God and of his woorde and in what sorte they should liue that they wyl vnderstand and knowe no more in that behalfe then they do already know for that they do already knowe as muche as they ought to knowe euen as though a man in thys whole lyfe tyme were able to come to suche perfection of knowledge and vnderstanding of godly thinges that nothing mought be added therunto D. Saynt Paule who was taken vp into the thyrde 2. Cor. 1◠13. heauen and did there vnderstand of thinges of the whych it is not lawful for any man to speake was neuer of that opinion For he doth declare that all that euer we may vnderstād vpon the earth of those matters is nothing els but 1. Cor. 13. as we should behold a thing in a glasse or in a darke cloud or mist Wherfore whilest that we do liue in this world we must thinke that we are alwayes lyke vnto little children as touching thys godly vnderstanding and that we haue neede to profit and increase in the same dayly euen as doo the little children that are at the schoole and that we shall neuer see it as it is vntyl that we be with God and see him face to face and know him as he hath knowen vs. For if ther be no man of so excellent a spirite that euer maye attayne vnto the perfect vnderstanding of humaine and visible thinges nor yet of one of those sciences that appertaineth vnto this earthlye lyfe howe great presumption is it then for mā which is wholy created ignorant as touching godly things so muche to challenge to him selfe the knowledge and vnderstanding of those thinges of the which the Angels themselues cannot perfectly vnderstand T. Surely it is a great presumptiō of vs if we thinke that we be more perfect then are the Angels ¶ Of the true knovvledge of God and of the true maner hovv to knovv hys vvyll and of the contemplatiue and actiue knovvledge of the same D. OF the other parte there is one thing to be considered in the knowledge and vnderstanding of the wil of God which thing fewe men doo note That is that we may not iudge of that science and knowledge as wee doo of diuers humane sciences of the onelye knowledge wher of many men hold them well satisfied wythoute anye further practise of the same For thys godlye knowledge consisteth not onelye in contemplacion requiring nothing but contemplatiue teachers to instruct the mynde of man but requyre also the wyll and actiue Teachers and practisers And for thys cause Christ doth not say onely hee that wyll knowe but he that wyll doo the wyll of hym that sent me he shall knowe of my doctrine whether it be of God or Ioh. 7. whether I speake of my selfe For there are that for curiositye and for some other affection that they haue that are desyrous to know the wyll of God but not to that ende to direct their lyues according to the same And therefore our Lord Iesus Christ declareth playnlye by these wordes that there is nothyng that letteth men from the knowledge of the truthe of God but onelye the wante of the feare of God and of good wyll to obey and honoure hym Wherefore it followeth that there is no true knowledge of God but onely that whyche is ioyned wyth thys good and prompt wyll and that none can iudge of the Lordes doctrine but those that are of suche a mynde T. If the matter be so a man may not thinke that he vnderstandeth or knoweth anye thing althoughe he haue all the holye scriptures by hart and that he can deuise and discourse thereof at pleasure lyke an Angell if he haue not the effecte of that doctrine imprinted in hys hart and that hee bee as it were clothed wyth the same in such sort as he may put the same in practise at all tymes ¶ Of the true study of the holy scriptures and of the true fruite that commeth of the same D. THat is verye true For if it were sufficient to haue onely a bare knowledge of Gods woorde and so beholde it in the ayre wythout hauing of the wyll reformed by the same the deuill shoulde in thys sorte exceede al men in religion For hee hath knowledge and vnderstandyng inoughe if that he had a wyll according to the same And therfore it is not onelye needefull for vs to heare the word of God and to studye the same for to vnderstande that that is contayned in that same doctrine and then to proceede no further and to make it as it were a studye of Philosophye contemplatiue But we doo chiefly neede to wrap and clothe vs therein and to put in vse and to practise in our lyues that whych we doo vnderstande and knowe or els to what ende doth our knowledge and vnderstanding serue For to what ende doth a manne learne an occupacion Is it for that he wyll neuer vse it or els onelye to talke of it wythout practising the same Wouldest thou thyncke hym perfect in anye occupation that neuer did practise the same nor neuer declared hys experience by anye peece of hys woorke T. No truelye D. Wouldest thou then thinke hym to be a good Christian that onelye doth boaste hym of the name and knowledge of Christianitye wythoute the declaryng of the same by hys woorkes T. No in deede ¶ Of suche Christians as are ignoraunt of the vvorde of God and of those that abuse theyr knovvledge in the same D. ANd nowe whyche thynkest thou more woorthye of blame eyther hee that doth knowe no occupacion and woorketh not or els hee that hathe a good occupacion and hadde rather to loyter and to be slothfull and idle then to woorke at hys occupation T. Thys last man whiche doth moste abuse the gyfte of God Wherefore if I shoulde see suche men in necessitye I woulde not verye wyllynglye geue almes to hym that hath had so small care to learne some occupacion whereby he myghte iustlye lyue muche lesse to geue vnto hym that had rather fast and become a begger then to woorke and trauaile for hys lyuing when he maye D. And howe wouldest thou handle hym that hath a goodlye wyt and is well exercised and very excellent in some occupacion and doth trauayle in the same wyth all diligence but not to doo anye thyng wherby the glory of God or the wealth of hys neighbour might be auaunced but rather to let and hynder both the one and the other and to lyue in all villanye and filthines T. I would iudge hym woorthy to be hanged or at the least to be whipped For if the others be worthy to be accompted vnprofitable and wicked this kinde of man is much more woorthye to be so accompted of in as muche as he is not Matth. 24. and. 25. onelye content to hyde in the earth the talentes that God hath geuen hym and so to keepe them wythout yeldyng any profyt of them but that woorse is hee bestoweth them
cloke therwith their disobedience rebellion against the word of God for whē al is said theris but one thing that hindereth all this to wit that such mē will not be obedient to the voyce of the Lord nor take coūsell of him nor folowe him But for so muche as they dare not say and declare the same openly bycause that they will not be knowen to be such as they are in dede but would be thought of mē to be honest and such as feare God they seke these shiftes and starting holes They are lyke to those aduocates that pleade an euill cause who haue determined to do no right to their contrarie partie but seeke onely by cauilling how to shift out the matter bycause that they will neuer be enforced to grow to any honeste ende ¶ Of the langage that is in the heart of the hypocrites vvicked and hovv they cloke it before the vvorld D. THou hast stricken the white in the middest and haste touched the very pithe of that vniuersall disease that raygneth throughe out the worlde the whiche Iesus Christ doth thorowly open vnto vs when he sayeth speakyng of hys doctrine That he that is desirous to do the will of hys Iohn vii father shall soone knowe whether it be of God or no. There is but one thing that disguiseth this whole matter which is that some of them can couer and cloke otherwise and more finely then can the others T. It is certayne without any circumlocution that those whiche searche out such starting holes should rather say euen at one worde that whiche the wicked ones spake of whom the Scripture in the boke of the Prophetes declareth sayinge we haue nothyng to do with Esay lviii Psal ii God We will not knowe hys wayes nor walke in the same nor yet beare hys yoke D. It is very true But that shoulde not bee so honorable for them nor haue so good a grace For although they speake it in theyr heart they will in no wise that the world vnderstand it yea and that which is more vile they ar so beastly do so much delight in their folly and filthy sophistrie that they thincke euē by the same to be able to abuse and mocke God euen as they abuse and mocke men as though he sawe not the wickednes of their hartes and wanted wisedom vnderstanding how to trap the subtil and craftie in their cauteles and finesses ¶ Of the persecutours of the veritie and of the diuerse sortes of them T. NOw if those of whō we haue already spoken haue very slender reason to alledge howe do you thincke of those that are not contented with such excuses but employ their whole forces to persecute the truth of God and as many as will teach folow the same D. There are thre sortes of these kinde of people there are of them that persecute the truth and those that folowe it of a certaine malice euen against the witnesse that the spirit of God yeldeth in their own consciences onely for hatred that they beare agaynste God and his truth There ar also others which do it not so much for hatered that they beare agaynst the truth as for the honors and riches which they hope to obtaine by resisting the same or els that they haue already obtayned The third are those that do the like throughe ignoraunce ¶ Of such as persecute the truth of a purposed malice and of the sinne agaynst the holy Ghost or sinne to death T. WHat sayest thou of the first sorte of those men D. I say that they are of the very nature of the deuill for he hath no cause to hate God and his truth but onely of the wickednes that is in hym and of the enuie and immortall hatered that he doth beare to God and his truth T. Then is the sinne of suche men lyke to the sinne of the deuill D. It is euen so wherfore they shall haue lyke punishment for they shall neuer obtayne pardon nor grace T. It is then that sinne that Iesus Christ doth call the sinne agaynst the holy Ghost and saint Iohn sinne vnto death for the which Math. xii Iohn 5. he forbiddeth men to praye But thinckest thou that there are any so wicked and so full of malice vpon the earth that wil so of purpose make warres against God D. If ther wer none then would none haue bene found amōg the Scribes and Phariseis and the rest of the Iewes before whom Iesus Christe made mencion of the sinne agaynst the holye Ghost I do thinke he would haue holden no suche purpose ne yet Sainte Iohn neither And I am well assured that Alexander the Coppersmith of whom Sainte Paule complaineth much writing to Timothe did very nere approch the nature of such if he were not fully such an one or els I should greatly marueil of the prayer that saint Paule maketh ii Tim. iiii against him saying Alexander the Copersmyth hath done me great hurt the Lord reward him according to hys desertes of whom be thou ware also for he hath greatly resisted our preaching If he had offended rather of ignorāce then of malice I beleue that Saint Paule woulde rather haue praied for him as he did in the same epistle for others with whom he was not well pleased I doubt not but he would haue followed the example of Iesus Christe and of saint Steuen who prayed for their persecutours rather then to haue prayed against him For it semeth that he had no hope of his conuersion and health T. Men may cal these kinde of men the most wicked of all wicked and the eldest sonnes of the deuil But it is wonderful to see them so wicked and to see them so dispitefully to make wars agaynst God and his truth and yet they wyll couer them with the name of God of the zeale of his glorye For ther is none be he neuer so euil if he be not vtterly desperate but when he persecuteth the truth he wil pretend to fauour the same and would that men should thinke that he persecuteth not the truth but errour and lyes for the mayntenāce of Gods truth D. The matter is verye apparant namelye in the Scribes and Phariseis and in the bishops high Priestes Princes of Ierusalem which crucified Iesus Christe and Math. 24. 27. 28. Iohn 5. 8. 10. 11. 18. 19 yet fayned that they persecuted him for blasphemyng ▪ the maiesty of God Wherfore the more that suche men so villanously abuse the name of God wherewith to couer their murders and wickednes the more are they accursed and worthie of greater iudgement ¶ Of those that resiste the truth vvittingly and do persecute it agaynst their ovvne consciences to please men therby and to get the riches of this vvorlde and of the calamities of these dayes T. LEt vs leaue this first kinde of men and let vs speake of the other two kindes of persecutours whom thou hast already named D. The second
no fayth For fayth may haue none other regard obiect subiect nor foundation but God in Iesus Christ his only truth Yf it haue any other foundation if it be builded vpon men and vpon the opinion that men shall haue of them it shal chaunge as men do and as the opinion doth that men haue conceiued It shall fall when they fall it shall be inconstant variable and subiect to chaunge euen as they are For she shal not be builded vpon Math. xxii i. Pet. ii Ephes ii i. Cor. iii Math. xvi the liuely stone whiche is Iesus Christ and vpon the sure foundacion of the Prophets and Apostles vpon the which the true Church must be builded if it will endure agaynst the gates of hel and the whole hellish power otherwise how may it be a faith For these vices are as contrarie to fayth as is the fire to the water Wherfore such as dwel vpon mē in this sorte and do not discerne of thynges nor proue the spirites whether they be of God or no according to the Coūcell gyuen by Saint Iohn What assurance may they haue Iohn iiii in their consciences Whylest they are at rest and that they be not assayled by temptacions nor wakened by the iudgement of God and that they do haunt among such as are of the same religion that they are of it semeth vnto them that their faith is very sure strong but when they shal find thēselues assailed with diuers temptacions compassed roūde with great daūgers that God shal a litle astoone their cōsciences with his iudgemēt they shall then finde what stay they haue of mē that there is no perfit assuraūce nor true quietnes of cōscience but in the true faith engendred in the hartes of mē by the very persuasion of the word spirite of God And if it should happē that they should be cōuersāt amōg men of an other Religion what would they then do T. Yf they should be in Turckie they would as well receyue the lawes of Mahomet refuse the Christian Religion as the Turckes do for they haue euen the same reasons and argumentes to do it as otherwise they haue to accepte or refuse that whiche they haue already receiued or disalowed They would euē do the lyke if that they were among the Iewes or any other nation whiche should hold any other religion then the Christian D. It is not to be doubted ¶ Of the honor that is devve to good and true teachers in the Churche and of the meane that vve ought to kepe to the ende that vve do gyue neither to much ne yet to little credite to men hovv perillous a thing it is to trust to much to a mans ovvne iudgemente T. IF the matter be as thou sayest to what purpose do the good doctors serue which haue receiued so many excellent giftes of God for the edifying of his Churche D. I say not these thynges to despise or condempne them for we should be to much vnkynde towarde them if we should condempne or despise them considerynge they haue taken so greate payne to make the holy Scriptures more playne and easie vnto vs and that by their laboure wee haue had greate commoditie They haue sweat to delyuer vs from a greate deale of payne and trauayle and haue greatlye holpen vs with their labour and made the way more plaine for vs. Also we should be to outragious against God if that we should despise them blasphemyng the giftes of hys holy spirite whiche he hath bestowed among them Wherefore thincke not that I do alow the iudgement of certaine rashe men or fauoure a nomber of puffed prowde spirites who without any regarde condempne all men esteemyng none but them selues Bycause they haue knowē that the worlde hath bene seduced by gyuyng to much credite to the iudgementes of men and haue bene to lyght of credite not enquiryng of the truth by the witnes of the holy Scriptures they haue gone so farre on the other syde that they are no lesse to be blamed then those whome they do condemne For if it bee perillous to credite to muche the iudgementes of men so is it also daungerous if that we gyue not that credite that we ought to do to the iudgementes of those which gouerne them selues accordyng to the worde of God T. It is a very hard matter to kepe measure and meane and so to do thinckyng to auoyde the one sorte of extremitie and perill that wee fall not more daungerously into the other For if I gyue no credite to the iudgemente of others but will dwell wholly vpon myne owne and vpon my oppinion wherin am I more worthy of prayse then they whō I do condempne Am not I a man as they are D. There is no doubt but if I do folow onely mine owne iudgement fantasie I folow the iudgement of men for I am no God any more then other men are If the others be to be blamed bycause of their ouer muche lightnes negligēce raysh belife follie so should I also feare that I be not subiecte to greater blame through follie pride selfe will false persuasiō of my selfe T. Here is no smal daūger but before all other things we ought to feare least we stand to much in our owne con trust to much to our owne iudgements vnderstanding despising the iudgementes of others to be to much gyuen and wedded to our own willes For this vice is meruellous daungerous is the chief fountain and cause of all heresies and Scismes whiche are the most daungerous pestilences that may happen into the Church D. Therfore haue I sayd these thinges to the ende that we mighte know how to folow that moderation the which S. Augustine hath folowed without giuing more or lesse vnto men then faith Christian charitie may endure yelding alwayes to God to the canonicall Scriptures that honor which we do owe vnto thē taking good hede that we gyue no more to Councels to men then to them what apparēce or shew so euer they haue For they that come to Councels are men And in that they are men they are chaungeable subiecte to errors and vntruth They do conclude accordynge as the spirite is by whom they are gouerned If they be led by the spirit of God they wyll conclude in the fauour of the truth yf they be led by the spirite of error as were the Prophetes of Achab agaynste Miche they will maynetayne and confirme lyes i. King xxii And by these meanes they that shal followe them shall bee in very good case ¶ Of the difference that men ought to put betvvene the doctrine and vvritings of the Apostles and Prophets and of those that came after them and the cause therof T. I Do confesse that those which come to the Councels are men but a man may replye that in a lawfull generall Councell they are guided by the holy Ghost and that he will not suffer them
those thinges whereof we haue alreadye discoursed to that purpose and because I will not be to tedious vnto thee D. Feare not to demaunde of me for there is nothing that I doe more willinglye T. I know that wel but I should be to much discourtese and rude if I shoulde haue no regarde nor spare thee more then thou wouldest spare thy selfe Moreouer it is not suffiiâ—ent for me to heare onely as doe many scholers whiche charge them selues with moe lessons then their capacitie may endure doing nothing but heare without profitting or learning of any thing D. Thou haste reason in that that thou sayest ⧠The effect of the thyrd Dialogue intitled the authoritie of Councells making mention of the auncient doctors and decrees I Doe conteyne in this Dialogue following the matter of Councels concernyng theyr authoritie alledging many examples of auncient hystories by the which I doe shewe the greate contrarietye that hath beene betwene many Councels and many decrées and Canons as wel of them as of Romishe Popes There is in the same also mention made of the libertie geueÌ„ to Christians for to reforme the abuses that shall happen in religion and of the duetie that euery man doth owe to the same and of the attent of them that do attend vpon those that are called the prelates of the church Likewise of the lawefull assembles that are made in the name of Christ and of the gift of Prophecie and of the promise of God and to whom and vppon what condition Moreouer of the authoritie of the true and lawfull Councels which must be holdeÌ„ to be the very rule and lyne to rule all others and what proceeding and order the Pope and his do obserue in theirs And as touching the rest euery man may the more easely vnderstand the other poyntes and matters thâ—t therin are entreated of by the litle summes or titles by the which we haue packed theÌ„ together shortly declaring them in order euen as we haue done in the Dialognes going before It is easye to iudge by thys som why I haue geuen thys title to thys Dialogue ⧠The thyrd Dialogue intitled the authoritie of Councells ¶ Of the asistance of the holy Ghost in lavvful Councels and of his giftes and of the perpetual conseruation of the truth in the church Tymothe Daniell IF thou haddest tyme I woulde verye gladlye that thou wouldest continue those matters of the which we did discourse at our laste departure of the one from the other D. I am readye when so euer thou wilte be ready to heare And therfore declare what thou haste to saye as touching the writings of the auncient Fathers and Doctors what difference there ought to be put betwene them and the decrées passed and determined in the lawfull Councells T. When these good fathers and auncient doctors do teach or write any thing in particular they may more easely erre being as particulars theÌ„ when they are assembled together at the Councel in the which the spirit of God doth assiste in greater effecte and vertue in so much as the giftes graces which he hath geuen to euery member of the body of Iesus Christ are all there together euen as it were in one perfecte Roma xii i. Cor. xii Ephe. 4 i Sam. 10 body Wherefore the one helpeth the other and euery man feeleth the more presently the vertue of the spirit of God in himself For if Saule which was forsaken of God dyd prophecie among the Prophets after that he was come into their companies in such sort that it became a common prouerbe among the Hebrewes and it was sayd is not Saule also amongest the Prophets Is it not more like to be true that God will geue the spirite of prophecie to them that come together to the Councell for his glory and for the edification of the Church For where is it that the promises by the which God doth promyse his perpetuall assistaunce and an euerlasting course of truth to his church shoulde haue place if not in such a company Hath he not sayd behold my couenaunt which I haue made with them My spirit which is in thee and my wordes which I haue put into thy mouth shal Esay iix not depart froÌ„ thy mouth nor froÌ„ the mouth of thy seede foreuer And agayne he will geue you an other comforter the spirit of truth to the end that he tarye with you And he shal Iohn xiiii lead you in the knowledge of all truth D. I will not vtterly denie al that thou saiest if they come together to that end that thou speakest of But al Synedes Seanes and Councels haue not alwayes ben assembled in the name of Iesus Christ The examples which are in the ecclesiasticall hystoryes doe witnesse the same and the Canons and decrees which haue bene ordayned and concluded in them For oftentimes they repugne the one to the other as much as do the fyre and water ¶ VVhat thynges there are to be desired in Councells yea euen in those Councells vvhich haue beene moste excellent and lavvfull of all those that haue bene celebrated and holden since the tyme of the Apostles T. I Would very gladly that thou wouldest proue by some examples worthy of fayth that which thou now sayest D. Euen those same that haue bene most lawfullye assembled although thei haue ordained established very good things founded vpon the word of God and that they haue mightelye defended the cause of the truth that God hath not suffered them to erre in the chiefe pointes in matters that are properly the very substance of religion and do concerne the articles of the fayth necessarye vnto saluation yet doth it not follow for all that but that they may haue erred in some thinges that they may haue made constitutions that somtime are more contrary to the word of God theÌ„ coÌ„formable And without seking any further we nede but to examine the Canons decrées ordinaunces of the Councell of Nice which is accompted the chiefe of all next to the Councell of the Apostles of all that reste consequently which men thinke to be that most perfect certayn most worthy of credite and it shall be easye to iudge if euery of theÌ„ hold in al respectes the Apostolike maiestie authoritie how farre of they are oftentimes froÌ„ the puritie of doctrine which was in the primitiue church For God would not do vnto others that honour which he hath done to his Prophets Apostles to the end that the humaine authoritie should not be coÌ„parable to the deuine which ought alwaies to be preferred How many lawes constitutions may men fynde made in these Councels which draw more nere to mans wysedome or to Iewishe and Paganishe supersticion then to the simplicitie of the doctrine of the Apostles I speake of the verye same that haue bene decreed by those Councells that are best allowed in the church of God and Christ and are worthye to bee esteemed
with Ma 18. 28 you to the end of the worlde if he promes to be in the myddest of two or three by more apparant reason ought we to beleue that he is in the middest of a whole Councel D. But we must note vpon what conditions he promiseth to bee among them First he sayth that if we do agree together vpō the earth if we be of one accorde of one consent of one hart and of one spirite if we be carefull to kepe vnitie of spirite throughe the band of peace if we be one body and one spirite as we ar called into one hope of our vocation as there Eph. 4. is one Lord one fayth and one Baptisme one God and father of al. And besides this if we be gathered together in his name to wit in his vertue and force and not in the vertue and power of mē for his honor and glori and not for ours neither yet for our ambitiō for the edificatiō of his Churche and the health of poore soules not for our profite aduaūcement but wishing veritie to haue the victorie and not we now let vs see if it be easie to obserue all these condicions what hope we may haue in our tyme of a Councell that shall obserue all these pointes without the whiche in dede he can not be called a Councell but rather a Synagoge of Sathā and can bring no commoditie to Christendome but rather hurte and destruction how is it possible to haue him such an one as he ought to be consideryng that those whiche should procure it feare nothyng more then to haue a Councel such an one as he ought to be T. It is easie to iudge by that that hath ben already sayd ¶ Hovve that the holy Ghost is neither subiect nor bounde to any kinde of person or estate D. THere is yet one thyng more very well worthy to bee noted whiche is that our Lord Iesus Christe did not say when a generall Councell shal be gathered together or all the estates of Christendome or the Pope the Cardinals and Bishops or els a great assemble shall be had I will be in the middest of them but he sayd he would be in the middest of them yea although they wer but two or three so that they were gathered together in his name In the whiche he doth playnly declare that he will be bounde neither to menne yet to estates neither yet to the multitude but how smal so euer the nomber be of what estate so euer the men be he will be in the middest of them prouided that they come together as they ought to do For all though the promesse of Iesus Christ be made to his whole Churche yet doth it appartaine in no wise to hipocrites false Pastors and false Christians whiche are not in any wise true mēbers of the same whiche is the body of Iesus Christ but are members of Sathan and of his Synagoge And therfore onely must it extend to the true members of the Churche among whome these thynges may be practised which S. Paul setteth forth to the Churche of the Corinthes sayng let two or three Prophetes speake and let the rest iudge And if any thyng be reuealed i. Cor. iiii to any other of the assistantes let the first holde hys peace There is no man but may easily vnderstād that this cā not be obserued but in the true Church of Iesus Christ among those that haue the gift of the spirit of God which is not gyuen to carnal men and straungers to Christian doctrine but to such as are spirituall and those whiche call vpō the name of God in truth for the spirituall man may iudge ◠Cor. ii of spirituall thynges and not the carnal how is Christ then in the middest of his and doth assiste thē by his holy spirite in so much as they are gathered together in his name other wise he will be in no companie although the whole worlde were gathered together with all her pompe if it be not assēbled in the name of Iesus to such end as hath ben already declared Wee haue a manifest example by the small assemblees of the Apostles and of the primitiue Churche and by those of the great Synagoge of Bishops of Priestes of Scribes and Phariseis and of the Councels of the Iewes for it is written of such It shall be gyuen to euery man that Math. xx◠Ose iiii hath and he shal become plentiful but he that hath nothing euen that whiche he hath shall be taken from him And in Ose bycause thou hast refused the knowlege I haue also refused thee to the end thou shouldest not sacrifice to me and bycause thou hast forgoten the law of thy God I will also forget thy children And therfore he sayth yf you abyde still in my worde you shall be my disciples and shall knowe the Iohn xvii◠truth Then he promiseth not to be among them whiche by a false title shal be assēbled in his name to gyue new lawes and ordinaunces to the Churche concernyng Religion but to obserue and kepe those whiche he hath gyuen and to vse the keis which she hath receiued of him in such sort as he him selfe hath ordeined For the Church nedeth none other lawes but euen those which she hath receiued of him and therfore math 16. 1◠the Councell of Gangers hath accursed all those which continue not in the law of the Lord and do dayly make new ordinaunces T. This is very reasonable and doth well agree with that whiche is written of the Lord happy are those Psalm cxi◠whiche continew without spot in the way whiche walke in the law of the Lord happy are they which do enquire of the testimonies of the same D. And therefore Christ doth say searche you the Scriptures yf any man do loue me he will Iohn v Iohn xiiii i. Tim. iiii kepe my worde And S. Paul to Timothe Geue attendance vnto readyng T. These are very good aduertisementes ¶ VVhat assembles the faithfull do make and of the auncient Decrees concernyng the celebration of Councels D. IF there were no question but to holde Councels and Synodes among the faithfull whiche haue professed the Gospell and to gather them together to agree them yf they haue any difference among them as there was in the primitiue Churche in certayne pointes bycause the one did not well vnderstand the other it were but an easie matter as it was for the apostles their disciples but that could not content the world Such meetinges and assembles are very good to entertaine the Churches in peace and in the vnion of the doctrine and of the Christian discipline for that cause it was decreed in the v. Canon of the Councell of Nice that their should be yearely in euery prouince two Councels of Bishops the one a litle before Lent the other about the Autumne which thing is now no more obserued in the Popish Churche then are other good thy
Thes ii shall be destroyed Wherfore those people vnto whoÌ„ God hath geueÌ„ so great graces to haue such princes and Lords which employ their power which God hath geueÌ„ theÌ„ to the edifying of the holy citie of God the ruine of Babilon hys enemie do submit the temporal sworde which they haue receaued of God to the sword of Iesus Christ his word employ it only to serue him haue good occasioÌ„ to render thaÌ„kes vnto God for yâ— great benefit which he hath bestowed vpon them to pray vnto him effectuously to coÌ„serue maintain such princes daily to encrease his graces in theÌ„ folowing the councell of S. Paule in his exhortation which he made to the Christians concerning that prayers which should be made in the Church I do warne you then saith he that before all thinges men make request prayers supplications render thankes for all men for kings and for all others which aro ordeyned in dignitie to the end that we may lead a peaceable life in all feare of God and honestie for that is good and agreable before God our Lord. ¶ VVhat Councell they ought to follovve vvhich haue princes that are tyrauntes and enemyes to the Gospell and of the preparacion to the crosse for the same T. THis Councell is very good But what sayest thou of them which in stead of suche princes haue cruell tyrauntes who being dronke with the cup of the great whore of Babilon do persecute furiously the poore childreÌ„ of God do dayly bathe their bloudie sworde in the bloud of the poore shepe of Iesus Christ D. Let them pray hartely to God that it may please him to appease their rage and fury and that he will so chaunge their hartes that where they haue bene persecutours they may become true feeders of the flocke which God hath committed vnto them to saue and defend them froÌ„ the rage of that cruell beast whose marke they haue to long worne In the meane time because it is more to be feared that manye of the Princes Lordes and Magistrates which haue alreadye tasted of the worde of God and layde handes to hys worke shoulde not loose their taste and waxe colde or shoulde rebell agaynst Iesus Christ in proces of tyme then there is of hope according to mans iudgement and the face which the worlde sheweth vnto vs at thys present that those whiche resiste the truth will embrace it receaue maintaine it therfore it is very nedeful in these latter daies the euery maÌ„ make ready himself betime to the crosse We haue the experience herof very plainly in many places D. It is not to be maruelled at For Sathan is continually most busted about those personages that ar most excellent And also there is the corruption of our nature and the fauour or feare of men which peruerteth many Therfore he that will be of the children of God let him alwayes haue in hys â—ath x. Luke ix minde these worthy sentences of Iesus Christ of his Apostles Who soeuer wil be my disciple let him geue ouer himself beare his crosse continually after me and followe me ii Tim. iii. Actes 14 Iohn 16 And againe who soeuer will liue holily in Christ he muste suffer persecution Againe men must enter into the kingdome of heaueÌ„ by many tribulations The time shall come that he which shal put you to death shal thinke he doth God seruice For we shoulde greatlye deceaue our selues if that we should promise to our selues in this world any rest and any estate or peaceable raigne abounding in all kinde of pleasures voluptuousues and a continual peace without any trouble or afflictioÌ„ For we may not thinke that the kingdome of Iesus Christ is any such raign for so much as his kingdome is not of this worlde Therfore he that woulde haue such Iohn 6. 19 an one let him seke it at that hand of Antichrist for hys kingdome is in dede of this world And further when we are in this sort disposed I know no better meanes theÌ„ to trauaile with all diligence to vnderstand aryght the will of God by his word and to amend our life according to yâ— rule therof desiring him earnestlye to geue vs true vnderstanding a hart to follow the same then welcome be what he shal send ¶ Of the studye of holy Scriptures and of the decree vvhiche vvas made in the Councell of Nice concerning the same and of the excellencie and authoritye of the Bible and of his decrees T. I Find your CouÌ„sell your resolution very good for my part it semeth vnto me that you haue spokeÌ„ that which is the most sure our dutie is to enquire with al diligence by al meanes of the will of God by his holy Scriptures D. It is the Councell yâ— Iesus Christ himself geueth which saith Search you that Scriptures let vs followe yâ— example of those of Beroa of whom it is spokeÌ„ in the Actes of the Apostles They Iohn v. Actes xvii Rom. xiiii i. Cor. iiiâ— were not like to a rable of obstinate persons which wil not heare at all nor like vnto a number of vayne people which lightly do allow al that euer is set forth vnto them without taking any deliveratioÌ„ and not prouing that spirites whether they be of God or no For they heard S. Paule then they searched the scriptures to sée if it wer so as Paul had taught And wheÌ„ they saw that he spake according to the Scriptures they receaued his doctrine as the doctrine of God T. Here was a good order o proceeding D. It is certayne for we must euery one of vs answere for himself in proper person before the iudgement seate of God not for others nor yet by attornyes Wherefore if others will not do their duetie but will tarye for a Councell let not vs fayle to do our duetie to followe better Councell if we may attaine vnto it And if a CouÌ„cell be of value why do we loke for new councells Why do we not cleaue vnto the olde which are holden longe since ought to be of greater authoritie then the new If we beleue not obey the auncient Councells why shall we beleue obey the new let vs rather obeye the Councell of Nice which did ordeine yâ— there shoulde be none among the Christians but they should haue Bibles to learne in them the will of God theÌ„ to that in the which Antichrist his Doctors haue forbiddeÌ„ the coÌ„mon people to haue them to rede theÌ„ in their natural tonges against the determination of the ChristiaÌ„ Councel For the boke of the Bible is the true boke of the true and lawful Councells and of the eternall ordinaunces of God wherefore S. Augustine not without good cause sayd that the authoritie of the scriptures is much greater then all the vnderstanding of man is able to comprehend know how subtill fine and perfect so euer it be with
steade of that horrible voyce and of the Trompettes and of the thunders whiche dyd shake the heauen and also the earthe whyche made the Mountaynes to tremble and rynge whiche accordyng to the testimonye of Dauid is Psalm xxix of that force that it breaketh and teareth downe the Ceders of Libanus and maketh them to leape lyke Calues and the Mountayne it selfe lyke younge Vnicornes and it maketh the greate floudes of water to come and also to returne and it cutteth a sunder the flames of fyre and launceth them forthe as dartes and maketh the wyldernesses to shake and dothe vnclothe the forrestes and maketh the Mountaynes to breake and the Hyndes to Calue Wee heare that sweete and louynge voyce of the chylde Iesus the Sonne of GOD the true Immanuell Math. 1. 2. Esay vii Luke ii Math. xi by whome we maye lawfullye saye GOD is wyth vs wee heare that amyable voyce whiche saythe Come vnto me all ye that are laden and weeryed and I wyll case you and you shall fynde reste to youre soules Take my yoke vpon you for it is easye and lyght Wee heare that sweete voyce that comforteth all those whyche are poore and myserable whiche come to hym and declareth to all poore and wretched synners the grace Esay 61 Luke 4 Heb. v Mat. 27. and the mercye of GOD and the forgeuynge of synnes whiche prayeth wyth lamentynge and teares for poore synners Yea euen for hys verye ennemyes and is hearde and doth reconcile vs to God It is he that hathe broughte to vs from heauen the resolution of the greate Councell of God to the whiche all the Patriarches Prophetes haue consented and agreed The which he hath confirmed Heb. iii Rom. 3. 5 not only by signes and miracles which were much more excellent then euer were those that were wroughte by the handes of Moyses but also by his deathe by his resurrection and by his ascension and laste of all by the holye Ghost whome he sent to his Apostles and disciples in wonderfull maiestie in the likenes of firy tongues and with a founde from heauen as it had bene of a mightye wynd Mat. 27. 28. Luke 24 â—cte 1. 2. 3. which was sodenly risen but more louyng theÌ„ the fire and whirle windes which were perceaued and sene in the Mount of Synay T. The difference is very great ¶ Of the last seale and of the laste declaration and confirmation of the doctrine of God and of the nature and vertue of the holy Ghost D. IT is he that was the great seale of the whole eternal purpose and Councell of God by whom he declared with greater authoritie theÌ„ euer he did how he did put his church in lawfull ful possession of his holy spirit with signes and testimonies declaring his nature vertue For it is a wind Iohn iii. whose spring and rising none doth know whose being and nature is vnsearcheable who by his power beateth downe all those that resiste him and pourgeth and refresheth the soules and consciences and geueth life comfort and health to all those which geue ouer theÌ„ selues vnto him It is a fire which lighteth which pourgeth which doth warme heate the hartes and the tonges of the chosen of God which proueth the faythful and the vnfaythfull and consumeth al the reprobates wherfore in vayne do the enemies of God conspyre agaynst thys mightie winde in vayne do they kindle their fires and lighten their fornaces to quenche and put out this diuine fyre in vayne doe they holde their Councels to blotte out the decrees of thys eternall Councell of GOD sealed with such a seale For when we haue Iesus Christ the very sonne of God which was sent vnto vs froÌ„ Iohn 1. 6. the bosome of the Father we haue hym that bringeth the true seale and printe and the very marke of God with the which he is signed and allowed of the father to witnes vnto vs that he did sende him vnto vs as he vpon whom we ought onely to dwel And euen as he is allowed by God his father as is that which is allowed by the authoritised signe and seale of a prince so doth he also marke with the seale of his holy spirit al those which are marked with the seale of his eternall election which is sure according to the testimonye ii Tim. ii of Saint Paule And therfore he saith that the Lord dothe know all those that are his and that it is he that doth streng then vs and it is he that hath annoynted vs and marked vs and hath geuen vs in our heartes the earnest of the holy Ghoste for the daye of oure redemption Wherfore euen as the children of God be marked with thys marke and seale euen so can they not denye hym whose sygne and seale they ii Cor. i. Ephe. 1. 4. beare but for their parte also do seale and alowe the truthe of God in receiuing hym which he dyd send with his seale Seyng then that it is so we may not alledge the multitude Iohn 3 to take away the authoritie of that smal companye of sixe score personnes in the which the Apostles were who by the vertue of the holy Ghoste whiche they there receyued haue published the determinations of this great Councell For the truth and the Spirit of God ar bound neither to times places nor persons no not in dede vnto them which do possesse the seate of the very seruauntes of God and doo abuse their office and are gouerned by a contrary Spirite For al be it that the Bishoppes the Priestes the Scribes the Pharises the Councel of Ierusalem did occupye the place of the true seruantes of God and had authority ouer the temple and ouer the people and had all the worldly power and pompe on their syde did brag of the promises of the word of God Yet for all that the holye Ghost did neuer preside in their Councel as he dyd in the Councell of this small companie and their decrees agaynst the truth had not so great power to ouerthrowe it as the decrees of this small companye had to establyshe confirme and aduaunce it and to destroye all lyes and vntruth ¶ Of the examination of the true Christian doctrine and of the spring and laste determination of the same and of the curses agaynst those vvhich do falsefye it D. THese be the decrees of yâ— which it is written in the Prophets The law shall come forth froÌ„ Sion the word Esâ—y ii of God froÌ„ IerusaleÌ„ it is not sayd The law shal come forth froÌ„ that Mount Capitoline or Palatine or AdueÌ„tine or from any other of the seuen which are in Rome but froÌ„ the mount Sion froÌ„ Ierusalem therefore it behoueth vs well to consider whether the doctrine that is set forth vnto vs for Christian be agreable to that law word which came froÌ„ Sion Ierusalem and not to that which came forth from Rome froÌ„ the Mountaines of