge all those thyngs at his pleasure according as he doth know it to be mete for the health of man that man should chalenge to him self such a liceÌ„ce but contrarily when they haue receiued any ordinaunce of God be it ceremonies or such lyke they ought not at all to chaunge any thyng therof vntill that God him selfe which onely hath libertie so to do do it as we see it hath come to passe by the ceremonies which were obserued in the Church of Israell whiche were abolished by the commynge of our Lord Iesus Christ for that they were not ordained to serue but onely vntil that time Besides this in that in the which God hath gyuen no certaine and expressed ordinaunce but hath left those things in our libertie as indifferent we may vse that libertie whiche he hath left vnto vs gouernyng the same alwayes according to the rule of faith and of charitie If ther be then any questioÌ„ as touching the ceremonies ordeined in the law of Moses we must then haue regard vnto that parte of them whiche was abolished by the commyng of Iesus Christ whiche may not now be obserued without renouncyng of Iesus Christe as thoughe men douted whether he had accomplished or no that whiche was figured by them Yf there be any question of Sacramentes ordayned by our Lord Iesus Christe and of the ceremonies and of the discipline whiche he hym selfe hath ordeyned we muste then take good hede that we chaunge no iote thereof or to adde or diminishe in any thing that toucheth the substauÌ„ce of such thynges If there be question of mans traditions and of the auncient Canons Decrees it is requisite to coÌ„sider wherin and how they do agree with the word of God also how they may serue to the edification of the Church or how they may hinder the same For there are many I say euen of those whiche are not contrarie to the worde of God whiche were good for a tyme which not onely would not serue at this present but woulde do greate hurte bycause the tyme doth not nowe require that whiche it then dyd when they were decreed And therefore if that of the verye Apostles touchynge the abstinence from bloud and from strangled fleshe whiche was decreed in the Counsell at Ierusalem was abolished in tyme conuenient when the vsage thereof was no more necessarie in the Churche howe muche more reason haue wee to doe the lyke of others that are of suche qualitie when that the tyme and the edification of the Churche shoulde require it T. I agree well to all thys But there is beside these an other sorte of people of whome wee haue not yet spoken whiche seeme to haue more reason then the others of whome wee haue nowe made mention but it maye bee that wee haue spoken ynoughe for one tyme it shall be beste that wee leaue them vntill an other tyme. For I doe not doubte but wee shall haue occasion to discourse sufficientlye of them D. Who are they I beseche thee T. They bee those that wayte for a Councell D. And bycause that we haue happened vppon thys matter of the Councel I am wel content that we put it ouer to an other tyme for it doth well merite that men looke narowly vnto it for so muche as many men depende vpon them Â¶ The contentes of the second Dialogue named the waitinge for the Councell or the Nevvtrall Gospellers to vvit suche as vvill deale betvvene the true false Religion doctrine BYcause that the lookynge for a generall Councell to appease the troubles that are in Christendome in causes of Religion doth feede and entertayne many poore ignoraunt men in vayne hope and doth let theÌ„ from the diligent searchynge out of those thinges that belong to their saluation I haue determined fully to entreate of the matter in Dialogues folowing in whiche I will playnely declare what hope the Christians may haue of a CouÌ„cel and what they may thinck wil come of it and how hard it wil be to assemble it and what issue or what good or euil we ought to looke for of it and what profite the lawfull Councelles maye bryng to Christiantie and whiche is the true Councell vpon the which the true Christians ought to repose and to instructe theyr consciences And in handling of these matters I wil touch chiefly in this Dialogue what hope wee maye haue in such affaires as wel of their part that are called Prelates of the Church as of the parte of the Christian princes as they haue gyuen vs well and sufficiently to know by examples and by experience that we haue had already of the Councell of Trent And after that there is some thing sayd of the Interim and of such soliciters worckers as will ioyne Iesus Christ Antichriste together in stede of ChristiaÌ„s make SamaritaÌ„s of the opinion of such as say that the CouÌ„cel caÌ„ not erre which is also continued in the other Dialogues folowing in the which I do a little paint set forth the maner of proceding whiche the Papistes obserue in their Councels and I do coÌ„pare it with that whiche God did vse in his Councel that he helde with his people first in the mouÌ„t of Synay and after that in the hill of Sion I do shew also what preparatioÌ„ ther ought to be for the doctrine of such Councels and how that those two Councels conteine all the doctrine of the old and new Testament how they do so agree together that they both tend to one vpon whoÌ„ onely it behoueth vs all to stay Wherupon also I make mention of the agrement and difference that may be betwene the old and newe TestameÌ„t betwene Moses and Iesus Christ betwene the law the Gosspell and the law which is called the lawe of grace and the law of rigour of the abolishing also of the vsage of the law of Moses and of the vengeance of God which is prepared agaynst those that will not willingly receyue the Decrees Canons of this great and godly Councel and shall abuse his worde and of the great grace whiche he hath offered to men in his sonne Iesus Christ our Lord which things shal be entreated of euery one in his place And as touching this present Dialogue I haue intituled it the waitynge for the CouÌ„cell or the newtrals in respect of the

without some iuste cause or lyke a man that dyd not knowe what the matter meant but like a man of great vnderstandyng and one well exercised in those matters T. At the least he lyued in such a tyme and bare such office as of reason he ought to haue had great experience Â¶ Of the hope that men may haue of the Councell in these dayes and of those that there shal assemble and of the issue thereof D. NOw if Councels had such issue in those dayes that Nazianzene had iust occasion to make such complainte what hope may wee haue in these dayes of suche lyke remedie For first of all what hope may we haue to assemble a CouÌ„cel onely yea and if it might so come to passe that one might be assembled what goodnes might we hope for of it For whoe shall assemble it who bee they that shal be there assembled Who shall there preside Who shall make the determinacions and conclusions of it and who shall execute them Yf a man would reforme or suppresse a stewes to whom wouldest thou gyue such a charge Wouldest thou gyue it to the master of the stewes and wouldest thou that he should haue the chief auctoritie in that reformation and that his bawdes and ruffieÌ„s whoremasters and whores should gyue their voyce and sentence and that all should be done accordyng to their will and minde Might not meÌ„ haue great hope to haue some good resolucion and reformation in such a case of such a Councell T. It should be a greate mockerie euen lyke as to make the wolfe to be keper of the shepe D. Doubtles no more is there any likelyhode considering the state of thinges at this day in Christendome to haue any Councel much more honorable For if the Pope and his ministers haue their auctoritie whiche they haue had in time past euen sith they haue vsurped that tyranny whiche they now exercise ouer the Church that they pretend to haue there thou mayest easelye vnderstand what successe men may looke for For it is a thing most certayne that suche men wil neuer agree to haue a councell holden vnlesse they know it to be for their profitte and that they may there rule at their pleasure eueÌ„ as they now preteÌ„d to do in their CouÌ„cel of Trent For if they did not think to reigne rule there at their pleasure it would haue beene a hard matter euer to agree theÌ„ therevpon or to haue drawen them thither And if they may obtayne this it shall not be a Councel but a coniuratioÌ„ conspiracie against God as was the councel of Annas and Cayphas of the Scribes and Pharisies and of the priests of the lawe and of the councell of Ierusalem against our Lord Iesus Christ This shal be a Councel to establishe more stronglye the seate of Antichrist and his tyrannie agaynst the Church and wholy to abolishe the course of the Gospel and to fill the whole earth with the bloude of the innocentes Martyrs which shall susteine the truth and rather die then to renounce Iesus Christ T. Certaynly for my part I thinke it to be the onely mark wherat they shoote For what may we looke for at the handes of him of all his race which hath bene a murtherer and homicide from the beginning of the worlde we nede not to doubte whether the Antichrist the sonne of perdition and all his generation which make warres againste the truth be the very naturall and lawful children of thys great murtherer father of lies Wherefore it must needes come to passe that they worke the workes of their father and that they put in practise those artes and sciences which they haue learned in his schole Â¶ Of the meanes that the enemyes of the truth doe vse for the maintenaunce of their kingdome and their false religion and of the hope which they haue geuen by their Councel of Trent for the reformation of the Christian church D. AT the least they do declare right well by their threatninges howe well they are inclined to followe that occupation For in dede what coulde they do without that in so muche as the sworde of the worde of GOD is not to maintayne their cause and deuelyshe estate they can not finde one more meete then is the materiall sworde and the fire and fagots There is the Bible which they haue for their defence with the which the tyrantes and executioners furnyshe them T. Their librarie is euen meete for their studie D. By these meanes the Christianitie shall be in worse estate then now it is and there shall bee lesse hope of reformation of it theÌ„ before was And without passing any further and without going from their councell of Trent they haue already geuen vs a fayre testimonye of the good will that they beare to a true Christian reformation by those goodlye determinations which haue beene concluded not long since in their sessions of that worthy coniuration and conspiracie of Trent T. The matter is plaine and therfore doest thou no wrong to such a councel rather to cal it a conspiracie to resiste the truth then a councell to maintaine it Â¶ Of the daunger into the vvhich they put them selues that attend onely vpon the councell without seeking any other reformation both in them selues and in the church D. ON the contrary if they should know that their tirannie mighte haue no place then woulde they finde all the meanes possible to inuent how to let it that there should bÃ©e no councell at all holden or if there muste nedes be one to hinder in all matters all the good that might otherwise procede And in this sort what shall become of theÌ„ this meane while that depend onely vpon the councell without hauing anye other care of religion or of the reformatioÌ„ of the same And if they had none other care at all they should die in their ignoraunce and doubt where in they are and so should go to holde a councel in hell where I doubt not but that they should finde Popes inough to procede ther Cardinals Bishops Priestes and Monkes to hold there a goodly generall councell better furnished of such personages then any that a maÌ„ might now finde in Christendome if they holde it in suche sort as they haue alreadye begonne that such personages do there rule if these men which attend for a councell be alreadie in errour they shall there be more confirmed therin and shal be in worse state then before If they haue receaued any light of the word of God it is greatly to be feared least it should be clerely put out in them being blinded with the apparence of the authoritie which men geue to councells Â¶ Of the hope that men may haue of those Christian princes vvhich do reigne at this present for to reforme the church by the meane of a generall councell and of the negligence and vvante that is in that behalfe euen in those churches vvhich glory of the Gospell T. YEt

is eternal so are his lawes eternal and the order of lyfe whiche he hath gyuen to his subiectes T. For so much as it is so there needeth then nother other raygne nor other lawe nor yet Interim as these men woulde haue Â¶ For vvhat cause and reason the doctrine of the Interim can not be reâ—eiued neither into the Churche of Christ ne yet into the Popes Churche D. THerefore let vs leaue of this Interim whiche doth so much confounde it selfe as euer did any thyng for it is made by such vnderstaÌ„dyng and iudgement that no maÌ„ may by reason approue it for so much as in euery respect it is but a very Papistrie somewhat disguised published and couered with a maske being finally different from the first And therfore no maÌ„ may folowe the doctrine therof vnlesse that he renounce the doctrine of Iesus Christe and make a new aliance with that of Antechrist T. Yea and it was not framed but to the end it myght by litle litle plucke backe from the Gospell suche as had already professed it and to bryng theÌ„ wholly in the end to Papistrie agayn D. In dede it is accepted of none but of such meÌ„ for the papistes wil none of it that not without cause for if they should receyue it they should condempne themselues for so much as the Interim doth permit things which they do vtterly condempne Wherfore as sone as they shal haue receiued allowed it their traditioÌ„s are cleane gone for they haue embraced this fouÌ„dation to build their kingdoÌ„ vpoÌ„ that their Church can not erre because it is alway gouerned by the holy gost Wherfore if it should once by theÌ„ be admitted which they haue coÌ„deÌ„ned behold al their doctrine scattred spilled coÌ„sequeÌ„tly their kingdoÌ„ ouerthroweÌ„ Afterward it wyl fare with theÌ„ as it doth which a piece of work made of wollen threde without any seame which being once brokeÌ„ in any place that there be one threde plucked out of it al the rest follow after in order easily For if that they once do that theÌ„ must they nedes coÌ„fesse the either their Churche hath not bene gouerned by the holye Ghost or els that they haue an holy Ghoste that maye erre Wherfore to auoide this inconueniencie they wyll leaue no kinde of thyng which they haue inueÌ„ted they wyll neuer acknowledge their faultes what or howe many soeuer they be notwithstaÌ„ding that they know theÌ„ apparantly that they be enforced to condeÌ„pn them in their own coÌ„science that they be so foule that the very beastes may iudge of them T. I haue often times meruailed at that which thou now sayest but now I do well see what it is that letteth them Â¶ Of such Christians as be Nevvters and indifferent vvhiche folovv the doctrine of the Interim and of the mixture of the true false doctrine hovv much it displeaseth god D. FOr so much as it is so we haue no iuste occasion to dwel at al vpon these Interimists ne yet vpon their Interim which is a name whervnto meÌ„ may ioyn whatsoeuer they will It is a beast that hath a verye stronge and a mighty back which wyl beare what soeuer men wil lay on him It is a name made of an aduerbe whiche doth very wel agree with the GraÌ„mer of those Gramarianes whiche haue forged it For euen as their GraÌ„mer I meane theyr diuinitie is straunge and different from all other doctrines and especially froÌ„ the true diuinitie of the sacred Scriptures euen so hys language is very newe and straunge and hathe hys rules vtterly different The Greeke and Latine Gramer haue the Masculine Feminine and Newtre Gender the Hebrewe hath but the twoo firste and wanteth the Newter And contrarilye the Interim hathe neither Masculine nor Feminine for he is neither Masle nor Femasle but is Newtre or at the leaste compounded of Masle and Femasle and so muste needes by common and must nedes be Masle and Femasle both together or els he can be neyther the one ne yet the other T. Then shal he bee a Monster D. Yea in deede verye monstrous and so contrary to the woorde of God as nothynge more for hys Grammer is lyke to the Hebrewe Grammer It aloweth no Newter Deut. â—â—â— Gender and hardlye doth it any common It doth not permitte to couple the Oxe and the Asse together in the plowe no more doth it permit to sowe a fielde with sondry kindes of grayne ne yet to make a cloth of sondry stuffes and substaunces It condemneth also the confusion of seede of nature in beasts and other lyuyng creatures holdeth those beastes for vncleane that are engendred by beastes of sondry kindes as are Muletes and Mules and such other like In the whiche it is playne that the Lorde hath had a further regarde then to those thynges when he gaue suche laws that he would admonish his people by those same to obserue good order in al thyngs to eschewe auoide all confusion and disorder Then if the mixture and confusion of sondrye thynges doo displease hym it muste needes then displease him more when that the greater parte is the worste as it is in the Interim For there is very litle pure doctrine in it and that whiche is is so darckned and corrupted that nothyng is more Wherefore this common kynde by whiche he wil be as a meane betwene the doctrine of Iesus Christ and yâ— of Antichrist doth right wel be seeme hym For common in the Scripture is as much to say as polluted and defiled as witnesseth Saint Marcke in his 7. chap. and Saint Peter in the Actes of the Apostles the. 10. chapi And in our language a common woman is a whore This Interim in like maner maketh vs common Christians and Newters like vnto the Samaritanes For euen as the Samaritanes were properly neither Iewes ne Paganes but were made of them both euen so are these men properly neither Euangelique Christians ne yet Papistes but a certayne confusion and mingle mangle of both together T. Albeit that the doctrine of this Interim be not in all respectes so pure and perfect as we would haue it is it not yet better to haue it so then to haue it more corrupted and to be such as is the doctrine of the Papistes D. In dede in one thinge it is to be preferred before the Popish doctrine wherof thou speakest which is that the poison that therin is is more hidden Wherfore it is the more daungerous and the more to be feared and reiected T. It is very true Â¶ For vvhat cause the Interim hath taken his name of an aduerbe and hovve in sondry vvise he may be applied D. WE may iudge of al those doctrines Religions which are so confounded and mingled as of the lawe Religion of Mahomet for is it any thynge better then that of the Iewes and Paganes for that it hath many thinges taken out of the Christian Religion mixed with that that

no fayth For fayth may haue none other regard obiect subiect nor foundation but God in Iesus Christ his only truth Yf it haue any other foundation if it be builded vpon men and vpon the opinion that men shall haue of them it shal chaunge as men do and as the opinion doth that men haue conceiued It shall fall when they fall it shall be inconstant variable and subiect to chaunge euen as they are For she shal not be builded vpon Math. xxii i. Pet. ii Ephes ii i. Cor. iii Math. xvi the liuely stone whiche is Iesus Christ and vpon the sure foundacion of the Prophets and Apostles vpon the which the true Church must be builded if it will endure agaynst the gates of hel and the whole hellish power otherwise how may it be a faith For these vices are as contrarie to fayth as is the fire to the water Wherfore such as dwel vpon meÌ„ in this sorte and do not discerne of thynges nor proue the spirites whether they be of God or no according to the CouÌ„cell gyuen by Saint Iohn What assurance may they haue Iohn iiii in their consciences Whylest they are at rest and that they be not assayled by temptacions nor wakened by the iudgement of God and that they do haunt among such as are of the same religion that they are of it semeth vnto them that their faith is very sure strong but when they shal find theÌ„selues assailed with diuers temptacions compassed rouÌ„de with great dauÌ„gers that God shal a litle astoone their coÌ„sciences with his iudgemeÌ„t they shall then finde what stay they haue of meÌ„ that there is no perfit assurauÌ„ce nor true quietnes of coÌ„science but in the true faith engendred in the hartes of meÌ„ by the very persuasion of the word spirite of God And if it should happeÌ„ that they should be coÌ„uersaÌ„t amoÌ„g men of an other Religion what would they then do T. Yf they should be in Turckie they would as well receyue the lawes of Mahomet refuse the Christian Religion as the Turckes do for they haue euen the same reasons and argumentes to do it as otherwise they haue to accepte or refuse that whiche they haue already receiued or disalowed They would eueÌ„ do the lyke if that they were among the Iewes or any other nation whiche should hold any other religion then the Christian D. It is not to be doubted Â¶ Of the honor that is devve to good and true teachers in the Churche and of the meane that vve ought to kepe to the ende that vve do gyue neither to much ne yet to little credite to men hovv perillous a thing it is to trust to much to a mans ovvne iudgemente T. IF the matter be as thou sayest to what purpose do the good doctors serue which haue receiued so many excellent giftes of God for the edifying of his Churche D. I say not these thynges to despise or condempne them for we should be to much vnkynde towarde them if we should condempne or despise them considerynge they haue taken so greate payne to make the holy Scriptures more playne and easie vnto vs and that by their laboure wee haue had greate commoditie They haue sweat to delyuer vs from a greate deale of payne and trauayle and haue greatlye holpen vs with their labour and made the way more plaine for vs. Also we should be to outragious against God if that we should despise them blasphemyng the giftes of hys holy spirite whiche he hath bestowed among them Wherefore thincke not that I do alow the iudgement of certaine rashe men or fauoure a nomber of puffed prowde spirites who without any regarde condempne all men esteemyng none but them selues Bycause they haue knoweÌ„ that the worlde hath bene seduced by gyuyng to much credite to the iudgementes of men and haue bene to lyght of credite not enquiryng of the truth by the witnes of the holy Scriptures they haue gone so farre on the other syde that they are no lesse to be blamed then those whome they do condemne For if it bee perillous to credite to muche the iudgementes of men so is it also daungerous if that we gyue not that credite that we ought to do to the iudgementes of those which gouerne them selues accordyng to the worde of God T. It is a very hard matter to kepe measure and meane and so to do thinckyng to auoyde the one sorte of extremitie and perill that wee fall not more daungerously into the other For if I gyue no credite to the iudgemente of others but will dwell wholly vpon myne owne and vpon my oppinion wherin am I more worthy of prayse then they whoÌ„ I do condempne Am not I a man as they are D. There is no doubt but if I do folow onely mine owne iudgement fantasie I folow the iudgement of men for I am no God any more then other men are If the others be to be blamed bycause of their ouer muche lightnes negligeÌ„ce raysh belife follie so should I also feare that I be not subiecte to greater blame through follie pride selfe will false persuasioÌ„ of my selfe T. Here is no smal dauÌ„ger but before all other things we ought to feare least we stand to much in our owne con trust to much to our owne iudgements vnderstanding despising the iudgementes of others to be to much gyuen and wedded to our own willes For this vice is meruellous daungerous is the chief fountain and cause of all heresies and Scismes whiche are the most daungerous pestilences that may happen into the Church D. Therfore haue I sayd these thinges to the ende that we mighte know how to folow that moderation the which S. Augustine hath folowed without giuing more or lesse vnto men then faith Christian charitie may endure yelding alwayes to God to the canonicall Scriptures that honor which we do owe vnto theÌ„ taking good hede that we gyue no more to Councels to men then to them what appareÌ„ce or shew so euer they haue For they that come to Councels are men And in that they are men they are chaungeable subiecte to errors and vntruth They do conclude accordynge as the spirite is by whom they are gouerned If they be led by the spirit of God they wyll conclude in the fauour of the truth yf they be led by the spirite of error as were the Prophetes of Achab agaynste Miche they will maynetayne and confirme lyes i. King xxii And by these meanes they that shal followe them shall bee in very good case Â¶ Of the difference that men ought to put betvvene the doctrine and vvritings of the Apostles and Prophets and of those that came after them and the cause therof T. I Do confesse that those which come to the Councels are men but a man may replye that in a lawfull generall Councell they are guided by the holy Ghost and that he will not suffer them

Thes ii shall be destroyed Wherfore those people vnto whoÌ„ God hath geueÌ„ so great graces to haue such princes and Lords which employ their power which God hath geueÌ„ theÌ„ to the edifying of the holy citie of God the ruine of Babilon hys enemie do submit the temporal sworde which they haue receaued of God to the sword of Iesus Christ his word employ it only to serue him haue good occasioÌ„ to render thaÌ„kes vnto God for yâ— great benefit which he hath bestowed vpon them to pray vnto him effectuously to coÌ„serue maintain such princes daily to encrease his graces in theÌ„ folowing the councell of S. Paule in his exhortation which he made to the Christians concerning that prayers which should be made in the Church I do warne you then saith he that before all thinges men make request prayers supplications render thankes for all men for kings and for all others which aro ordeyned in dignitie to the end that we may lead a peaceable life in all feare of God and honestie for that is good and agreable before God our Lord. Â¶ VVhat Councell they ought to follovve vvhich haue princes that are tyrauntes and enemyes to the Gospell and of the preparacion to the crosse for the same T. THis Councell is very good But what sayest thou of them which in stead of suche princes haue cruell tyrauntes who being dronke with the cup of the great whore of Babilon do persecute furiously the poore childreÌ„ of God do dayly bathe their bloudie sworde in the bloud of the poore shepe of Iesus Christ D. Let them pray hartely to God that it may please him to appease their rage and fury and that he will so chaunge their hartes that where they haue bene persecutours they may become true feeders of the flocke which God hath committed vnto them to saue and defend them froÌ„ the rage of that cruell beast whose marke they haue to long worne In the meane time because it is more to be feared that manye of the Princes Lordes and Magistrates which haue alreadye tasted of the worde of God and layde handes to hys worke shoulde not loose their taste and waxe colde or shoulde rebell agaynst Iesus Christ in proces of tyme then there is of hope according to mans iudgement and the face which the worlde sheweth vnto vs at thys present that those whiche resiste the truth will embrace it receaue maintaine it therfore it is very nedeful in these latter daies the euery maÌ„ make ready himself betime to the crosse We haue the experience herof very plainly in many places D. It is not to be maruelled at For Sathan is continually most busted about those personages that ar most excellent And also there is the corruption of our nature and the fauour or feare of men which peruerteth many Therfore he that will be of the children of God let him alwayes haue in hys â—ath x. Luke ix minde these worthy sentences of Iesus Christ of his Apostles Who soeuer wil be my disciple let him geue ouer himself beare his crosse continually after me and followe me ii Tim. iii. Actes 14 Iohn 16 And againe who soeuer will liue holily in Christ he muste suffer persecution Againe men must enter into the kingdome of heaueÌ„ by many tribulations The time shall come that he which shal put you to death shal thinke he doth God seruice For we shoulde greatlye deceaue our selues if that we should promise to our selues in this world any rest and any estate or peaceable raigne abounding in all kinde of pleasures voluptuousues and a continual peace without any trouble or afflictioÌ„ For we may not thinke that the kingdome of Iesus Christ is any such raign for so much as his kingdome is not of this worlde Therfore he that woulde haue such Iohn 6. 19 an one let him seke it at that hand of Antichrist for hys kingdome is in dede of this world And further when we are in this sort disposed I know no better meanes theÌ„ to trauaile with all diligence to vnderstand aryght the will of God by his word and to amend our life according to yâ— rule therof desiring him earnestlye to geue vs true vnderstanding a hart to follow the same then welcome be what he shal send Â¶ Of the studye of holy Scriptures and of the decree vvhiche vvas made in the Councell of Nice concerning the same and of the excellencie and authoritye of the Bible and of his decrees T. I Find your CouÌ„sell your resolution very good for my part it semeth vnto me that you haue spokeÌ„ that which is the most sure our dutie is to enquire with al diligence by al meanes of the will of God by his holy Scriptures D. It is the Councell yâ— Iesus Christ himself geueth which saith Search you that Scriptures let vs followe yâ— example of those of Beroa of whom it is spokeÌ„ in the Actes of the Apostles They Iohn v. Actes xvii Rom. xiiii i. Cor. iiiâ— were not like to a rable of obstinate persons which wil not heare at all nor like vnto a number of vayne people which lightly do allow al that euer is set forth vnto them without taking any deliveratioÌ„ and not prouing that spirites whether they be of God or no For they heard S. Paule then they searched the scriptures to sÃ©e if it wer so as Paul had taught And wheÌ„ they saw that he spake according to the Scriptures they receaued his doctrine as the doctrine of God T. Here was a good order o proceeding D. It is certayne for we must euery one of vs answere for himself in proper person before the iudgement seate of God not for others nor yet by attornyes Wherefore if others will not do their duetie but will tarye for a Councell let not vs fayle to do our duetie to followe better Councell if we may attaine vnto it And if a CouÌ„cell be of value why do we loke for new councells Why do we not cleaue vnto the olde which are holden longe since ought to be of greater authoritie then the new If we beleue not obey the auncient Councells why shall we beleue obey the new let vs rather obeye the Councell of Nice which did ordeine yâ— there shoulde be none among the Christians but they should haue Bibles to learne in them the will of God theÌ„ to that in the which Antichrist his Doctors haue forbiddeÌ„ the coÌ„mon people to haue them to rede theÌ„ in their natural tonges against the determination of the ChristiaÌ„ Councel For the boke of the Bible is the true boke of the true and lawful Councells and of the eternall ordinaunces of God wherefore S. Augustine not without good cause sayd that the authoritie of the scriptures is much greater then all the vnderstanding of man is able to comprehend know how subtill fine and perfect so euer it be with

witnesses onely which notwithstanding ought to haue some authority but before the eyes of all the people which were in no small number For before that time in their comming out of Egypt they were about sixe hundred thousand men valiant Exod. xii and able to weare weapons beside the women and children and a great number of other people T. Then was ther a great number of witnesses D. Yea and that of such witnesses as did see the thing with their own eyes and did heare it with their own eares If Moyses had come to the people and should haue sayd that God had spoken to hym and that he had geuen him the lawe which he presented to the people in Gods name ther is no doubt but yâ— he shoulde haue found mockers and euill speakers and a great number of rebels and Mutiners in so great a people to haue scoffed at Moyses and to haue mutined rebelled against him saying that he had bene a lyar and a craftye and deceitful man which would couer him selfe with the name authority of God to erect a tyrannye ouer that people and to deale with them according to his pleasure T. It is not vnlike by that that happened after that this was done for if Core Dathan and Abiron with their adherentes which Numb xvi were theÌ„ selues witnesses of al these maruels by the which God did authorise the ministerye of Moyses durst to conspire and rebell againste Moyses and Aaron and did finde such a number of followers after suche an authorising of their voeation what woulde haue become of them if that God had not so armed them with his authority Â¶ Of the declarations and aduertismentes that God did gyue to the people of Israel before he gaue them hys lavv by Moyses D. ANd therfore God did first commaund Moyses to declare vnto the people the workes which he most marueilously had done as well in the lande of Egipt as in the Exod. xix going forth out of the same by the which he did shewe hys great power in ouerthrowing the force of the Egiptians through his wrath and deliuering his people from their tiranny through his mercye to the ende that they might the better vnderstand of what power he was to punishe those whiche shoulde rebell agaynste his lawe and to shewe mercy vnto those that should submit them selues thereunto and how woorthye he was both to be feared and loued and in what reputacion they oughte to haue his seruaunt Moyses by whose hand he had done these greate woorkes and afterward to cause his people the more to loue hym the better to encourage them to heare his woord to obey his law he doth renew the auncient promises which were made to them and to their fathers and more strongly doth confirm and establish them declaring vnto them the great honour the great profyt and the great wealth that should happen vnto them if that they did obey their God serue him according to his wil and lawe After that he had made all these declarations he then gaue them to vnderstande how he was determined to shewe him selfe and to speake vnto them and to geue vnto Moyses in their presence hys law according to the which he will be honored and serued and then he declareth the cause and the reason why he wyl do it To the end sayth he that the people doo heare whilest I speake to thee and also that they beleue thee for euer T. These are godly admonitions Â¶ VVhat tokens God gaue of his presence in the mount Synay vvhen he did geue and publish hys lavv D. IT cannot then be sayde hers that these thinges were fayned and that Moyses did vniustlye make them beleue that God did speake vnto him and gaue him that law Exod. xiâ— whiche he brought to the people and yet that there was no suche thing at all For the people did see the cloude in the which God spake vnto Moyses to declare therby his maiesty To wyt that he is the chiefe King and Prince of heauen and of earth vnto whom al creatures must obey And forsomuch as God doth more manifest his preseÌ„ce his glory his power and his maiesty in the heauen in the ayre then in any other of his creatures he tooke the cloudes for to declare his maiesty and soueraigntye that he hath ouer al. But he was not yet contented with this but before he would discend into the mount Synay in the thick darck cloude he caused the thunder to burst out in a marueilous sorte in the ayre whose crackes were heard al ouer made a horrible and a fearfull noyse He did also sende foorth the great lightnings in such sorte that at the ayre was lighted and was fylled with great fyres which were sene in al places very terrible On the other syde the people did see all the Mountayne in a smoke as it had bene of a great fyre or of a burning furnace They hearde also the cornet and the trumpet found which did ring with a marueilous violeÌ„ce made a very feareful noyse in such sort as ther was neither great nor small that was not wonderfully afrayde did not tremble with great horrour and was not as it wer halfe dead for feare All that whyle the whole mountayne was couered with the great cloud in the which God spake with a mighty voice in the hearing of al the people and did pronounce from his own mouth the verye same woordes which he had written with his owne finger in the two tables of stone the which Moyses did afterward bring down from the mountayne of Synay and of the talke whiche he had with God in the same hyll Â¶ Of the signification of the signes vvhich God dyd geue in geuing his lavv and of the reasons vvhy and hovv much they are agreable vvith the nature of the lavv T. WHat was the meanyng of al that for it was not done without cause D. It serued for the more strong coÌ„firmation of the thinges whereof we haue already spoken for there was none of them but that they did knowe ryght well that there was neyther illusion nor enchauntmente in those thinges and that they were done by no power of man but of God wherefore they serued againe as a new seale for the confirmation of the ministerye and vocation of Moyses of the maiesty and power of God to saue hys to destroy his aduersaries for by that he did declare that he was the God of nature and that he did dispose of her euen as it pleased him and that he dyd all that he woulde as well in heauen as in earth And therfore he would him selfe euen from his own mouth preach vnto his people he would also ring to the sermon that he would make vnto them and prepare them and make them hedefull to heare him He had then for his belles for his Musike the Cornet and trumpette to cause them to heare his voyce and to

the same but onely in yâ— that Rome shall haue receaued it froÌ„ thence for it is the rule by that which the church of Rome the doctrine of the same must be ruled and not it by the church or doctrine of Rome That same then which was done in Ierusalem on the day of Pentecost Actes ii in the company of the Apostles Disciples of Iesus Christ was done to the ende that the Apostles and Disciples of Iesus Christ being armed with yâ— power of the spirite of God froÌ„ on high and with that goodly gift of tonges should as Acte 1. lawfull and authorised Ambassadours Heraldes of thys great King and sonne of the eternall God shewe and proclayme through out the vniuersall worlde the determination of this deuine and heauenly Councell fyrst publyshed declared by their Lord and Maister Iesus Christ with the blessings and curses prepared for those which shall receaue or refuse it It is the laste determination vnto the which we must cleaue and sticke which hath againe sithe that tyme ben coÌ„firmed by the miracles and death of so many Apostles and Martyrs that the number is in maner infinite It is a determination of such importance of such authoritie that the Apostles theÌ„ selues yea the very Angels of heauen must be subiecte vnto it in such sort that it is by no meanes lawfull for them to set forth or declare any other doctrine then that Gal. 1. 2. of the Gospel of our Lord Iesus Christ vpon payne of eternall cursing and not without cause For seing that the sonne of God hath spoken is there anye creature in heauen or in Heb. i Gal. i ii earth that may correcte it If then according to the witnes of Saint Paule the curse and maledictioÌ„ of this great Councell be suche let vs then see in what sorte we ought to esteeme those which dare to take in hande that which neyther Apostle nor Aungell what so euer he be eyther dare or will and in what daunger they put them selues that will followe and harken vnto such men Â¶ Of the vengeaunce of God agaynste those that despyse the Gospell T. MEn ought to consider and thinke wel on that which thou sayest and truely God hath geuen vs a greate gifte and hath shewed vnto vs a great token of loue when that after thys greate and worthye personage Moyses and so manye other excellent Patriarches and Prophetes he woulde also sende hys owne Sonne and woulde himselfe speake vnto vs by hym and teache vs the true and ryghte waye of sauation and woulde leade and bryng vs thither Esay ii Mich. iiii by hym as a good father leadeth hys little chylde by the hande Therefore we shoulde be verye vnhappye if we would not followe such a guide for if we will not heare the voyce of the very Sonne of God and truste in him whom shall we heare and whom shall we beleue We may well saye with S. Peter Lorde to whom shall we goe For thou haste the woorde of eternall life D. The testimonie that Iohn vi hath beene recited oute of the Epistle to the Hebrewes doth shewe vs playnelye into what daunger we put our selues if wee dyspyse the doctrine whiche the Sonne of GOD hath broughte vnto vs from heauen which ringeth in hys Church thorowe the mouth of his Ministers and is daylye set before vs in the holy Scriptures T. It is greatlye to be feared that if they which dispised the doctrine whiche was brought vnto them by the seruaunt were so grieuously punished Heb x they which shall contemne the Lord and Master deserue to be double punished D. For yâ— very cause our Lorde Iesus Christ sayd that the iudgement shall bee more easye Math. x Marck vi Luk. ix x againste those of Sodome and of Gomorre then agaynste them that would not receaue his Gospell and the bringers of the same Â¶ Of the difference that men do commonly put betvvene the lavve of rigor and the lavve of grace and of the abuse that therein is T. HOw doe these thinges agree then with the difference that we sÃ©e men put commonly betwene the olde and the new Testament and betwene the law of Moyses which was geuen to the Iewes and the lawe of Iesus Christ geuen to the Christians For men do commonly cal yâ— of Moyses and the olde Testament the lawe of rigour and that of Iesus Christ and the newe Testament the lawe of grace D. Do these men which make that distinction thinke that God is chaunged since the time that he gaue his lawe by Moyses that he doth not as much hate iniquitie now as he did then Do they thinke that he can better endure the outrage that is done to his own Sonne then he could do that which was done to his seruaunt Doe they thinke that Iesus Christ came into the world to encrease allowe sinne and not rather to make it more more hatefull and to put it away T. It is like so for if a man do alledge that adulterie must be punyshed and will shewe howe much it displeaseth God for so Leuit. x Deut. 22 much as he coÌ„maunded in the law of Moyses that adulteries should be punished by death they haue forthwith their recourse to this distinction of the law of rigour of grace saying that we are vnder the lawe of grace and not vnder the law of rigor And although they do the like in diuers other such crymes yet is there none to whom they woulde make this law of grace more beneficiall then to whores whoremaisters D. Wherfore do they not then cause that law of grace to be as fauourable to theues whom they condemne to death which the lawe of Moyses doth not as it doth the adulterers But what is the cause that murtherers theues Exod. 22 Prou. â— and all other euill doers are punished why haue they no part of this lawe of grace T. They thinke that they haue greater reason concerning the punishment of adulteryes because that Iesus Christ would not condemne the womaÌ„ Iohn viii which was taken in adulterie and brought vnto him by the Iewes D. Will they by that meane conclude that Iesus Christ did more fauour adulteries theÌ„ he did other offences and crimes They are therin greatly deceaued For Iesus Christ did not that which he did in that matter to geue men to vnderstand that whores and whoremaisters shoulde remayne vnpunished but for yâ— that his office tended not therunto and that he woulde confound the hypocrisie of those which had brought her vnto him and therefore he woulde haue done no lesse touching any other offence Therfore we may not in this sort abuse the grace which is brought vnto vs by Iesus Christ T. Yet notwithstanding yâ— matter passeth so at this daye Â¶ Of the difference and diuersitie of the lavves of Moyses and of their nature D. IT is very true as it hath beene alreadie declared els

the same and more occupyed in other affaires chiefly princes whiche are dayly troubled with busines vpon busines from all partes T. That is very true D. This is also to be considered That althoughe God be bound to no sorte of men or estates but that he may distribute his giftes and graces to whom it pleaseth him yet for all that the matter is so that he hath a great regarde to that holy Ministerye whiche he hath ordeyned in hys Churche Wherfore he doth commonly more adorne with his giftes and graces those whiche he hath iustly and lawfully called to the same then any others In like sorte that for the loue of the same he doth bestow often tymes goodly and excelleÌ„t Num. 14. Iohn 11. 18 gifts eueÌ„ vpon those that are euil to the end they shal serue in his Church of the whiche he hath continually a singular care we haue manifest example hereof in BalaaÌ„ and Caiphas for althogh he wer as euil a maÌ„ as the erth doth bear that the gift of god did profit him nothing as touching him selfe yet notwithstanding for the loue of him whose persoÌ„ he doth represeÌ„t as s Iohn doth right wil giue vs to vnderstaÌ„d Iohn xv God to honor this holy ministery ordained in his law hath made him to Prophecie Althoughe he haue reproued that man all his couÌ„sels T. This is worthy to be coÌ„sidered D. Then if princes and al other men do this honor to those that are skilfull in any thing to demaunde their aduise and couÌ„sell and in that behalfe to be gouerned rather by them then by any others they should do great dishonour not onely to the Ministers of God but also to their ministery to God which is auctor therof if they esteme theÌ„ lesse in their estate and do make lesse accouÌ„pt of their counsell then they do of the counsell of others whiche are not of like price Â¶ Of the dishonour that those kynde of men doo vnto God vvhiche doo not vouchesafe to enquire of his vvill at the haÌ„des of his Ministers and vvhat authoritie the Ministerie of the Churche hath ouer all men T. THey would not do them so great honor as did the ancient PagaÌ„s and Idolaters here to fore to their false Prophetes For bycause they did holde them for true Prophetes yet in their error they had thys reuerence towardes God that hardly durst they enterprise any thyng that was of importauÌ„ce chiefly in things that appartained to Religion without inquiringe of the will of their Gods at the handes of their Prophetes D. Thou sayest truth And therefore it should be a great dishonor reproch to those that are Christians if they do not God and his Prophets so great honor at least as did the Pagans and Idolaters to the deuill and his Ministers thincking to honor God and his seruauntes And beside this yf ther were none other reason but onely this which is to wit that God hath willed that his Church should be gouerned by the ministerie of his word which if it wer not but only to obserue the order that God him selfe hath appointed yet is it requisâ—te that all men both great small submit theÌ„ to that holy ministery to that order which god hath established in the same as al the good kinges princes of the people of God haue alwayes done notwithstandyng they haue ben maruelously endued with the giftes of God Was ther euer prince kyng or Prophet more excelleÌ„t then Dauid whiche was both a king and a Prophet T. I thincke not D. Yet notwtstaÌ„ding wheÌ„ he would gyue order for the building of the teÌ„ple for that offices ministeries appartayning to that seruice of God he did take in haÌ„d nothing wtout the aduise of the Prophetes of the Lord namely of NathaÌ„ by 2. Sam. 7 i. Chro. 17. whoÌ„ he vnderstode that the Lords wil was that the teÌ„ple should not builded by him although he had determined and purposed it but by his sonne Salomon In like maner Moses Exod. 1â— that great and excellent Prophete did he contemne the counsell of Iethâ—o his father in law whiche was of farre meaner estate then he Â¶ Of the meane and order that princes should kepe in iudgement of thinges appertaining to Religion and to the reformation of the same T. ALl those things do confirme the opinioÌ„ of those that wil coÌ„mit all things yâ— touch Religion to those that are called meÌ„ of the Church without dealing therin theÌ„ selues D. Yf thou diddest wel vnderstaÌ„d me I did not coÌ„clude that princes other men should so addresse theÌ„ to the Ministers of the Church in matters of ReligioÌ„ coÌ„science that they should not deale therin so far as their office should require and to take good hede to what kinde of men they came least that in stede of commyng to the true Prophetes of God and Ministers of Iesus Christe they should addresse them to false Prophetes and Ministers of Antechriste as often tymes it happeneth T. This matter is perillous D. Therefore as those men are greatly to be blamed that make none accoumpt of the true Ministers of God and of hys Churche but wyll gouerne the Churche and determine of those thynges which appertayne to the reformation of the same folowing their own fantasie and opinion or els as though they had to determine of some worldly policie euen so on the contrarie part these kinde of men are greatly to be blamed whiche will not deale in it at all but suffer others to determine of it euen as it pleaseth them and are ready to execute that whiche others shall appoynte without hauynge any consideration of the thynge them selues But euen as shall please the others without due examynyng and vnderstandynge what they do For as the firste sorte vsurpe a greate tyranny ouer the Churche and ouer the Ministerie of the same lyke vnto that of the Antichriste who hath plucked to hym selfe the authoritie to dispose of the Churche at hys pleasure in lyke maner this laste sorte do wronge to them selues and do frame and establishe a derye daungerous tyrannye both agaynst them selues agaynste the whole Church and do confirme Antechriste in the possession whiche he hathe all ready vsurped ouer them For albeit that a iudge before he gyue sentence and before he wyll execute the same do aske the aduise and counsell of hys assistauntes yet doth he not gyue hys iudgemente accordynge to theyr sentences vntil he haue wel examined and vnderstood them Otherwise he should put him selfe in greate daunger and hys office should not be greatly differyng from the office of a hange man For the hange man doth not assiste in the counsell of the iudges he gyueth no sentence he hath no voyce nor medleth with theyr processe or causes of those that are delyuered into hys handes he hath nothing to do but only to execute that which is gyuen hym in charge But a iudge hathe farre other authoritie and greater charge

Selected quad for the lemma: cause_n

Text snippets containing the quad