by the teachers of deuilish doctrines vnder coulour and pretence of holinesse as they are of the Papistes and not of consecrating or hallowing of creatures to the vse of religion that they should be meanes to sanctifie men which men if the Papistes had any power of sanctifying of all creatures by that texte and that coniuring were a way of sanctification had more néede to bée exercised and hallowed in their owne persons euerie day rather then to receiue sanctification at the second hande from water salt Candles Ashes Frankencense Garmentes and suche lyke altogether without the worde of God For wée haue the worde of God to sanctifie the ordinarie vse of meates and drinkes to nourish vs of water to cleanse vs of Salt to season our victuals of Candles to giue light of Garments to cloath vs and so of the rest But where haue we any worde of GOD to sanctifie any externall creatures that they may sanctifie vs excepte in the vse of the Sacramentes only Wherefore this is a beastly abusing of the holie Scripture to cloake that impietie which can not possibly be hid For the spirit speaketh euidently y t in the later times some shall depart from the fayth attending to spirits of errours and doctrine of Deuils speaking lyes in hypocrisie hauing their owne consciences cauterized or burned with a whot iron forbidding to mary and commaunding to abstaine from meates which GOD hath created to be receiued with thākesgiuing of them that are faithfull and knowe the trueth for all the creatures of God are good and so forth O say the Papistes this is spoken of the Maniches Tacianistes Priscillianistes c. which affirme that GOD made not the worlde nor instituted mariage and not of vs. And thinke yée so easily to shift of so cleare a demonstration when the spirite speaking euidently giueth these euident markes of erronious deuillish doctrine which are found in you as wel as in those olde heretikes For you also forbid marriage and meates to some men at al times and to all men at some times therefore at the least wise the spirit speaketh euidently of Papists as well as of Maniches Eucratites and such like But if the text bée well marked the spirite euidently principally speaketh of you and not of those olde heretikes For hée saieth they shall speake falshood in hypocrisie But the Maniches such like old heretikes as denied God to haue made the world affirmed that mariage was of the institution of the Deuil did not speak lies in hypocrisie but open manifest blasphemy But you Papists that forbid mariage and meats vnder coulour of greater holinesse you I say doe speake falshood in hypocrisie therfore of you the spirit speaketh euidently that you are Apostates haue departed from the faith that you attende vnto spirites of errour teach the doctrine of Denils that your conscience is cauterized with hypocrisie while you pretēd that there is greater holines in one kind of meat then in an other that fish is more holie then flesh or that to eate fish is a more holie abstinence then to eate fleshe or that to eate fish on certaine dayes is a meritorious fasting while you pretende abstinence from marriage to be a necessarie sanctification required of the Ministers of the Churche which the worde of God requireth not as though you could better sée what were cōuenient and necessary for the Pastours of Gods Church then y ◠holy Ghost which alloweth them for perfect good Pastours which being husbands of one wife haue al other qualities cōditions by the Apostle described This is manifest hyyocrisie and fayned holines therfore in your prohibition of meates mariage you speake falshood in hypocrisie then of you Papists the holy Ghost most euidently most directly most properly doth prophecy nothing so euidently directly properly of the Maniches Tacianistes such other auncient heretikes as did speake falshood in open blasphemy in saying that the creatures of the world were naught as made of the euill God of whom also they blasphemed that mariage was ordeined Wherfore it will not serue your turne to turne it ouer vnto such open blasphemers while you say wée acknowledge mariage to be the honorable institutiō of God a Sacramēt we cōfesse Gods creatures to bée good for this is to speake falshood in hypocrisie where as in déede you refuse the creatures of fleshe in your fayned holy fastes because the land was cursed but not the waters and while you exercise and coniure them as though they were possessed of the Deuill and by your exorrisins take vpon you to adde vnto them an other holines power of sanctification then either god gaue vnto them by his creation or doeth allow to be giuen vnto them by his word and by prayer And whatsoeuer like hypocrites you speake in the commendation of marriage you forbid y e same to all that receiue your most holy orders as vnpure as vncleane for them as y t which should pollute defile those holy orders and ceremonies that are ministred by them that are ordeined abusing y e saying of the Apostle They that are in y e flesh cannot please God Understanding by them that are in the flesh maried men wherof it followeth that no maried mā can please God And this doth Syricius Bishop of Rome reason agaynst mariage in a certaine Epistle if it be not counterfeited in his name Wherefore to conclude this matter the Papistes vnder coulour of sanctification which is only in the trueth of Gods worde forbidding meates and mariage which is contrarie to Gods worde doe shewe them selues to be the verie limmes of Antichrist vnto whom that great Apostacy and defection should be made from Christ whereof the Apostle speaketh in the second Chapiter of the second Epistle to the Thessaloniās And thus much concerning the first parte Nowe touching the seconde parte the wordes are these Thy word is the trueth Which words are néedfully added by our Sauiour Christ that séeing hée prayeth that his Disciples might bee sanctified in y e trueth they might know precisely what is the trueth For such is the blindnes ignorance and errour of mans corrupt nature that although it be confessed that GOD requireth trueth in the inwarde partes as the Prophete sayeth yet can not man sée knowe or finde out what is that trueth of holinesse which pleaseth God And yet such is his arrogance that notwithstanding it be Gods truth wherin wée must be sanctified man will presume to assigne it and determine it without reuelation from God euen out of the visions of his owne brayne euen out of his owne imagination So that if hée once conceiue an opinion hee will haue it to bee taken for a certaine trueth and vndoubted knowledge Therefore our Sauiour Christ that neither the worlde should triumph in their blinde errors nor his Disciples whom he had chosen out of the world should be ignorant of the truth doeth in
A Sermon Preached vpon Sunday beeing the twelfth of March Anno. 1581. within the Tower of London In the hearing of such obstinate Papistes as then were prisoners there By William Fulke Doctor in Diuinitie and M. of Penbroke Hall in Cambridge Imprinted at London by Thomas Dawson for George Bishop 1581. A Sermon preached by M. D. Fulke THe place of Scripture which I haue chosen to speake of at this time and vpon the present occasion is written in the 17. Chapiter of the Gospel after Saint Iohn and the 17. verse of the same being part of the wordes of our Sauiour Christ vnto his heauenly Father in that most vehement and heauenly prayer which hee maketh for his disciples and his whole Church a litle before his Passion Iohn 17. Sanctifie them in thy trueth thy word is the trueth AFter that our Sauiour Christ had accomplished his office of preaching and sealed the doctrine of his redemption by institution of his holie Supper finally as it were taking his leaue of teaching his Apostles had instructed them of pacient bearing of his Crosse by setting foorth such comforts whereunto they should leane and by promising the comming of his spirite lifted them vp to a better hope then the present miseries did portende discoursing of the glorie and Maiestie of his kingdom wherof they should be partakers as is conteined at the full in the thrée Chapiters going immediately before The Euangelist declareth in the beginning of this seuenth Chapiter howe hée conuerteth himselfe to prayer that this his most heauenly doctrine might be made effectuall first in the heartes of his Apostles which then were his hearers and afterwarde in all true members of his Churche which by their Ministerie shoulde bée gathered in his name Wherfore among other requestes that hée maketh for his Disciples in this prayer this is one especially that his father would sāctifie them in his truth which is his holie worde the only outwarde witnesse of his will which is as much in effect as that it woulde please his Maiestie of his infinite goodnesse and for his sake who sanctified him selfe for them to be a sacrifice propitiatorie to dedicate them vnto his father to consecrate or hallowe them by his holie spirite vnto him selfe as his chosen and peculiar possession according to that most holy trueth which hée hath reuealed in his worde and doctrine of saluation conteined in the Gospell of his sonne that béeing truely vnited vnto him hée may be glorified in them and they made by him partakers if eternall felicitie Sanctifie them O Father saith hée in thy truth thy worde is the trueth There are two speciall reasons why our Sauiour Christ commendeth his Disciples vnto the holie and sanctifying protection of God his heauenly Father the one conteined in the verse going immediately before the other in the verse that followeth immediatly the one being the great daunger they stood in the other the great and high office also that they were called vnto Concerning the former he said they are not of the world euen am I am not of the worlde In that they were not of the worlde it could not be auoided but that they should be hated of the world as he said also in expresse wordes They therefore that shoulde be hated of all the worlde had néede to bée mightily protected They that had so many enemies must needes haue a strong defender and where should they haue any rest that had all the worlde against them but in God who is greater then the worlde And therefore in consideration of that great perill they were in which must remain in the world although they were not of the worlde although they were hated and persecuted of the worlde our Sauiour Christ committeth them in this prayer to his fathers holie tuition Forasmuch as they are not of the worlde but inheritours of heauen Sanctifie them in thy trueth Againe cōsidering how waightie a charge is laide vpon them as hée sheweth in the nexte verse As thou hast sent mée into the world so haue I sent them into the world hée desireth his Father to make them able to execute that charge saying Sanctifie them in thy trueth thy worde is the truth As though hée should say Knowing that they are men in whom naturally dwelleth the spirit of errour and not of trueth and yet such men as I haue chosen to testifie vnto the worlde the same trueth which thou O heauenly Father hast sent vnto them by mée I confesse they are not able of them selues to know the trueth to speake the trueth to loue the trueth for that mueterate corruption that beareth the sway in all the children of Adam therfore I beséech thee holy Father to sanctifie them in thy trueth euen in thy holy word which is the witnesse and expresse declaration of thy reuealed trueth that by thy sanctification they may be renued in the inner man to will and loue those things which thou commaundest by thy trueth they may be deliuered from errour blindnesse and ignoraunce in which they are holden Captiues and by thy holy worde they may be instructed from time to time that no forgetfulnesse of thy truth do take them but hauing recourse alwayes vnto it as to a light shining in a darke place they may be méete to accomplish the work of so high a calling And this is generally the summe and effect of the wordes of our Sauiour Christ in this his praier Sanctifie them in thy trueth thy word is the trueth But that I may speake of them more particularly I will diuide my Treatise vpon this text into two parts In the former I wil set foorth the request of our Sauiour Christ vttered in these wordes Sanctifie them in thy trueth in the other the exposition whiche hée maketh of the trueth when hée saieth Thy word is the trueth Concerning the request which hée maketh for their sanctification wée haue to cōsider first that it is neither lawfull nor possible for any man to haue any accesse vnto God to stand before his presence to looke for any benefit at his hands without true holinesse For the Lorde béeing holie abhorreth all that is prophane polluted and defiled testifiyng both by Moses and by the Apostle Peter that if wée will approch or come neare vntoo him wée must be sanctified wée must be holie be you holie or sanctified saieth the Lorde for I am holie According to him which hath called you which is holie be you holie saieth the Apostle To shewe that sanctification is necessary the Lorde ordeined all the sanctifying rites of the lawe by which the Tabernacle the Altar the Priestes the sacrifices and all the people were first sanctified and made holie before they coulde be accepted of him to be the Lordes Tabernacle his Altar his Priestes his sacrifice his people Yea this light of God shined euen in the darknesse of naturall vnderstanding so that without reuelation from heauen the Gentiles acknowledged that no man coulde come neare
is not thereby prooued that it is sufficient for our learning No sir but mark the end of this learning that wée may heare by the scripture this that we may haue hope And know you not that hope maketh not ashamed That by hope we are saued Séeing then wee may haue sufficient learning by the scripture to haue hope by hope wée may haue saluatiō is it not manifest y t by holy scriptures we may be abundantly instructed vnto saluatiō And what neede we any far fetched arguments when the Apostle saith in expresse words the scriptures are able to make vs wise vnto saluatiō They are the very wordes of the holy Ghost vttered by S. Paul vnto Timothie when he cōmendeth y t from his infancie he had learned y e holy scriptures which are able saith he to make thée wise vnto saluatiō through the faith of Iesus Christ◠Would any mā think after so manifest a testimonie of y e holy scriptures brought foorth for the sufficiēcie of y e holy scriptures that the papists durst for worldly shame although they be void of the feare of god to cōtinue in their impudēt paradoxe y t all truth is not taught in the holy scriptures That the holy Scriptures doe not containe the whole truth of gods word in such perfectiō but that wée must receiue some parte of the worde of God out of some other testimonie which cannot bée proued out of the holy scriptures There is none so blind as the obstinate that will not sée But who so hath a care of eternall saluation will séeke it in none other word then that which is comprehended in the holy Scriptures séeing by witnesse of Gods spirite they are able to make vs wise vnto saluation which coulde not bée truely saide if there were any trueth necessarie to saluation which were not to bée found and sufficiently proued by the onely authoritie of the holy Scriptures Finally the same Apostle saith in the same place All the scripture is inspired of God is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may bée absolute being made perfect vnto euery good work Coulde any thing be said more fully to expresse the perfection of the holy scriptures or to proue that all true doctrine is contained in them Tush say the Papistes this is nothing to prooue that the word of God or all true doctrine is perfectly contained in the Scriptures Hée saith the Scripture is profitable to teach hée saith not it is sufficient to teach Many thinges are profitable and good helpes which yet bée neither necessary nor sufficient and suche a thing is the scripture without the which the Church hath cōtinued néere two thousande yéeres and so might haue continued still but that God hath added the aide of the Scriptures as profitable to teache to improoue to correct and instruct and yet it followeth not that the Scriptures alone are sufficient and able to instructe a Christian man in all thinges that it is néedefull for him to knowe But there bée other testimonies of Gods worde whereby many thinges are taught which are taught in the scriptures and yet bée as necessary to bée knowne practised of Christians as any taught in the Scriptures What things are these I pray you They will answere the misterie of the blessed Trinitie the sacraments of the Church the baptisme of infants the perpetual virginitie of Mary and such like Concerning the inysterie of the blessed euerlasting Trinitie if it were not plainely taught inuincibly prooued by the holy scriptures the Church in old time labored in vaine to prooue it and defend it out of the Scriptures against so many heresies as Satan raised vp against it But they wil vrge vs to shew where we finde the Trinitie once named in the scriptures A perillous question wee finde thrée persons of the Godhead plainly and perfectly distinguished by the holy Scriptures then what vnreasonable beast is hee that will contend of the name whē the thing is certain Likewise I say of the name of sacramēts although it be not applied in the Scripture vnto baptisme the Lords Supper yet that which is the definition of a sacrament is cléerely in the scripture aduouched of these misticall actions The name of Sacrament is borrowed of the Latine spéech in which no part of y e scripture was first writtē As for y e baptism of infāts I shal haue occasiō to speak of it héereafter In y e meane time I say the papists are very fauourable vnto y e Anabaptists which affirme y e baptisme of infants cannot be prooued out of the holy scriptures so strengthen them in their heresie Touching the perpetuall virginitie of Mary if it be néedful to saluatiō that it should be knowne of euery Christian it is vndoubtedly taught in the scriptures if it bee not taught in the scriptures it is nothing necessary to euerlasting saluation For to stop the mouth of this impudent and arrogant cauiller against the sufficiencie of the holy scriptures the holy Ghoste had immediatly before prouided where the Apostle shewing what vtilitie he spake of namely that which is both necessarie and sufficient said that the scripture was able to make a man wise vnto saluation Therefore the Scripture is so profitable that it is also necessary to giue knowledge of saluation And it is so profitable y t it is also sufficient able to minister abundance of heauenly wisedome to the attainment of eternall saluation O blinde shamelesse cauillers y t cannot or will not sée y t is written in the verse immediatly going before able to put y e whole matter out of cōtrouersie But let vs yet cōsider more of their shameles shifts Admit the papists see not these wordes going before shoulde not bee vrged with them Doth not this very text in w t the apostle cōmendeth y e vtilitie of y e holy scriptures set foorth also the sufficiencie of the same Doth not the Apostle say the Scripture is so profitable that the man of God therby may bée perfect and throughly instructed vnto euery good worke Who woulde require greater perspicuitie or plainnes if hee meane to set his beleefe and not to maintaine his error Yet see what Cobwebs the spider weaueth to couer y e light of this text from the eyes of the ignorant and such as wilfully bée obstinate The man of God saith hée in this place is not taken generally for euery godly man but specially for the Minister of the Churche the Minister of God Therefore although the Minister of God may bée made perfect by the doctrine of the Scriptures it followeth not that euery man may bée so likewise Albeit the Minister hath his whole duetie taught by the holy Scriptures yet hath not euery one of the people his dutie throughly taught in the Scriptures that hée may bée made perfect and prepared to euery good worke For euery good worke in that place
holy scripture therfore the booke of the lawe of Moses was perfect and sufficient for the instruction of that people And what sayeth our Sauiour Christ vnto the Saduces which receiued no parte of the olde Testament but only the fiue bookes of Moses Doeth hée not say they erred because they knowe not the Scriptures and power of God And what Scripture but the scripture of those fiue bookes out of which hée doeth so pithily and effectually prooue the article of the resurrection of the dead that hée stopped the mouthes of those obstinate and arrogant heretikes And who doubteth but euen as that one article of the resurrection was by our Sauiour Christ so substantially prooued so all other articles of Christian beliefe by that diuine wisedome of his might as necessarily bée concluded out of those fiue bookes of Moses This alwayes is to bée remembred that it was neither necessarie nor conuenient for the Church of those times vnto which these bookes alone were committed to vnderstand or know these articles of our beléefe so plainly so distinctly so largely as they were after reuealed by the Prophets especially by the scriptures of the new Testament But that al necessary points of saluatioÌ„ euery thing there to belonging was sufficiently perfectly set foorth in those scriptures which the wisdom of God thought to be conuenient for their instruction So y e they shoulde not depend vpoÌ„ the vncertain credit of meÌ„ but alwaies haue the touchstone of Gods word contained in his holy writing inspired by his spirit to trye examine all doctrines teachers thereby But now y e wée haue shewed that the holie scripture is a sufficient most pleÌ„tifull testimony of the word of God let vs sée what other witnes of Gods word the Papists woulde thrust vpon vs. The word of God say they beside y â— which is contained in the scriptures is continued also partly by tradition partly is reuealed by the sentence and oracle of the church of the chiefe shepheard therof which is the Pope all which is of equall authoritie and certaintie with that which is contained in the holie scriptures And first concerning tradition the scripture it selfe doth testifie that it is to be receiued whether it be by writing or vnwritten For so the Apostle coÌ„maundeth the Thessalonians saying Hold fast the traditioÌ„s which you haue learned whether it be by word of mouth or by our Epistle So say they the scripture it self commandeth vnwritten verities traditions beside the scripture to be holden fast and not to bée despised therefore the scripture alone is not sufficient to teache vs the worde of truth but we must also leane vnto vnwritten traditions There is no Papist almost that openeth his mouth or setteth his pen to paper to defend tradition but this is the principall bulwarke to maintain vnwritten verities receiued by tradition A sore place I promise you Out of which if you will gather rightly you must thus coÌ„clude Saint Paul had taught the Thessalonians partly by preaching and partly by writing and taught the truth in both necessary to be reteined therfore the holy scripture doth not contain al doctine néedful vnto saluation Or thus S. Paule in one or two Epistles had not comprehended all necessarie truth therefore all necessary truth is not comprehended in all the bookes of the scripture For hée speaketh not of traditions that were no where written but not written in his Epistle Signifying whatsoeuer hée did deliuer vnto them either by worde of mouth or by his Epistle was the truth of GOD whiche they were bounde to beléeue and yet hée deliuered nothing for any doctrine of saluation vnto them but that whiche hée confirmed by the scriptures of the olde Testament as it is manifest by y e which S. Luke reporteth of their neighbours the Berthaeans which dayly searched the scriptures if those thinges which Saint Paul taught were eueÌ„ so Wherfore this place doth nothing fauour vnwritten traditions y t are altogether beside the holie scripture but only such as are not contained in the first second Epistle to y e Thessalonians but were preached by S. Paul and tried by the scriptures The strongest bulwarke being thus rased made euen with the ground what force can there bée in their other féeble fortresses why do you so exclaime against tradition vnwritten veritie striue so much for your Castle of only scripture say they know you not that the Churche of God continued more then two thousand yeares without any worde of the Bible written how was the word of God then continued but by vnwritten traditioÌ„ There is not therfore such necessitie of the scriptures seeing y e church could so long continue the pillar stay of truth without theÌ„ but y e nowe hauing the scriptures for witnesse of some parte of Gods word shée may coÌ„tinue the rest y â— is necessary for the instruction of Gods people by tradition only w t out the scriptures Heere is a godly shew for traditioÌ„ but indéed nothing els but a vain shew w tout any pithe of matter yea containing manifest vntruth false matter For the word of God was not so long coÌ„tinued only by traditioÌ„ of men but by a much more certain testimony of truth namely by diuine reuelatioÌ„ from god which was renued in euery age y t the word of God might not stand vpon the bare credite of men or be left to the vnsure deceiueable deliuery of men from hand to hand but be euermore confirmed by heauenly oracle that y e Church might be certaine not to be carried away by vntrue reports of deceueable men but to depend alwaies vpon the mouth of god For in al that time the lord had a regard that his people should not be like children wauering carried about with the wind of euery doctrine by the deceit of men and by their craftinesse which haue a methode of errour as the Apostle saith of the church of Christ since his ascention therfore hée did in all generations beside the tradition and deliuerie of the doctrine of truth from the parentes to their children posteritie sâ—â—rre vp Prophets Preachers coÌ„firmed by extraordinary wonderful reuelatioÌ„s and gifts of his holy spirite which testified of that truth word of God that was continued by tradition y t it should neither bée doubted of among so many errors as Satan raysed vp nor be corrupted either by the subtletie of the deuil or by the infirmitie forgetfulnes of men Wherefore the tradition being thus coÌ„tinued coÌ„firmed was not a bare traditioÌ„ deliuery of meÌ„ such as the Papists would draw vs vnto from the holie scriptures but a most certaine and vndoubted testimony of Gods word his truth such as he in wisdome did sée to be most coÌ„uenient for his church in that season Beside this heauenly diuine reuelation which alwaies waighted vpon Gods word in those times continued by tradition
vnto God no man coulde please God no man coulde looke for rewarde of God without holinesse And this they testified euen in their manner of worshipping of GOD which although it were cleane contrarie to Gods expresse commaundement in visible shapes and bodily images yet they declared by their maner of consecrations dedications purifications and other lyke ceremonies of their owne deuising that such as will haue any thing to doe with God must be hallowed as God is holie and all thinges that apperteyne vnto him The Papistes also euen as the heathen whose religion and ceremonies in many thinges they followe in so many consecrations and sanctifications as they vse in their Idolatrous seruice meane to signifie euen so much And hereof commeth all that preparation pompe and furniture whiche they vse in woorshipping of their Images which they defende by the same reasons and worshippe after the same maner as the Heathen did their Images although nothing be more directly contrarie to the expresse commaundement of God The Papistes thinke their idolatrie to bée defended when they say that they worship not the stockes and stones the matter and fourme of their Images as Gods but worship God in them And did not the wiser sort of the Gentils bring the same reason to defende their Idolatrie Yes verely S. Augustine testifieth that one of them saide I worship not that stone nor that Image which is without senses for your Prophet could not know that it hath eies and seeth not and I be ignorant that this image neyther hath life nor seeth with eyes nor heareth with eares Therefore I worship not the thing but I adore that which I sée serue that which I sée not who is this A certaine inuisible diuine power which hath the preheminence of that Image Behold the Heathen man affirmeth that they worshipped not the Idolles but God by the Idolles euen as the Israelites in worshipping their golden Calfe pretended by it to worship the God that brought them out of the land of Egypt And Aaron proclaimed a holie day to be celebrated vnto Iehoua the only true God The multitude of their Gods which they worshipped also they excused euen as the Papists do for they acknowledge but one God as the principall highest and only gouernour of all the poeticall Gods euen as the Poet Horatius speaketh of Iupiter Qui res hominum ac deorum qui mare terras varijsque mundum temperat horis vnde nil maius generatur ipso c Which gouerneth all the affaires of men and Gods the sea and the lande and the whole worlde with diuers seasons wherefore nothing is brought forth greater then hée neither is ther any thing like him or seconde vnto him yet for all that Pallas hath obtained the next honour vnto him Sée what the opinion euen of the Poets was concerning the principall worship due vnto the highest God But the Philosophers and such as by the Christians were charged with worshipping of Images were yet more subtle and came nearer to the Papistes For they not only affirmed that they worshipped God by the Images as Chrysostome witnesseth but also béeing further vrged touching the multitude of Gods they answered that in Mars they worshipped the power of God in Pallas the wisedome of God in Venus the loue and pleasure of God and so of the rest yea they doubted not to affirme that those pettie Gods whom they worshipped as Augustine sheweth were the powers and Ministeries of that great God and euen the verie same which the Christians call Angelles To whom Augustine very well replyeth and saieth I woulde you would truely worship the Angelles you shoulde easily learne of them not to worship them Euen so I woulde the Papistes woulde truely worship the Angelles they should learne of them not to worship them worship God saieth the Angell to S. Iohn who fell downe at the Angelles féete to worship him for I am thy fellowe seruant and fellowe seruant of all the faithfull the Prophetes and them that kéepe the sayinges of this booke And yet Saint Iohn was not fallen into so grosse idolatrie that hée woulde worshippe the Angell as God but euen as the papistes he was deceiued by humane affection to giue some parte of the honor which is wholy dewe to God to the angell as to a diuine creature and messenger of God Yee I woulde the Papistes woulde ryghtlie worshippe all the saintes of God for then shoulde they learne of them not to worshippe them but God the authoure of theire sanctification to whome all Saynts ascribe all honour all glorye all powre all myght all riches all wisedome all hollynesse all saluation There canne no greater honour bee giuen vnto Sayntes then to honor their Lorde their Sauioure their Redeemer their God their Father their sanctifyer And it is greate contumely and iniury to the blessed Saintes to robbe God of his glorie to bestow vpon them Wherefore if the Papists woulde truely honour them then they woulde follow their faith their obedience their humilitie and all their godly vertues Whereby they should be sure to honour and worship none with spirituall and religious worship but God only whome they alone honoured and worshipped if they were not deceiued as Saint Iohn was in worshipping the Angell Well it is plaine enough by that which hath béen spoken that no man can haue accesse vnto God no man can please God no man can be ioyned vnto God without holines without the which as the Apostle saieth that no man shall sée God Séeing therfore that sanctification is so necessarie we must séeke from whence it is to bee had Our Sauiour Christ in the words of this prayer doth plainly teach vs from whēce all true holinesse doeth flow and by what meanes wée may bée consecrated from whence sanctification is to bée receiued namely from God only the only fountain of all holines as of all good things Sanctifie them saith hée in thy trueth In vaine therefore doe men séeke sanctification but in him that is all holines Our Sauiour Christ by this his prayer teacheth vs not only that holines is necessarie for all the children of GOD but also from whence they must obteine the same For he desireth not at the handes of God that thing which men may either haue of thēselues or of any other Authour then of God only Whereof it followeth that God only sanctifieth his elect by this holy spirite of sanctification through the meditation of his only sonne our sauiour Iesus Christ who as S. Paule saieth is made vnto vs by God wisedome righteousnesse sanctification and redemption Therefore they that seeke sanctification in themselues or by any meanes of their owne labour all in vayne neyther is it possible for them to approach neare vnto God Wherefore the Gentiles although they did know that holinesse was necessarie for them which should haue to doe with God or thinges apperteyning to God yet whilest they sought it in themselues they
came not nearer but departed further from God The Pelagians also which boasted that there was matter enough in them selues which being stirred vp by their frée will might coÌ„secrate them vnto God bewrayed nothing but their intollerable pryde and shamefull ignorance as for sanctification it was not possible for them to attein to any parte thereof For by that Heathenish heresie they placed holinesse in such thinges as were in our power euen as the Gentiles doe For all the ceremonies whiche the Gentiles deuised to consecrate them selues or any thing that they woulde dedicate vnto the seruice of God are in the power of men to performe euen as they were of erronious imagination of men inuented and deuised But the Pelagians although they differed froÌ„ the Gentiles in that they confessed that not by externall ceremonies and bodely rites a man could be sanctified but by inwarde vertues and spirituall puritie not by voluntary obseruations and imagined practises of mens deusing but by obedience and practise of Gods lawe and commaundements yet in this pointe they agreed wholly altogether with the Gentiles in that they held that obedience and practise of Gods lawe was in our power and might be attained vnto by the naturall strength of frée will without the aide of Gods grace although with the aide of Gods grace they saide a man might more easily kéepe Gods commaundementes The papists also will séeme to depart froÌ„ the Pelagians in that they ascribe not all vnto the frée will and the power of naturall strength as they did But they goe not so farre from the Pelagians as they come néere vnto y e Gentiles in such points as the Pelagians did iustly differ from the gentiles For with the gentiles they attribute some power of saÌ„ctificatioÌ„ vnto outwarde Elements and bodily ceremonies and that not onely such as God hath appointed to testifie his grace of sanctification by them as are the holy sacraments but also such as they themselues haue inuented they themselues haue sanctified they themselues haue giuen power of sanctification vnto them without any prescription commaundement or allowance of God in his holy Scriptures such are these bables they call their Agnus Dei Hallowed graines hallowed beades coÌ„ming from his owne holinesse who is the fountaine of Popish holinesse beside anÌ„ hundred of other hallowed creatures the consecration of which is described in their rituall bookes of Agends and pontificals practised in their Idolatrous synagogues yea and to the Pelagians them selues they approch while they teache workes preparatorie vnto the receiuing of grace which being such as are able to dispose men and make them apt to obteine the grace of God of a certaine congruity they hold to procéede of the pure naturals without the grace of God or assistance of his holy spirite Forgetting vtterly that the Apostle saith Wée are not able of our selues as of our selues to thinke any thing which is good but our aptnes or ablenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of God Forgetting also what the Lord testifieth of all the sonnes of Adam That the imagination of mans hearte is euill eueÌ„ froÌ„ his youth And all the imaginatioÌ„s of the thoughts of mans heart are onely euil continually Forgetting also y t which our Sauiour Christ saith to his disciples by which saying the Pelagians of olde time were knocked in the head Without mée saith Christe you are able to do nothing yet some of the Popish Doctors I meane the schoole men are neither ashamed nor afraide to affirme that without grace that is without Christ we are able of our pure naturals to doe some thing that is to prepare our selues dispose our selues vnto a certaine aptnesse to receiue sanctification And the late Councell of Trent accurseth y â— man Whosoeuer shall say that all workes which are doone before iustificatioÌ„ howsoeuer they are doone are sinne or deserue the hatred of God or that the more a maÌ„ indeuoureth to dispose him self to grace so much y e more he sinneth Do they not therefore affirme y t without Christ they may doe some thing whiche shall please God or at the least shall not bée sinnefull and deserue the displeasure of God Is not this as much as to say that all the imaginations of the thoughtes of mans heart are not only nor altogether nor continually euill Except they wyll say that of euill imaginations and euill thoughts may procéede good workes or that euill works deserue not the hatred of God or that the more a man laboureth by euil workes as by hypocrisie superstition idolatrie fals worshipping to dispose himselfe to the grace of God hée is the méeter to receiue it For what sparke of true goodnesse acceptable to God is in the corrupt nature of man before hée being preuented by the frée mercy and grace of God bee indowed with the gift of faith through the spirite of saÌ„ctification Séeing y t without faith it is not possible to please God and all that is not of faith is sinne and that no man can haue faith but of the grace and gift of God Yet dare they pronounce him accursed that shall say sinne is sinne or that sinne deserueth the hatred of God or that hée that by sinne endeuoureth to winne the fauour of God doeth so muche the more sinne and offende God So carefull they are to vpholde the power of man against the grace of God that they defende that some workes doone before iustification may bée doone in such sort that they shall not bée sinne As though he that is impious and vnrighteous altogether may after any sort do such workes as be not altogether impious vnrighteous in the sight of god which is all one as to say y t without Christ a maÌ„ is able to do som thing For séeing god is said to iustifie the impious or vngodly maÌ„ it is manifest that whosoeuer is not iustified is impious and vngodly therefore workes doone before iustification in what sort soeuer they be â—one in respect of the doer be y â— workes of an impious vngodly man and therfore bée impious and vngodly bée wicked and deserue the hatred of God And how shall the vngodly man which is not iustified but is vtterly voide of grace dispose himselfe to grace that hée shall not more prouoke the wrath of God Is there any better way to dispose himself then by praier supplications and Sacrifices But of them the holy Ghoste testifieth plainely that they are abhomination to the Lorde The Sacrifice of the vngodly is abhomination vnto the Lord saith the wise man but the prayers of the righteous are acceptable vnto him Hée that turneth his eare from hearing the lawe of God as euerye vngodly man doeth which is not preuented with the grace of God euen his prayer is abhominable and execrable Therefore shall wée thinke that abhominable praiers abhominable supplications abhominable sacrifices do or may dispose a man to the grace and fauour of
God That execrable and accursed praiers sacrifices doe not rather prouoke the wrath of God then his fauour Are not all the wayes of the impious vngodly man abhomination vnto the Lorde And howe shoulde that which God abhorreth dispose a man or how shoulde a man dispose himselfe by that which God abhorreth to bée a méete vessell to receiue the grace and fauour of God Forasmuch then as all men are vngodly or wicked before they bee iustified fréely by the grace of God all their works must needes bée vngodly wicked and vniust For they are only good and righteous workes which came from a righteous man from a man made righteous or iustified through faith by the grace of God according to the spirit of sāctificatiō which is giuen to thē only that are iustified although neither al the works of a iustified mā are good nor any perfectly good because we haue receiued y ◠spirit in measure our sanctificatiō is begunne not perfected in this life therefore our Sauiour Christe praieth that his father would sanctifie his Apostles in his truth of whō he confessed before y t they were holy cleane that is sāctificatiō was begun in thē by his word which they had hearde in which worde of truth he now praieth that they may more more be sanctified made holy Wherefore all Popish preparations vnto sanctificatiō howsoeuer they denounce the denier of thē to bee accursed are in the sight of God no better then abhominable accursed euen by this worde For God only is the authour beginner continuer perfecter of sanctification séeing that our sauiour Christe prayeth for the continuance perfection of sanctification who was alredy begun in his Disciples who were baptised who had receiued the holy Ghoste who were to bee preserued increased in y t holines which they had receiued by this we learne y t we must daily pray for y e increase of sanctification and séeke it at the handes of God alone who hath promised vpon our earnest prayers to graūt his holy spirite by which wée shalbée daily more and more renewed in the inner man to hate sinne and to loue righteousnesse that the fruites of mortification renouation which are the two parts of sanctificatiō may appeare daily in our life cōuersatiō For this grace of continuāce increase in sāctificatiō y e apostle boweth his knées to the father of our Lord Iesus Christ by the example of Christ himselfe for the Ephesians that he would giue vnto them according vnto the riches of his glory to bee strengthened in the inner man by his spirite And therefore as the beginning of sanctification is only frō Gods grace with out all merite or good disposition of ours so is also the continuance increase perfection of the same the frée gift of God giuen vnto vs according to the riches of his glory and not procured either in whole as the Pelagiās say or in part as the Papists teach by the merites and desertes of men Wherby they make not God the whole only authour perfector of sāctificatiō but ascribe vnto mans merites a portion of this his glory while they affirme that by well vsing of the first graces of God wée may and do merite and deserue the second whereas the Lorde God testifieth by the Prophet Ezechiel that hee will haue all nations to know that it is hée which sanctifieth Israel vnto whō also our sauiour Christe hath recourse in his prayer when he saith Sanctifie them in thy trueth By this hée declareth y t he desireth true sanctificatiō not coūterfet hypocrisie for fained holines dissembled sanctificatiō is worthily saide to bée double iniquitie The corrupte nature of man without the spirit of God is prone and readie vnto hypocrisie and feigned holinesse but all lying and dissimulation is abhominable vnto God wherefore that his Disciples might please God in true holinesse righteousnesse before him all y e daies of their liues He prayeth vnto his father to sanctifie thē in his trueth So shall they not séeke to mocke God with holinesse pretended and wickednesse intended but studie to serue him with an vpright heart vnfeignedly to seeke his honour walke in his wayes all the dayes of their life Moreouer where hée saith Sanctifie them in thy trueth hée sheweth euidently that as there is but one trueth which is the trueth of God so all other meanes and wayes of sanctification then in his trueth are false wayes and meanes and that no true holinesse is attained vnto by them but false holinesse false sanctification although it be neuer so well intended For true sanctification is only in Gods trueth Sanctifie them in thy trueth And this is the cause that the Gentiles in all their consecrations and blessinges could neuer attaine vnto true sanctification but were more more polluted in them because they presumed to séeke sanctification without the truth of God So that although euery thing which they tooke in hand and did was prophane vnholy yet their Temples their Gods their sacrifices their ceremonies their whole religiō was most of all vnpure vnholy vngodly yea most of all filthy detestable and abhominable and of all Christians to be abhorred forsaken because it was false holinesse sanctification and religion which they held and practised Euē so is it in the false religion holines sanctification of the Popists nothing is more abhominable detestable then y e which hath most of their false consecration and is accompted of them most holy as their holie water their holie bread their holie Candles Crosses and such like and especially their holie Masse wherof they make greatest account and their holie Father whom they name affirme not only to be most holy but to be holinesse it selfe But they will defend their coniured water and other their Popeholy ceremonies not to be false holinesse or vntrue consecrations for that they are sanctified in the trueth of God which is his worde for all the creatures of God are sanctified by the worde of God and prayer Thus doth Bristow take vpon him to defende their exorcising or coniuring water salt and suche lyke creatures that they may serue to bee vnto saluation both of bodie and soule Although I might easily answere that it is one thing to consecrate another thing to coniure yet who woulde beléeue they should be driuen to such impudent shifts and malicious wrestings of the scripture if they them selues did not professe it For the sense of the Apostles wordes in that place where he saith that al the creatures of God are good and none to be reiected being receiued with thanksgiuing for it is sanctified by the word of God and prayer the sense I say is manifest to be vttered of all y e creatures of God which are sanctified vnto Christians by Gods woorde and by prayer in the ordinarie lawfull vse of them and especially of meates forbiddē
verie plaine termes decyde the matter and taketh away all ambiguitie and doubt saying Thy worde is the trueth By which saying wee learne that there is no truth in matters appertaining to saluation to Gods glorie to our sanctification but that which is reuealed by God For although in matters pertaining to this worlde and this present lyfe of man much truth may be founde out by studie and sharpenesse of wyt by experience and by demonstration as in the sciences of Arithmetike Geometrie Philosophie and other Artes yet this trueth whereof our Sauiour Christe speaketh wherein hée prayeth that his Disciples might bée consecrated that they might please God by no sharpnesse of witte by no diligent search or studie by no experience or demonstration of any science can be founde out without the reuelation of God and the authoritie of his holy word And therefore the Apostle Saint Paule testified of all the wise men and Philosophers of the worlde that they became vaine in their disputations and their ignorant heart was full of darknesse and they became starke fooles Also that the worlde by wisedome knewe not the wisdome of God as it is written where is the wise where is the learned where is the disputer of this worlde Yea GOD hath turned the wisedome of this worlde into foolishnesse So that although it swel neuer so greatly in opinion of knowledge yet it can not attaine to the knowledge of this trueth Wherefore the reuelation of Gods worde is necessarie for all them that shall bée made partakers of the trueth of the lyfe to come The trueth of matter perteining to this life is opened by GOD in the worlde and in the men of this worlde but the trueth of the life to come is not in the power of man to finde out but commeth altogether by the reuelation of God For it is hidden in God vntill it be vttered by him therefore it is only his goodnesse and mercy to disclose those secret hidden mysteries of his kingdome vnto his elect and chosen children outwardly by his worde and inwardly by his spirite of which the one beareth mutuall testimony vnto the other that wée may knowe the worde of God by his spirite and his spirite by his worde Now séeing the Lord God hath opened his holie mouth to speake vnto vs declare vnto vs by his holie worde those thinges that wée by our wittes could neuer haue sound out wee must giue this honour to his holie worde that as he hath vttered thereby nothing but the trueth so hee hath vttered thereby the whole perfect trueth So that whatsoeuer is necessary for vs to be sanctified vnto gods pleasure and our eternall felicitie all that is conteined in the trueth of God and that trueth of God is none other but euen the same which is reuealed by his holy word Wherefore as it is damnable curiositie to enquire of the trueth of God further then God hath reuealed and shewed by his worde so is it execrable blasphemie to accuse his worde of imperfection as to say all trueth is not reuealed thereby For what great commendation shoulde our Sauiour Christ in this declaration giue vnto the worde of God if when hée sayeth Thy worde is the trueth hée shoulde meane no more but that Gods worde is true whereof no man that acknowledged God did euer doubt But when hée saieth vnto his Father Thy worde is the trueth vndoubtedly hee meaneth as much as though hee had said There is no trueth in the worlde concerning sanctification but only in thy truth and in thy holie worde is conteined all trueth necessarie for mans sanctification and consequently for his eternall saluation The worde of God therefore is a perfect trueth conteining all trueth and teacheth the whole trueth And whatsoeuer is not conteined and taught in the worde of GOD it is no trueth but falshood and errour which thing the wise man verie well considered when hée saide Adde nothing vnto his wordes left hée reprooue thée and thou be found lyar For seeing euerie man by nature infected is a lyar except hée speake agréeable to the worde of trueth hée can speake nothing but a lye Wherefore no man can speake the trueth but hee whiche speaketh the worde of trueth So that to adde vnto the trueth which is perfect in it selfe is to inuent a lye and to prouoke the wrath of God The wise man therefore did wisely ponder the nature of Gods worde to bée most absolute perfect wherevnto nothing coulde be added but that shoulde deserue reproofe of God and argue the Authour of that addition to be a lyar So that it is nowe cleare and out of controuersie with all them that haue any sparke of the feare of God that the worde of God is most perfect in it self and containeth all truth necessarie or conuenient for men to knowe Yea the Papistes them selues will not greatly sticke with vs in this point but that all trueth is taught by the word of God But what vndoubted testimony wée haue of the worde of GOD there is the chiefe pointe of the controuersie betwéene vs. The Papistes them selues will not nowe greatly striue with vs that the worde of God is perfect and that all trueth is taught by the worde of God only but they will not acknowledge that the holie Scripture of GOD is the only vndoubted externall testimony of his worde And hereof arise contentions and controuersies about so many questions as bée in variance betwéene vs. Because wee holde that the holie Scriptures inspired of God doe containe a full and perfect enstruction of all things necessary for vs to knowe to the attaining of euerlasting lyfe The Papistes holde the contrarie that all trueth necessarie to saluation is not taught by the worde of GOD but that wée haue other testimontes of the worde of GOD beside the holie Scriptures And herein they are so confident that vnder colour of some thinges taught by other reuelation then that which is contained in the scriptures they doubt nothing at all to thrust vpon vs suche doctrines as are cleane contrarie to the scriptures as the religious vse and worshipping of Images the forbidding of marriage and meates the robbing of the laye people of the one halfe of the Lordes Supper I meane the Sacrament of his blood and suche lyke matters as bée most directly contrarie to the word of God expressed in the holie scriptures As though it were possible that GOD shoulde haue one worde written and an other vnwritten which is contrarie to that which is written whiche gappe béeing once layde open what certeintie of trueth can wée haue in the worlde In vayne was it saide by our Sauioure Christe vnto his Father for our instruction Thy worde is the trueth if there bée not a certayne and perpetuall testimony of that worde which is alwayes lyke it selfe alwayes the same and wherevnto all thinges that are good doe agrée For vnto trueth all thinges are consonant in it selfe but falshoode by
before the crowing of the Cocke hée shoulde denye him thrise our Sauiour Christ should tel him no more but that at this prayer request hée should retaine such a faith as the Deuill hath so that hee should know y e truth in his conscience although hée did deny it with his mouth What comfort coulde Peter haue by this faith which rather did increase his sinne in that hee was not ignorant of the truth then help his weaknes whereby he was afraid to confesse the truth Wherfore seeing Peters faith for confirmation wherof our Sauiour Christ did pray was that true liuely faith by which Peter was raysed vp from weakenes to a trust in Gods mercy and a sure hope of saluation it is manifest that hee prayed not for the sayth of such successors of Peter as succeeded only in place not in true faith but continuing in wickednes and refusing a good conscience mâ—de shipwrack of the faith and are thrown down into euerlasting condemnatioÌ„ Well this notwithstanding let vs imagine y â— Christ prayed for the continuance of a dead deuilish faith in Peter his successours that is such a gift of knowledge that they can not erre in any question of fayth shall that bée found in all the Bishops of Rome that glorie in the succession of Peter No verely For many times the Pope is a man voide of learning and knowledge of diuinitie as most of y â— Cardinals are out of which order hée is coÌ„monly chosen and euen this Pope that nowe raigneth Gregorie the 13. by reporte of them that haue séene him and heard him speake is not greatly learned And oftentimes as the storie reporteth of them they haue béene but pelting Canonistes comming vp of Scribes and Notaries neuer professing nor taking vpon theÌ„ y e knowledge of diuinitie And shall wée thinke that he which is this day an vnlearned man not able to decyde a meane question in diuinitie béeing to morow chosen Pope and set in Peters chayre is sodainly endued with such knowledge that hée cannot erre in any thing or rather that the spirite of Prophecie commeth vpon him as it did vpon Caiphas which spake the truth without his skill and against his will because he was high Priest of that yeare Uerely I will not deny but God may direct the tongue of the Romish Caiphas that hée may vtter at one breath both a blasphemie and a prophesie as that Iewish Caiphas did but albeit hée were able to prooue that hée sitteth in Peters chaire aswell as the other could prooue that he sate in Aarons chayre that Peters chayre is set vp by God aboue all other Bishops chayres as well as Aarons chayre was set vp aboue all the Iewishe Priestes stooles yet shoulde not the Pope haue greater Priuiledge then the High Priest had For the best high Prieste that euer was of Aarons order might bee deceiued and many were Heathenish Idolaters as Vâ—ias Menelaus Alcinus Iason and other wicked Saduces as Annas and Caiphas which denied the resurrection and immortalitie of the soules Such as Pope Iohn the 2. was who was conuicted of that heresie in the Councell of Constance For such hell houndes our sauiour Christ prayed not that their faith might not faile nay rather hée saith expressely in the 17. of Iohn That hée prayeth not for this worlde but for those whom his father had giuen him out of the worlde Séeing therfore a number of Popes haue been by the Papists owne confession children of this worlde and not children of light no true members of Christe it is certaine that hée prayeth not for them and therefore wheÌ„ he praied for Peter he praied not for all his successours Yes say the Papistes y t the Church may alwayes haue one that may confirme or strengthen the weak brethren or as though one singular person were able to confirme all the brethren in all places of the worlde aswell as Peter was able to strengtheÌ„ his fellow disciples at Ierusalem Beside that the very words of Christ are plainly directed vnto the person of Peter with suche a circumstance as cannot agrée to all his successours admitting y e Bishops of Rome were the only successours of Peter And theÌ„ saith he after thou art conuerted strengthen thy brethren All the Bishops of Rome haue not denied Christe as Peter did that they might bée conuerted Wherefore it is spoken singularly vnto Peter in respect of his fall that hée shoulde bée conuerted and by experience of Gods mercie bée better able to strengthen his weake brethren who were in dauÌ„ger to fall as déepe as he if Gods goodnesse had not vpholden them Hether to therfore we haue not found such assurance of truth in y e successioÌ„ of Peter that we should acknowledge any vndoubted witnesse thereof beside the holy Scriptures which although the Papistes woulde miserably racke out of all ioynte and order to establish the dignitie of their popedome yet can they finde nothing which is not by the onely testimonie and authorite of Scriptures prooued to stand against them Let vs nowe see what experience saith of the failing of Peters faith in his Successours and the certaintie of truth in the determination of Councels confirmed by the Pope for the most of our English papistes as I said before acknowledge no councell to bée lawfull and frée from error except if bée confirmed by the Pope if experience therefore doe prooue that Councels and Popes haue shamefully erred it is manifest that they ought to be no rule of truth vnto christians as they are pretended to deface the only infallible rule of the holy scriptures To prooue the error of the Popes I will not beginne w t Marcellinus which offered Sacrifice vnto idols for it will be quickly answered that his faith failed of infirmitie not of ignorance of the truth being ouercome with the terror of persecution not beeing deceiued with the error of the Gentiles Neither will I stande vpon the presumptuous censure of Victor who for difference in a Ceremonie tooke vpon him to excommunicate all the Churches of Asia for which hée was sharpely reprooued by Irenaeus Polycrates other as Eusebius testifieth by the Bishops of Asia which countermaunded him in his proud and vncharitable excommunication I am able to iustifie my terme of countermaunding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did countermaund him saith Eusebius Victor commaunded them to al stain from the Communion and they on the contrary side commaunded him to be quiet By which is manifest that the bishops of Rome vsurped authoritie was resisted euen in the first claime and practise of it For as I declared before Anicetus dissenting from Polycarpus in the same question offered him no discourtesie but brotherly did communicate with him yea permitted him his place to celebrate for honors sake well although the error of Victor is héere reproued by Irenaeus and many other holy Bishops yet I will not vrge it because they will say it was an error in discipline
that the Councell of Basill lacked the Popes confirmation No truely for although I might alledge the confirmation of Pope Foelix whiche was chosen by the same Councell after they had deposed Eugenius for his contumacy the Bull of Pope Nicholas the fift which succéeded Pope Eugenius and confirmeth all thinges decreed in the Councell of Basill yet I will stande vpon the very same Eugenius the fourth which gathered held the Councell of Ferraria and Florentia against the Councell of Basill For euen the same Eugenius after he had in thrée solemne Buls in which hée complayned that the Councell of Basill vsurped authoritie aboue the Pope decreed the dissolution of the same condemning all the doings thereof at the length was compelled to reuoke his own Bulles and to declare that the Councell was lawfully coÌ„tinued notwithstanding his Bulles and decrees to the contrarie His Bull of reuocation is to be seene in the 16. Session of the Councell of Basill Beside this in the nexte Session hée was sworne by his legates when they were incorporated into the Councell to defende that Councell and by especiall wordes to defend the decrée of the Councell of Constance made in the fourth Session therof by which the Councell is decreed to bée aboue the Pope and the Pope bounde to obey the Councell and the decrées therof Last of all by his Presidentes hée accepted such presidency of the Councell as the councell would graunt which was without all iurisdiction of compulsion béeing him selfe compelled to retaine that order of proceeding with the councell before his presidency was admitted had obserued and woulde not change now that they were content to make him in his legates there president What certaintie of truth therefore may bee looked for in the determinations of Popes and generall councelles you may easily perceiue You haue heard the couÌ„cell against the pope and the pope against the Councell Councell against Councell one pope against another pope and the same pope against himselfe and all this is one question whether the pope or the generall Councell ought to bée taken as an infallible rule of truth that cannot erre Out of which contrarie decréees no other certaintie can bée concluded but y t it is certaine they may both erre and therfore it is euident that there is none other certaine and vndoubted recorde of the worde of truth but onely the newe Testament and the olde the holy Canonicall bookes of the holy Scriptues as it were easie to confirme euen by the iudgement of the most auncient and best approoued Fathers but that I haue alreadie helde you so long as I may not procéede any further After the sufficiencie of the holy Scriptures to teach vs al truth being thus maintained and the obiections made by the aduersaries coÌ„futed I had thought to haue added an other discourse concerning the right certain way of interpretation and vnderstanding of the holy Scriptures but because the time is so far spent y t I shall not be able to go through it I will altogether omitt it desiring God of his infinite mercy that as hee hath testified by his sonne our sauiour Christ Iesus y t we can haue no accesse vnto his Maiestie without sanctificatioÌ„ in the word of truth so it would please him by his holy spirit to coÌ„secrate dedicate vs wholy vnto his pleasure that following the infallible rule of truth described in his holy word we may glorifie his name in this life and after be partakers of eternall felicitie purchased vnto vs by the only merites of our Lord Sauiour Iesus Christ vnto whome with the father the holy Ghoste one eternall God be al honor glory power dominioÌ„ now and euer Amen ¶ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for George Bishop 1581. 2. Pet 1. Leuit. 11. 19. 20. 1. Pet. 1. In Psal. 96. In Epist. ad Eph. hom 18. In Psal. 9. 6. Apoe 19. 20. 22. Apoc. 7. Hebr. 12. Iam. 1. 1. Cor. 1. 2. Cor. 3. Gene. 8. Gene. 6. Iohn 15. Sess. 6. Can. â— Rom. 14. Heb. 11. Ephe. 2. Iacob 1. Rom. 4. Prou. 15. 21. Prou. 18. Rom. 4. Rom. 3. Ioh. 13. 15 Leu. 11. Ephe. 3. Ezech. 37. 1. Tim. 4. Rom. 8. In Epist. ad Himer 2. Thess. â— Psal. 51. Rom. 1. 1. Cor. 6. Prouer. 30. Deut. 12. Deut. 4. 12. Esaye 8. Iohn 5. Iohn 17. Rom. 5. Rom. 8. 2. Tim. 3. 2. Timo. 3 2. Tim. 3. Act. 17. Ioan. 5. Luk. 24. Deut. 13. 2. Thes. â— Ephes. 4. Hebr. 11. Rom. 10. Gen. 4. Gen. 5. Acts. 7. Lib. 3. Cáp. 2. Lib. 2. Cap. 35 Luke 3. Lib. 2. Ca. 26 Lib. 3. Cap 3â— â—usch lib. Cap. vlt. Ephe. 2. Rom. 10. 1. Tim. 4. Apoc. 2. Gal. 2. Rom. 3. Ioan. 16. Act. 10. Gal. 2. 1. Tim. 5. Ephes. 5. Gal. 5. Rom. 3. Iac. 2. Lib. 5. Cap. 26 In Catalog 5. Cap. Inpatifi Contra. 〈◊〉 lib. 1. Cap. 2. Contra. du Epist. Pelag. lib. 2. Cap. 4. 1. Cor. 11.