voyce is to be expected from heauen to teache vs blessed is the man sayth Dauid whom thow teachest He dooth as well teache vs now as in the owld tyme he did the Patriarkes and Prophettes Christ forbadde that wee should haue any moe maister for that wee haue our only maister in heauen Thou seest heerby most vertuous kyng wher vnto at last the matter is come and how truely it was sayd by S. Augustine that all auctoritee is taken from the scripture when a man will not only not be subiect to the authoritee of the scriptures in matters of faith but make them thrall and subiect vnto him neither will contend for the mynd of the scriptures but for his owne For what so euer him self thinketh that will he haue reputed for the trewe and expresse word of God though all other men thinke the contrary By to mych altercation sayth one the truthe is lost And I pray yow is not ▪ the truth now in manner lost Is not with some men the authoritee of the scriptures taken awaye in the which only lyeth all vndoubted truthe Namely since euery man hath sowght to arrogat to him self the iudgement of the scriptures and remouing the sentence of all others hath sought to haue his owne being wyde and straieng from the Churche to be worshipped as the very expresse word of God But could this matter euer haue come to this passe yf these fellowes remēbring them selues to be men would rather haue chosen to followe the iudgement of the Churche and therunto reuerently haue submitted themselues then thus insolently to cōmaunde men to imbrace the visions of their hartes for the word of God VVhen in deed no man lyuing can be of so excellent learning or of so singular holynes of lyfe that it can be lawfull for vs to receyue his opinion for the expresse worde of God But on the other syde where as is a consenting voyce of the whole Churche yf a man dowbt that to be the expresse word of God and a most certayn truth what doth he ells but dowbt whether God be true or no VVhō it is most certayne and vndoubted to speake by the mowth of his Churche Thow perceauest now most fortunat king Sigismond that it is not by and by the expresse and pure word of God what so euer is browght owt of the scriptures From the peruers vnderstanding wherof wee see all heresies haue sproong Namely that the diuell him self did also say for it is written etc. VVhen yet the sence wherwith he browght those wordes was the diuells owne and not the pure word of God The scriptures no doubt are sacred and holy and in them is contayned the very word of God yf the sownd meaning and vnderstanding therof be applyed therunto But heresie is in the vnderstanding not in the scripture the sense not the text is in the fault VVee cōtend not for the scripture with those that haue departyd from vs which boasting them selues so myche of Gods woord doo vsurpe the same vnto them selues alone For they them selues confesse they haue receyued the scriptures from none other but from vs from whom they be departyd who doo allso with reuerence receyue all the Canonicall scriptures They on the other syde because they will not in matters of fayth be subiect to the aucthoritee of the scripture doo receyue only that in thē which by wrestyng may be framyd to serue to their doctryne The controuersy therfore between vs is not of the scriptures but of the sence and vnderstanding of the scriptures Brefely the selfe same varyance wee reade to haue been in all ages betweē Catholikes and heretikes Arius brought foorth this scripture my father is greatter then I by which text as by the expresse word of God he sought to persuade to the ignorant people that Christ the sonne of God was inferiour to his father and was not of the same substaūce with him And in deed yf an vnlerned man come to the wayghing of those naked wordes Arrius may seeme to haue sayde somwhat vnto him But what did hereunto the Catholikes and rightbeleuers They reuerently acknowleged the text But that which Arrius gathered therof they constantly affirmed not to be the pure word of God since Christ neuer spake them in that sence as to teache him self not to be equally God or in any thīg vnequall to his father For in that he was the sonne of God he was of the same substaunce with his father but in that he was the sonne of mā he was inferiour vnto him And allthowgh the sectaryes and followers of Arrius tooke that for the expresse word of God yet the Catholikes ▪ doubted not to affirme it to be the expresse word of the diuell Euen lyke to this is the contention at this daye of the contrary doctrines between the Catholikes and the heretikes For we striue not with them that haue departed from vs abowt the scripture but about the vnderstanding therof And to make the matter the playner let vs consyder but this one place of scripture which is now a dayes commonly alleaged It is sayd to be the expresse word of God Drinke you all of this And doo wee denye this to be the expresse woord of God No but doo willingly grawnt it Yet that it is the expresse word of God in that sence which they that bee departed frō vs doe gather of that text that is it which wee doo vtterly denye For what doo they trowe yow gather of this place of scripture forsooth that all which communicate ye euē the laye people should be bownd by the commaundement of God to receyue the sacrament of the aultar vnder bothe kindes But that Christ spake those wordes in that sense we graunt not But euē as Luther him self once sayd the same in this case saye wee allso That Christ commaunded nothing in this matter as necessary to the laye people because these wordes were spoken to none other but to the Apostles Yow see that here wee differ not abowt the text but about the vnderstanding therof For with no lesse yea and with more reuerence then they which haue deuided them selues from vs doo we Catholikes receiue this text as the very worde of God But they would intrude their owne newe sense forged therunto And wee seeke to defend the sense receyued in the Churche They looue and leeke the sense which them selues bryng not becaase it is trewe but because it is their owne and will needes defend that with toothe and nayle VVee looue and leeke the sense browght by the Churche not because it is our owne but for that wee stedfastly beleue it to be the very trewe sense of the scripture VVhich to be so not one priuatt man but the Churche being as S. Pawl calleth it the piller and sure grownd of truth and wherunto the spirit of truth was promised and sent hath tawght vs. But let vs yet a little
weyght Doo wee not heare MelancthoÌ„ complayne that where hee wrote the confession of Augspurg they now goo about to take from him the name and honour therof For the Illyricans doo gredely challenge that to them selues and labour to exclude from the same the MelaÌ„cthonists with their maister whom as in diuers other things they shewe to haue gone froÌ„ the mynd of his maister Luther so doo they lowdly charge him in the doctryn of the sacrament to haue ioyned him self to Caluin his lore Of which thing Caluin him self also dooth not a lytle glory Now yn that matter which they will haue to bee the summe of the Gospell which is os Iustification Lord how sore Melancthon and BreÌ„tius dissent the one from the other while Brentius defendeth Osianders opinion which the Melancthonistes thinke most execrable So amoÌ„g the disciples of Luther there is litle agreement of the principal doctrines of our religion wherof very contenciously they quarrell emong them selues and be as it were heretikes one to an other so as they neede not to be better blasoned then them selues blasone one an other VVherfore of right Luther must suffer by the lawe which him self gaue to others that there be no disputation allowed to the followers of his doctrine but that so sone as it apperith they be of that sort they bee presently coÌ„demned vnheard For it is no more trewe of the Zuinglians then of the Lutherans which is sayd by the disciples of Luther that they are to be restrayned not by writing but by the Mace and power of the magistrate especially synce neither these bringe almost any thing that was not more then a thousand yeres past condemned for heresie But wee may seeme to haue wandered somwhat from our purpose VVherfore let vs returne to the matter froÌ„ whence wee haue by occasion a litle declyned VVee haue shewyd you before that eueÌ„ at that tyme when that most auncient doctor Tertullian floorisshed heretikes vsed to vauÌ„t to talke and to holde foorth before them the scriptures and that Tertullian doth vtterly forbid all disputation with them or triall of the controuersies to be referred to the scriptures but would haue theÌ„ putt ouer to the tradition of the Churche But dooth not S. Cyprian allso complayne of the deceyts of the diuell who transfigureth him self as it were in to an aungell of light and suborneth his ministers leeke vnto the ministers of iustice teaching night for daye damnation for saluation desperation vnder the veyll of hoape infidellite vnder pretence of fayth and finally Antechrist vnder the name of Christ that while they falsly report thinges not all together vnleekly they may by their subteltie chase and driue awaye the very truth it self Nothing could be sayd more trewly then that which wee fynd to be written by Cyrill All heretikes gather the occasions of their errour owt of the scripture inspired by God corrupting those thinges by their owne malice which by the holy Ghost were well geuen and vttered and so kendling vpon their owne heddes an vnquenchable fier S. Augustin allso sayeth that heresies and peruers doctrine intangling and throwing downe headlong the sowles of men in to hâ—â—â— cometh of none other grownd but wheÌ„ thinges well written in the scriptures are not well vnderstanded and when that which is not well vnderstaÌ„ded is rashely and bouldly vtteryd for a truth And therfore S. Ambrose did thinke good in this sort to describe heretikes Heretikes sayth he are they which by the very wordes of the lawe do impugne the lawe for they adde vnto the wordes of the lawe their owne sence and vnderstanding that by the authorite of the lawe they may sett foorth the shrowdnes and malice of their owne mynd For wickedness knowing authorite to weygh muche worketh her snares vnder the name therof to the end that sythens an yll thing by it self can not be acceptable it may be commended to the world vnder the name of a good thing VVhen they which in the Councell of Carthage were by Agrippinus assembled sayd it was no trewe baptisme which was geuen by Schismatikes and heretikes did they not saye they so found it in the holy scriptures and seemed to coÌ„firme that their sentence by the expresse word of God This councell yet afterward by the auctoritte of the Churche was disanulled But let vs heare Vincentius Lirinensis talke of that matter So great excellency of witte sayth he was in those fathers suche flowing vaynes of eloquence suche a number of them that affirmed it so great leeklyhood of truthe in so many texts of the scripture but after a newe and yll sort vnderstanded that me thinke all their great agreement conspiring in one could neuer haue been ouerthrowen yf only the profession of nouelty which was the only cause of all that great styrre so much then mayntayned defended and extolled had not discredyted the whole matter They therfore were destitute not of textes and authoritees of scripture but of the trewe vnderstanding of them VVherfore S. Hilary doth very well warne vs. Remember sayth he that ther is no heretike but faulsly affirmeth that all the blasphemyes he vttereth are warrantyd by the auctoritee of scripture For hereof Marcion when he readeth the word of God vnderstandeth it not Hereof Photinus could not fynd by his doctrine Iesus Christ to be a man Herof Sabellius when he could not vnderstand this text My father and I be all one could not fynd God the father nor God the sonne Herof Montanus by his madde weemen went about to maynteyn a newe holy Ghost Herof Maniche and Marcion hated the lawe because they found it written the letter kylleth and the Prince of the world is the diuell They vtter all the scriptures without sence and pretend fayth withowt faith For the scriptures consist not in reading but in vnderstanding not in thwarting but in charitable consent and vnitee VVhom S. Hierom following in his booke against the Luciferians sayeth Let not heretikes flatter them selues if they seeme to fynd somwhat in some chapiters of the scripture which they thinke coÌ„firmeth their heresies since the diuell him self hath allso alleaged places owt of the scripture and the scriptures coÌ„sist not in reading but in vnderstaÌ„ding In leeke sort wryteth allso Athanasius of the ArriaÌ„s If sayth he meÌ„ reading some goodwordes of the holy scripture written in these fellowes bookes will therfore by and by take blasphemies for blessinges it will allso come to passe that wheÌ„ they see Iues of this our tyme diligeÌ„tly to read the lawe and the prophetes they will also with the Iues denye Christ Perhapps also hearing the Maniches vouche certayne places of the Gospells they will with them denye the lawe and the prophetes But if throwgh ignorauÌ„ce they do so boyll and babble let them learne out of the scriptures how the diuell him self the inuentour and deuiser of heresies for feare of
trouble the hearers For suche common articles of all Christendom be now sufficiently heard declared and concluded by the writings and generall cōfession of all Christendom They are confirmed by many miracles sealed vp with myche bloud of many martyres defended by the bookes of al lerned men and not now needing any mans conning or deuise to enlarge them Yet is it not in all pointes trewe that this hyperbolicall doctour reporteth the holy fathers to haue done in that Councell of Nice as though they had condemned Arrius vnheard or his cause vnexamined For albeit there be extant in Socrates and Nicephorus an epistle of the coūcell of Nice to the churche of Alexandria and to them which were in Egipt Libia and Pētapolis in which they wryte that they would not indure so muche as to heare the wicked opinion of Arrius the madnes of his mynd or his blasphemous wordes yet is it manifest ynough by the epistle of Constātyne the Emperour which euen there followeth fast after that his doctrine was dilligently viewed and considered For the Emperour vseth these wordes All his sayings and writinges were diligently examined which by their dowbtfulnes or disagreement seemed to brede any pretence or colour If all thinges were so diligently examined how was it then that Arrius was not heard VVherfore that the fathers write they would not vouchesafe so myche as to heare his blasphemous wordes may be more rightly wnderstanded in this sence that after his doctrine was once thoroughly examined and yet he proceded in redoubling his blasphemous talke the fathers would not then vouchesafe to heare him any more but strake him with the sentence of curse and condemnation For that he was heard Socrates plainly shewyth when in the same place he writeth that the Emperour signified to the people of Alexandria the determination of the faith not to haue been simply or rashly made but with great examination and deliberation to haue been set foorth Not that some thinges only were spoken and some thinges past in silence but that what so euer was needfull to be set foorth for the confirmation of the doctryne were layde open and that it was not barely determined but first exactly enquired of and what so euer might geue occasiō of dissenciō or debate were so reiected that nothing cowld be sayd against them Therfore sayth he the Emperour calleth this concord and agreing sentence of the Bisshopps in that Synode the sentence of God and yeldeth thankes to the holy Ghost for so great concord and vnite of mynde among so many fathers Sozomenus allso when he telleth vs that the Bisshops there dilligētly assembling thēselues callyd foorth Arrius and aduisedly searched his propositions For they were very ware not to geeue an headlōg or rashe sentence on either part dooth sufficiently declare vnto vs that Arrius was heard but in dede after his cause was thorowghly examined it is leekly hee was not thē suffred to prate or talke any more But this in the meane tyme is very true that as heretikes allwayes prouoked to disputacion and browght yn newe faythes so the Catholykes lightly auoyded argumētes and gladly reposed them selues in the faith of their fathers as among the writers of the Ecclesiasticall storie Socrates Sozomenus Victor and Nicephorus wee may plainly see Looke in what matter so euer the decree of a councell had once takē order that would the catholikes neuer permyt to be browght agayn in question Athanasius writeth that Germinius Auxentius Valens Vrsacius Demophilus and Gaius exhibited a certayn paper of their confession which they would haue had to be preferred before all the auncient councells But what answer therūto made the Catholike fathers assembled at Arimino VVe said they assembled our selues hither not because wee lacked a fayth for that wee haue bothe pure and sownde but to confound thē which gaynesaye the trouth and attempt newe thinges Yf therfore you now beginning as it were to beleue haue thus written you are not to be accompted as any of the clergy but suche as now beginne to learne the first principles of the faith And if you came hither with that minde as we did then let vs all agree let vs with curse condēne these heresies and hold fast that we haue receiued of our fathers to the end we may cut of all occasiōs hereafter of keping councels since the fathers once already assembled in the coūcell of Nice haue by sure establishemēt and sound determinatiō preuentyd all farder questions It seemed an absurd thing to those fathers that any newe fayth or confession of faith should then be brought foorth and that callyd back into questiō which they had receiued of their fathers for which cause also in the Epistle which they wrote to Constantius the Emperour he reporteth them to haue vsed these wordes VVe humbly beseeche your clemency with benigne eares and fauorable countenaunce to behould our imbassadors and that you admitte not to the reproche of the dead any nouelty but suffer vs to remayne in the rules and decrees of our forefathers whō we affirme to haue doō althinges with great wisedō foresight and direction of the holy Ghost Soothely these newe things which these men attempt do make the beleeuers to faynte in belefe and do stirre vnbeleuers to contēpt of belefe VVhat would these fathers do if they sawe now allmost euery Citye of Germany bring foorth their seuerall faith or cōfession therof and cōtēd to haue them allowed reiecting the faith of the fathers as though they were no Christians Can any thing be imagined more absurd or more wicked As though forsooth our fathers were ignorāt of the Christiā fayth and now at the last Christ were to be knowen vnto vs by the meanes of some fewe such as be in deed traytors vnto Christ VVherfore the opinion of Luther in this pointe is to be commēded to witt that suche men are not to be heard but meete to be condēned without pleading their cause Yet looke what lawe he gaue to the Sacramentaries and Anabaptistes the same must him self stand vnto Namely synce him self is he whom those men professe them selues to followe as their guyde and capitayne as the first auctor of this their departure frō the Churche and father of so many sectes as are now hard to bee nombred for looke what S. Augustin writeth to haue happened vnto Donatus that as he sought to deuyde Christ so was him self dayly deuyded in peecemeles by his disciples the very same doo wee now allso see happened vnto Luther Hee laboured to deuyde the Churche being Christes mysticall body And is not he him self leek wyse deuided os his followers by dayly hacking and mangling But to saye nothing of the sacramentaryes Anabaptistes and Campanes whom perhapps Luther will denye to apperteyne to him are not Melancthon Brentius Osiander and Illyricus professed Lutherans But what spitefull enmitye is ther emong them what bitter dissensions in matters of
vnderstanding of the scriptures is promysed of almighty God So as there can be no surer argument that a man speaketh his owne that is a lye then when he departeth from the sence exposition and consent of the Churche For thē althowgh he bring neuer so many texts of the scripture hee may vtter in dede the expresse word of the diuell but neuer can he in that sorte bring foorth the expresse and pure worde of God For it is as certayn that the diuel openeth the mowth of them which teache Gods word being owt of the Churche as that God him self openeth the mowthes of them which beyng of and with in the churche doo vtter the same And this is the cause that when so euer ther is in the Church memory made of an Euāgelist or any other notable doctour that both in the entry of the Masse and in the Canonicall howres this text of Ecclesiasticus is read In the midle of the Churche he opened his mowth VVherby is signifyed that God openeth the mowth to no mā vnlesse he be with in the Churche From the true sence and vnderstanding wherof who so euer differeth his mowth not God but the diuell doth open How famous so euer any doctour of the Churche bee yet yf he be not with in the Churche if he consent not with the sence of the Churche it is certayn that God opened not his mowth But yf any man speake cōtrary to the sence and consent therof wee need not doubt to saye that the diuell opened his mowth VVho so euer therfore vttereth his owne vttereth a lye and he that speaketh of God speaketh the truth but he speaketh of God which vttereth the scriptures not at aduenture or by his owne priuat sence but with the sence that is common to all that is with the sence of the catholyke Churche And that is it which is truly and properly caullyd the word of God when to the wordes of the scripture not our owr owne sence but the commō sence that is the sence of the Catholike Churche is applyed which to be the very trewe sence and meaning of God is not to bee doubted For thus wee reade noted by Socrates that the Emperour Constantine calleth the sentence of all them which were assembled in the councell of Nice the sentence of God For the voyce of the Church is the voyce of God speaking by her He therfore is a Catholike and a right beleuer and syche as can by no meanes vtter vntruth which being mindfull of that is written woo be vnto foolishe prophetts which followe their owne spirite and see nothing followeth not his owne but the spirit of the Churche not his owne imagination or conceyte but the sence and consent of the Churche Yea thowgh the wordes of the scripture should seeme not very open and playne which syche a one bryngeth foorth yet because he produceth them with the sentence of the Churche he vttereth the very worde of God But if a man will applye therunto his owne proper conceyte if he will temper the scriptures with his owne imagination for he ioineth his owne sence to the scriptures which contendeth so earnestly not for the true vnderstanding of the diuine scriptures but for his owne that he will haue that to bee the scriptures which is his when he owght rather to make that his which is the scriptures yf I saye he obstinatly defend syche his sentence against the common sence and cōsent of the whole Churche he is an heretike and a schismatike And bring he neuer so many testimonies of the scriptures yet he vttereth not the pure word of God but the expresse worde of the diuell Ther is therfore no authoritee taken from the scriptures when it is sayd that heresies spring not so myche of them as of the lewde and faulse vnderstanding of them This is an owld complaynte made by S. Basill that the deprauers of the truth doo not applye their vnderstanding to the scripture but violentlye drawe the mynd of the scriptures to their owne will But notable is the counsell of S. Clement that when the lawe of God is read it bee not read or tawght according to the vnderstanding of a mans owne brayne for there are many thinges in the diuine scriptures which may with force bee drawen to syche sence as eche man shall fancye to him self And therfore sayth he must we learne the vnderstanding of the scriptures of him which keepeth them being orderly deliured vnto him by his forefathers according to the truth VVhich counsell Rufinus writeth those ij lights of Grece Basill the Great and Gregory Naziāzene to haue followed VVho whē they gaue them selues to the only study of the scriptures remouing from them al other secular bookes of Greke writers they followed not in seeking the true vnderstanding therof their owne fanceys but the writings and authoritee of the fathers whom they allso knewe to haue learnyd that rule of trewe vnderstanding from the Apostolike succession But how farre do they differ frō the dealing of these fathers who rashly faull them selues to the wayghing of euery scripture and beleeue it according to their owne iudgement not passing at al vpon the sence exposition of the fathers to wbom they thinke it iniurious to be put ouer But what may bee sayd more rightly to these men by vs then that which wee reade to haue been sayde to the Manichees by S. Augustin Yow see sayth he your dealing tendith to this end that all auctoritee bee takē from the scriptures and that euery mans priuat mynde should tell him what were in eche scripture to be allowed and what to be disallowed That is in effect that the mynde should not by faith bee subiect to the auctoritee of the scriptures but should make the scriptures subiect to the fancye of the mynd So as nothing pleaseth him because it is found written and receiued with high and great auctoritee but therfore it seemeth well written because in some respect it pleaseth his fancye VVherunto doest thow committe thy self thow wretched and frayle sowle all wrapped in cloudes of the fleshe VVherunto doest thow committe thy self Maye wee not well saye also to these men where bestowest thow thy self thow miserable and wretchyd sowlle wrapped in cloudes of fleshe VVhere bestowest thow thy self VVilt thow haue that what so euer pleaseth thee wee should take for scripture and howld that for the pure and expresse word of God And why not that which hath semed good to al that is to the vniuersal Churche VVhat an intollerable pryde is this VVhat an arrogancy and swelling of the mynde VVilt thow so challenge to thy self alone the spirit of God and so pull it from all others that what so euer sense thow wilt bring owt of the scriptures wee showld bee bound to beleue that neglecting the sence and vnderstanding of the whole churche can there be a greater arrogancy or a greater tiranny then this It
that euer they doo to the contrary VVhich may well appere by these their wordes then the which none are more common emong them Trotz Trotz in despight of the Pope and in despight of the Councell Is this to buyld vp Charitee But wherof growe ther emong vs so many debates contentions seditions warres heresies and sectes wherby wee see the churche myserably torne and deuided but of this only that whiles euery priuatt man cacheth vnto him self the expresse word of God and seeketh to vsurpe and appropriatt vnto him self the right vnderstanding therof nothing is lesse sought in reading the scriptures then the edifying of Loue and Charitee VVe see the rude and vnlerned multitude with an intollerable pryde and without wasshing their handes or feete as they saye come vnto the reading of the holy scriptures Yea wee see foolishe and fond woomen arrogat so myche vnto them selues that condemning their fathers dispising their bisshops and teachers setting at naught the sence and consent of the whole Churche they are not affrayed to preferre their owne expositions before all others VVhom yet they know to haue been conuersant in the scriptures many yeares both day and night and to haue omitted no study labour or diligence to atteyne vnto the trewe vnderstanding therof whom they allso knowe to be set ouer them and that they owght in those matters to be subiect vnto them in so myche as they haue the Carke and care to make a iust and good accompt of their soules Is this to buyld vp Charitee Yet thus hath it seemed good to the Archeheretyke of our age who first presumed to geue that was holly vnto dogges and to throwe pearles before swyne vnder whose feete how filthily they be troden who can without teares behould Notable is that saying of Gregory Nazianzen that it is not for all men to talke of diuine matters no nor lauful at all tymes and in all companyes to dispute of all thinges But good regard is to be had when to whom and to what end that is to be doone which matter he pursueth at large Nothing is better then the reading of the scriptures nothing more proffitable But there is a certayn tree caullyd Rhododaphne in Englishe Osiander whose leaues are to beastes poyson and to men medicynable against serpentes Euen leeke vnto this is the scripture which as to sober and wyse men it geueth holsome nouriture so to foolishe and wycked persons it ministreth occasion of heresy and of more wickednes But were it not better to keepe these brute beastes to whom Christ forbadde to geue that which was holy froÌ„ the reading of the holy scriptures then to suffer them lyke spyders to drawe nothing therof but deadly poyson But as for wemen how myche better should they be occuped in spinning on their distaff at syche tyme as they take on them to dispute of the word of God Be all Apostles be all Prophetes be al pastors and teachers sayth the Apostle But now all will be Apostles all Prophetes al Pastours and teachers yea wemen and all Christ would not that his body should be only one member but that ther should be theruÌ„to many meÌ„bers Now these folke on the other syde will haue that all should be one member and one grosse substaunce all of a facyoÌ„ not distincted with any varietee but a certayne vnfrutful heape and confused Chaos without apte proportioÌ„ or measure By which meanes not only the body is weakened and the order of nature peruerted but the auctoritee of God is allso manifestly shaken whyle euery man vsurpeth to him self more then is geueÌ„ him Hereof groweth the dissencion sectes and quarrelles wherwith the Christian world is now tormoyled while neither the hand nor the foote will vouchesaff to doo his duety but euery member will take on him the office of the eye and the toong and so neglecting his owne impudently intrude him self into the office of an other But these perhapps may seeme sooÌ„what froÌ„ the matter which I haue now taken in hand Yet is it not alltogether froÌ„ my purpose and matter But now to returne to my especyall poynt will yow know most vertuous Kyng what is the expresse word of God and what is the expresse word of the diuell For both as I haue before sufficieÌ„tly shewed at large may be draweÌ„ out of one and the self same scripture But yet learne in a fewe the differeÌ„ce If a man so vnderstand the scripture as he doo therby edifye and buyld vp Charite then is it the word of God But yf by his vnderstanding therof he buyld that which is contrary to Charitee then is it become the word of the diuell Yea and that is more marke this If a maÌ„ out of the holy scriptures drawe that sence which may be proffitable to the increase and edifying of Charitee all be it he saye not the very same which â—e whom he readeth as Mathewe Marke Luke or Pawll may be proued in that place to haue ment yet is he not hurtfully deceyued neither dooth he erre from the word of God but he is so deceiued as a man which strayeth somewhat out of his direct waye and yet by coasting in a fayre playne champion cometh to the same place wher vnto that other way would haue brought him As therfore they which by sailyng cut the foming seas haue especiall regard to the Pole and the lode starre called Cynosura and Vrsa minor so they that trauayll in reading of the scriptures must direct the eyes of their myndes to none other thing but only to Charitee wher vnto yf they bend their vnderstanding they can neuer swarue from the word of God seing as I sayd a lytle before all the wordes of God are but one word of God which is Loue. Then the which word nothing is or can be in the scriptures more playne and cleer VVhat a fury therfore is this what a madnes VVhat a blyndnes of mynd The expresse word of God is sought Myche stryuing ther is about the same and yet when the same so expresse and cleer word of God dooth offer it self before our eyes it is not seen VVhen it dooth inculcate it self into our eares it is not heard VVhen it offereth it self willingly as it were to be handled with our handes yet is it not acknowledged or receyued But wretched men they suffer the same lightly to passe away from their eyes eares handes and hartes while they falsely persuade them selues that their saluation consisteth in knowing and reasoning and not rather in louing and beleuing Doth not that place of the Psalme rightly tooche those men Eyes haue they and shall not see eares and shall not heare handes and shall not fele Charitee Charitee Charite doth in euery place of the scriptures come toward vs and offreth it self vnto our eyes it is of al other the cleerest word of God and without that who so euer thinketh knowledge will bring him
faulse prophetes did from the true 3. b. 4. a. Heretikes transfigured into the Apostles of Christ 14. a. Heretikes now like to heretikes in the primitiue Churche 21. b. VVhy heretikes see not the Truthe 101. b. The maruelous blindnesse of heretikes 105. a Heretiks caÌ„ not possibly haue the expresse word of god 106. b The coÌ„flict amoÌ„g heretiks about their priuat churches 109. The cause why heresies springe and increase 111. b. The state of countres where heresy taketh place Ibidem The first and principal attempt of Sathan to bring a man to heresy 16. b Hosius slauÌ„dered extremely by the apologie of EnglaÌ„d 47. a Hosius the paterne of a good Bisshop 67. b The Godly zele of Hosius 111. a. His vertuous prayer Ibid. His great trauail in defending the Catholike faith 111. b 69. a I VVhat harme cometh of innouation and change of lawes The heresy of lustificatioÌ„ by only faith an old heresy 22. a L Howe Luther ouerthwarteth the Churche 17. 18. Luther a sworen enemy to good workes 23. a The lewde practyse of Marcion renewed by Luther 27. a Luther belyeth the Nicene councell 28. b. 29. a Luther wil not haue the SacrameÌ„taryes disputed with 28. Luther cast in his owne turne 32. a The extreme pride of Luther 44. a. b Luther a right minister of Sathan 57. b. The foundation procedinges and successe of Luthers Gospell 82. and 83. Bitter dissensions betwene the LutheraÌ„s them selues 32. The zelous and rigorous Lutheranes 80. a The impiete of a Luther an in ouerthwarting the order of the churche 83. b. An other of the same batche Ibidem Lutherans against the Zuinglians 96. a. Alasco his complaynte of the Lutheranes 97. a. Certaine Lutheranes wil rather doubte of S. Paule then of the Augustane confession 97. b M Melancthon against Luther 98. a. Melancthon coÌ„playned that he had folowed Luther to seruilly Ibidem Foure Lutheran Doctours against MelaÌ„cthoÌ„ Luthers owne derling 98. b The cruelty of Merlinus against the Osiandrines of one Protestant against an other 86. a O The doctrine of Osiander 86. a P Luther graunteth all right Christianite to Papistes 82. a Pride letteth from true knowleadge 1. b. 75. a The intolerable pride of the vnlerned multitude 77. a Pride and selfeloue the cause of all this garboyle in religion 47. b The answer of the kinge of Polonia to the protestantes embassadours 63. a The greate pyete and religioÌ„ of the kinges of Polonia 113. b The variable alteration of Polonian heretikes 69. b False prophets preteÌ„ded Gods worde amoÌ„ge the Iewes 3. a The difference betwene the false prophetes and true as nowe betwene protestants and catholikes 3. b Securite and loosenesse of life preached by the false prophetes as nowe by protestantes 6. b. 7. a b The race and issew of protestants 45. b All and not All in Scripture as it pleaseth protestants 52. a The odious arrogancy of Protestants 58 b A most pestilent doctrine of Protestants 23. a Much of the Protestants doctrine condemned a M. yeres past for heresy 32. b Protestants like to Manichees 44. a The ciuill warre amoÌ„g the Protestants them selues 95. b S The wonderfull sleightes of Sathan 61. a Sathan passeth not on the cuppe so he maye induce the schisme 64. a. 57. a The subtelty of Sathan 65. a Sathan transformed in to an angell of light 14. b VVho throwe them selues downe nowe a dayes at SathaÌ„s worde 13. VVhat Sathans intent is by heretikes his ministers 42. a Sathans full intent and finall purpose 95. a An olde complaint of 10 auncieÌ„t fathers against heretikes for alleaging of scriptures in their priuat sense 32 b. 33. 34. 35. 36. 37. A not able example howe to reade holy scriptures 43. a The diuell alleageth Scripture against Christ 12. Heretikes alleage scriptures against the churche 12. b The workes of olde heretikes full of scriptures 13. a The diuell by his ministers alleageth Scriptures against Christ 19. b One selfe Scripture maye be the worde of God and the worde of the diuell 104. b VVhat all present sectes promise to their folowers 19. a Very proper and apte similitudes 50. b. 53. and 105. Howe the sixt of S. Iohn belongeth to the Supper 55. The reuel amonge Lutheranes aboute the Surplesse 80. a. The Swenckfeldians being protestants will no more the Scriptures 46. b Scriptures depraued by vnlerned and light persons 21. b T Tertullian against heretikes 24. 25. and 26. VVhat is meant by these wordes Throwe thy self downe 58. a The Tigurin and Laskane Confession 70. b Truthe is not priuat or personall but common to all 40. a V Paulus Vergerius a firebrande of sedition 85. b The inconstancy of his doctrine 86. a The sacrilegious wordes of Paulus Vergerius 75. a A most euident displaying of present Protestants by Vincentius Lirinensis 12. b. 13. 14. 15. and 16. VV Rauening wolues 13. b The pretence of Gods worde a most easy pretence of Sathan to deceiue withall 14. b VVhat is the true worde of God 41. b VVhat the expresse worde of God is 50. b VVhat is the expresse and true quickening word of God coÌ„moÌ„ly now called The lyuely word of the lord 100. a The worde of God aptly compared to the Lode starre 105. Howe to knowe wheÌ„ the true word of God is vttered 107. b Scriptures alleaged for good workes 9. b. 10. a b Z Zwinglius against the Lutherans 96. a Ego Cornelius Tansenius testor me certo intellexisse a doctis viris fide dignis Anglice peritis hunc D. Cardinalis Hosij librum De Expresso Verbo Dei hic fideliter versum esse in linguam Anglicam ac proinde ad Anglorum vtilitatem iudico eum typis excudendum Ita esse testor Cornelius Iansenius Sacrae Theolog. Prosessor Lib. 2. de sinibus bo norum malorum 1. Tim. 3. 1. Tim. 1. Rom. 13. Galat. 5. Leuit. 19. Matth. 22. Esa 66. Prouer. 11 Rom. 1. Psal 103. Matth. 11. They are sayd to pryck out the choughs eyes vvhich condeÌ„ne and out of those thiÌ„gs vvhich vvith great coÌ„sent hath byn allovved of old tyme by their forfathers Hiere 28. Hie. 14. 29 Hier. 23. Ibidem Hieron in coÌ„menta ibidem The prophetes of God False prophetes Hiere 14. Hiere 6. Ezech. 13. The difference betvvene true and false prophetts Esa 58. Ioell 1. Ioell 2. Ezech â–ª 33. Hiere 26. Ioel. 2. Hiero â–ª in coÌ„menta ibidem Remigius Altisiodo reÌ„sis Episcopus Ioel. 2. Rupertus Abbas Tuâ—tieÌ„sis Albertus magnus Eccl. 7. 2. Mach. 9. Gene. 4. Nume 16 Daniell 4 HieroÌ„ in Danie Ion. 3. The penaunce of the kyng of Niniuee Hieronymus ibideÌ„ Act. 8. No man ought to stand assured of his saluacion Psal 36. The doctryn of he retikes So Luther in lib. de fide Christiana Ion. 3. Psal 24. Psal 118. Hilarius super psal 118. Ambrosi ' 1. Tim. 4. The fauls prophetes of this our age denye that God hath any regard to our vvorkes * This is the clere doctryne of Luther