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
els to his subiectes T. It is for the prince to geue lawes for the subiectes to receaue obserue the same D. Well then if religion haue none other regard but to the honour seruice of the onely God and that his pleasure is that none shal haue power of the soules consciences of men but onely he himself and that he hath as great authoritie ouer the greatest Monarches Emperours Kings princes lordes as he hath ouer the meanest of their subiectes how great a presumption should this be of them to dare take in hand to geue lawes to their soueraigne prince I saye of those that are but his subiectes vassalles to coÌ„maund that men shall serue him according to their appoyntment not to his T. That were to be Lord not subiecte maister and not seruant D. Would they them selues endure this at the hands of the greatest of their subiectes And yet is there no suche comparison betwene God them as is betwene them their subiectes For they are mortall men as their subiectes are they maye erre as other men may And fall by the iuste iudgementes of God froÌ„ rule into seruitude subiection yea oftentimes into the subiection of their own subiectes as it hath ofteÌ„times happened to many for that they would not obey God but tooke in hand to be aboue him none of these thinges maye happen to God ¶ Of the office of good princes and good subiectes T. IT is not then the office of a good prince to abolishe the orders of religion which God hath geuen or to forbid his subiectes to followe the same eyther els to chaunge theÌ„ and to geue and establishe others at his pleasure D. This is easye to vnderstand but in the contrarye his office is to cause his subiectes to obserue them by all meanes possible and he himself to be the fyrst to geue good example that shoulde obserue those lawes which God hath geuen vnto him and to gouerne his people according to the same for he is ordeined of God to be a prince for none other purpose And therfore the Lord did coÌ„maund that the booke of the law should be red to the king euen as sone as he was chosen to the end Rom. 13. 1. Tim. 1. Deut. 1â— he should know how to gouerne both himself and the people coÌ„mitted to his charge according to the doctrine of the same If he be then such an one as he ought to be he will in no wise that his subiectes shal do him that honour which in no wyse appertayneth vnto him but will in any wise haue that reserued to God vnto whoÌ„ onely it is due He thinketh that his subiectes can do to him no greater honour then to honour God as they ought to do for his honour dependeth vpon the honour of God and he can not misse to be wol honoured and faythfullye serued of his subiectes if that both he and his subiects do truely faithfully serue God Wherfore his subiectes shoulde doe him the greatest wronge and the greatest dishonour that is possible to imagine in geuing to him the honour which is not due vnto him nor ought of him to be accepted for it should be to set him in the place of God and to make him an idole a verye deuill for that it is an honour which the deuill alwaye desireth to be estemed in the place of God D. He hath alway shewed it euen from the beginning ¶ Hovve those men obeye the deuill and not their princes vvhich obey any lavves by the vvhich it is forbidden men truely to serue God T. ANd if a maÌ„ should finde any prince of that vnspeakeable pryde as there haue beene heretofore amongest the Emperours Kinges and Heathen princes and as the Pope is at this day in Christendome folowyng their trace and example the subiectes were no more bouÌ„d to obey hym in that behalfe then to obey the deuill whiche is in dede a greater prince then all Tyrantes and all such as loke for lyke honors for he is called the God of this worlde the prince of this worlde and the master of all blindenes vnto whome all these litle tyrantes are but subiectes and vassals and as 2. Cori 1. Iohn 12 Ephe. 26 it were of his litle clawes And therfore when subiectes are brought to this extremitie they may lawfully vse not onely the same that the Apostles did who aunswered in the like Act. 5. case it is better to obey God then maÌ„ but they may alledge also in their defence these words it is better to obeye God then the Deuell For hee that obeyeth man agaynste the commaundemente of Godde hee obeyeth deuill by whoÌ„ he is possessed and therfore shall inherito the inheritance with the deuil and with the tyraunts of whom they did stande more in feare then of God ¶ Of the lavvfull lavves and statutes of Christian princes and vvhat men ought to consider in them T. I Do thinke that thy meaning in this is not but that it is lawfull for ChristiaÌ„ princes to gyue such lawes and ordinaunces to their subiectes as are agreable to the worde of God to leade them into true Religion D. Howe should I condempne that for so much as I say it is their onely office and duety for in so doyng they them selues preach the lawe of God but that wherof I spake before I meane of such lawes edictes as are made directly agaynst the worde of God either to abolishe or els to deface the true religion T. Such as do so are very tyrants not princes D. Doubt you not but Nabuchodnesar Darius and Cyrus these heathen Daniel 3. 4. Esâ—r â— Emperours Kynges that haue made so good lawes for the publishyng of the knowledge of God thorow out their whole Empires and dominioÌ„s and haue also so well ayded the true seruauntes of God but they shall ryse in the iudgement of the Lorde to accuse greuously those princes that haue ben renoumed in the nomber of Christians and haue after so great light of the Gospell letted hindered the preaching of the knowledge of God and his will in the aduauncemeÌ„t wherof the afore named haue trauayled ¶ Of such as are vnfaithfull seruauntes in princes Courtes and of their Councels agaynst God and of those princes that do rather fauour such seruauntes then those that are of coÌ„science vvhole and sounde T. IT maye bee that there are Christian princes whiche make lawes verye contrary to those that they woulde make if they had in their Courtes such Courtiers as was Daniel Esâ—ras and Nehemie whiche would procure and sturre them vp to glorifie the name of God as did these good seruauntes and holy Prophetes of God amonge the others But in the stede of such they haue oftentymes those that are cleane contrarye who as muche as they may do let them from the hearynge and vnderstandynge of the woorde of God whereby they myght learne trulye to vnderstande theyr office and duety and
to erre S. Paule and S. Iohn Iame. i. Act. 3. 14 Gal. 1. 2. Dauid and Ely Esay and Moyses and all the Prophets and Apostles were men like vnto others subiecte to the same infirmities that others were and yet S. Paule doth so authorise his doctrine as hath bene alreadye sayd that he condempneth the Aungels of heauen if they doe gayne saye it Wherfore they conclude that euen so as the Prophets and Apostles were men and yet notwithstanding all their writinges are without errour euen so fareth it with the fathers in all their determinations and Councels D. They conclude veri euel and speak wholy against the sentence of S. Augustin who is as good a christiaÌ„ as any one For they attribute as much to the bokes ordinances of men as to the Canonicall bookes whereupon we oughte to consider that albeit the Prophets and Apostles were men yet notwithstanding there is greate difference betwene them and those that came after them For we are certayne that they spake by the spirit of God and that God hath not suffered any errour to be mingled in their writinges because that he woulde they shoulde be geuen and left to vs for most certayne rules wherby to examine all other doctrines There is yet an other matter besyde this which is well worthye to be noted To wit that if any of those by whom it hath pleased God to be serued in this woorke haue chaunced to committe any faulte in their office the spirite of God hath not hidden it but hath manifestly declared it to the end the men shoulde not so be moued with the authoritie of suche personages that they shoulde followe lies in the steed of the truth and vice in the steede of vertue We haue an euident example hereof in Nathan the Prophet who without hauing demaunded i. Sam. 7 at the mouth of the Lord sayd of his owne onely authoritie and proper councell to Dauid that he shoulde builde the Lordes house and temple wherfore he was rebuked and corrected immediatly the next nyght following by the Lorde who commaunded him to declare the contrarye to Dauid We may also alledge the example of the Prophet which was sent into Beth-el and was kylled by the Lyon i. kings 17 Iob in Iere. xx i. Kings xix Ionas 2 Gal. 2 and that of Iob and of Ieremie who cursed the day of their byrth and also that of Hely and of Ionas so many faults of S. Peter and especially that for the whiche S. Paule reproued him I leaue vntouched a number of others such lyke Now it standeth not so at this present with vs ne yet with the auncient doctors that were before vs. For seing that God woulde that thys rule shoulde be obserued in hys church it coulde not otherwise be but that it must be appoynted by a number of bookes certayne or ells there woulde neuer haue beene any ende Seing then that the Lorde hath once appoynted and allowed thys rule we maye compare vnto it neyther booke nor Councell what so euer they bee For if since the time of the Apostles there hath neuer beene man of what holines or knowledge so euer he were that hath so perfectelye and wel written and taughte as the Prophettes and Apostles didde without faylinge in anye one thinge â–ª wee maye not thincke that it is otherwise in their Councelles and Sinodall statutes then it is in their bookes For those that write such bookes be the very self and same men by whom the Councells are celebrated and holden vnto whom their aduises and opinions are spoken euen as they are couched in their bookes Wherefore they may as wel erre in the one as in the other we must also knowe that the most holy and perfecte men in deede haue not all the giftes of God neyther continuallye nor in all ages ne yet in all things no not those giftes in dede which are geuen vnto them but that GOD doth reueale manye thynges to others and at other tymes ¶ VVhat rule S. Augustine geueth concerning Councells and the vvritinges of the auncient Fathers T. SEing it is so it is very nedeful that we haue some certayne rule wherwith to guide vs in these matters D. I doe thinke that we can not doe better nor follow a better rule when any of these things come in question then to followe the maner of proceding that S. Augustine did vse with Maximine Bishop of the Arrians which would arme himself with the Councell of Arimine againste the conclusion that was made and confyrmed by the holy fathers touching the diuinitie of our Lorde Iesus Christ in the Councell of Nice by the authoritie of the truth as it is sayd and hy the truth of authoritie Tom. 6. Lib. 3. I may not now sayeth he alledge the Councell of Nice nor thou the Councel of Arimine as for a preiudice neyther am I bounde to the authorite of the one nor thou to the authoritie of the other Let vs debate the one matter with the other the one cause with the other the one reason with the other by the authoritye of the Scriptures not by proper and particular witnesse of euery man but by indifferent to vs both Which thing he hath also written in other places as concerning To Paul Epist 112 To Hic 29 Epist the authoritie of the Canonicall bookes agreeth very well with this I will not saith he that thou embrace myne authoritie to the end thou shouldest thinke it necessarie to beleue any thing because that I haue spokeÌ„ it but that thou beleue the Canonicall Scriptures And againe I confesse to thy charitie that I haue learned to beare that honour and reuerence to the onely bookes of the Scriptures which are called Canonicall that I doe beleue assuredlye that no one of the authors of them hath in any one iote of his writinges erred And iâ—â—â—diatlye after he sayth But I read yâ— others in such 〈…〉 what excellencie of holines and doctrine so euer be 〈…〉 I thinke not that which they saye to bee true because that they were of that opinion but because that I am perswaded that that whiche they speake is agreeing to the truth eyther by the Canonicall authors or els by apparaunt reason This is his manner of writing to Saint Hierome And agayne thou seest here howe S. Augustine submitteth the writings of the auncients and the CouÌ„cels to the worde of God and to the determinations therof conteyned in the holy Scriptures and maketh it iudge aboue all T. I do finde the aduise of S. Augustine very good but me thincketh there are other things to be considered in that conference and difference of the auncient Doctors and determinations of the lawfull Councels whereof I woulde gladlye heare the resolution But because that we haue entreated of manye good poyntes touchyng thys matter of Councells it seemeth to me very good for this present hers to make an ende to the end I may haue some little tyme to call to my remembraunce
the Canon of the Apostles 17. quest 4 chap Si quis distinct 40 chap Si papa distinct 96 chap Satis chap Simplici Incipitis It is written in these canons that the power and authority of the Popes is such that they are able to dispense against the doctrine of the Apostles agaynst the right of nature consequently against the Gospell and woorde of God c. O horrible blasphemy Christ coÌ„maunded that none should adde or diminish from his word his word must be our guide or Scholemaster and instructor and yet in these dayes the number will saye it is not for vs to read the Scriptures it appertayneth onely to priests Fryers and Monkes to read vnderstand the scriptures as though the kingdome of heauen belonged only to such truly if yâ— thei which liue as it were in solitary life haue nede to be armed with the vnderstaÌ„ding of the Scriptures to heale their wounds which thei daily receiue in the battail of this mortall lyfe being â—isburdened of a great number of cares which he is charged with that is burdened with office of Magistrate or of rule in the coÌ„mon welth and also that he is charged with that is burdened wyth wyfe childreÌ„ familye he that is in thys sorte burdened shall haue more ofteÌ„ occasioÌ„ to offend the maiesty of God then he that is not so burdened wherefore it is the more nedefull that he haue his medicine prepared wherewith to heale his deadelye woundes which he dayly receaueth by meane of sundry occasions geueÌ„ vnto him which medicine is yâ— vnderstaÌ„dyng of gods word wherewith he mai assuredly furnish himself against al temptatioÌ„s as witnesseth the Psalmist saying The words of the Lord are pure euen as the siluer which froÌ„ the earth is seueÌ„ times tryed purified Eusebius in his ecclesiasticall historye Psal 12 6. boke 15. chap. alledgeth the Epistle of Alexander bishop of IerusaleÌ„ against Demetrius doth reproue him saying That which thou sayest in thy letters affyrmyng that it was neuer sene nor knoweÌ„ that secular lay men should dispute of the The scripture ought to be had in the vulgarae tounge fayth in the preseÌ„ce of Byshops I know not what hath moued thee to affyrme so manifest a lye for so much as when so euer any is found sufficient meete to instruct and teach the people the bishops haue accustomed to desyre theÌ„ to take the matter in hand So dyd our brother Neon Byshop to Euelpâ— ' in the citye Larande the Byshoppe Celsus to Paulin in the citye Iconie the Byshop Atticus to Theodore in the city Synnade and there is no doubt but other byshops do the lyke in their dioces when they fynde any man mete to profyt the people Iohn Gerson a greate pyller of the papacie in the fyrst parte of hys examination of doctrynes sayth that the fyrst veritye is so sure that any symple man not beyng authorised may be so excellently sene instructed in the holy Scriptures that meÌ„ ought to geue more credyte to hys affyrmation in matter of teaching theÌ„ to the doctryne of the Pope for it is playn that we ought to geue greater credyte to the Gospell then to the Pope within fewe wordes after he sayth that if a generall Councell should be holden that such a wel instructed man were present there if that the greatest nuÌ„ber should through malice or ignoraunce declyne and decree anye thyng agaynst the Gospel such a lay man myght lawfully stand agaynst the whole generall Councell Panormitan albeit he were a greate Idolater of papacie in the chap. significasti extra de electronibê° sayth these woordes In matters concernyng the fayth the saying of a laye man oughte to haue place before the saying of the Pope if hys saying bee more probable and better authorysed by the olde and newe Testament Sainte Hierome in hys fyrste tome writyng to Marcelle encouragyng her to goe to Bethleem sayeth In the vyllage of Iesus Christ there are none but rusticall men there is nothynge heard on anye syde but Psalmes The plowe man holdynge the plow by the tayle doth singe Alleluya the haruest maÌ„ beyng at his labour sweating doth passe the time in singyng of Psalmes and the laborer in the vineyard with hys hooke cutting the vynes doth syng some thynge of Dauid such are the songes of that countrey such are as men coÌ„monly say theyr songes of loue S. Hierome in the proem of his 1. booke of his exposition vpon the Epistle to the EphesiaÌ„s in the. 9. Tome sayth All words and al sentences are conteyned in the boke of God by the which also we know God are not ignorant of the cause of our creation I do not a litle maruell that some haue ben so gyueÌ„ to folly and sluggishnes that they would not learne those things which are excellent but haue thought do thinck worthy of blame al those that are gyueÌ„ to such studies to whom albeit I could make more stricte aunswer soone leaue them offended or pleased I say that it is much better to read the Scriptures then to be gredy and to fish for riches and to gather heay them together S. Hierome vpon the. 6. chap. to the Ephesians sayth if he coÌ„maund the lay men of the Ephesians such as be occupyed in the affayres and busines of this life as men see amoÌ„g the commoÌ„ people to instruct and bryng vp theyr children in all godly discipline and learnyng what may men then thincke of Ministers and elders of whose order and maner of lyfe he wrote to his disciple Timothe saying hauyng theyr children subiect in all reuerence c. Primase Byshop of Vtica in the countrey of Affricke disciple to S. Augustin writing vpoÌ„ the. 3. chap. of the Epistle to the CollosiaÌ„s sayth let the word of God dwel pleÌ„tuously in you c. Hereit it is playnly declared that the lay people ought also to haue the word of God not onely slenderly but also aboundantly and also that they ought to admonish teach one an other Theophilacte vpon the Epistle to the Ephesians the. 6. chap. shewyng fathers mothers by what meanes they shal make their childreÌ„ obedient and ready to do theyr coÌ„maundement declareth the cause of theyr obedience to the coÌ„mauÌ„demeÌ„t of theyr father saying fathers prouoke not your childreÌ„ c. If thou wilt haue thy children obedient bryng them vp and exercise them in Gods worde accustome them to sermons and say not that it belongeth to Monckes onely to read the holy Scriptures for truly it is rather the office of euery Christian man namely of hym that is occupyed in the affayres and busines of thys world And yâ— more yâ— he nedeth help so much yâ— more nedeth he to vnderstand for he is the more tossed with the sourges and assaultes of this worlde It shall be much for thy profite that thy children do heare and read the holy Scriptures for out of them they shall
learne honor thy father thy mother but thou doest the contrary Thou bringest theÌ„ vp in the study of the writynges of the heathens and Gentils out of the whiche they learne very noughty thyngs which happen not vnto theÌ„ if they be instructed in the holy Scriptures c. S. Chrisostome vpon Genesis in his 5. Homelie 6. chap. and. 1. Tome sayth I besech you that we be not negligeÌ„t as concerning our health but rather yâ— our talke be of spiritual thigs and that some one take in his hand the boke of God and callyng hys neighbours to hym he do water his owne soule theyrs with godly senteÌ„ces to the end that we may chase froÌ„ vs the treasons and awaytes of the deuil S. Chrisostome in his 3. sermoÌ„ of Lazar saith I do alwais exhort you wil not cease but stil exhorte you to gyue heede not onely to what is said here but also when you come home into your houses that you be coÌ„tinually occupyed in the readyng of the Scriptures whiche I haue not left to vrge theÌ„ with in particular that haue ben conuersaunt with me and let no maÌ„ say vnto me these wordes are cold and of smal effect I am an aduocate or lawyer I am occupyed in the affayres of the common-wealth I am a man of occupation I haue a wife I haue a charge of children I am burdened with house kepyng I am a man of the world it is not for me to read the Scriptures but it is for those that haue forsaken the worlde which dwel in mountaines lead a coÌ„tinent solitarie life Man what sayst thou hast not thou to do with the readyng of the Scriptures bycause thou art occupyed with many cares and businesses But thou hast greater neede of it then they haue For they haue not so great neede of the helpe of the Scriptures as you haue whiche are tossed turmoyled among the sourges and wanes of wordly busines for truly the Monckes and so litarie men which dwell in the desertes are without proces and wordly cares haue none acquaintaunce with any but do Philosophe study for knowledge in peaceable quietnes and sucetie and as they were in a sure haueÌ„ haue fruition of things permanent certaine and coÌ„trarily we beyng tossed with infinite wordly cares and busines as it wer in the middest of the sea haue alwayes nede of continual solace and coÌ„forte of the Scriptures They are farre of froÌ„ the coÌ„batte but thou art dayly in the battayle bycause thou receyuest many woundes therfore hast thou greater nede of remedy S. Hierome writyng to a Lady named Gaudence of the bringyng Education of youth vp of her daughter â—acatulla sayth when the litle yong mayden shall come to the. 7. yeare of her age and that she begynneth to haue shame and to know wherof she ought to be silent to doubt of that which she should speak let her then learne the Psalter by hart vntyll she come to the. 12. yeare of her age that she lay vp a treasure in her harte of the bookes of Salomon of the writinges of the Apostles Prophetes writing also to an other good Ladye named Leta exhorting her to instruct her daughter in the holy Scripture euen froÌ„ the cradle saying thus let her embrace the booke of God in the stede of precious stones sylke in the which bookes let her delight not in their goodly couerings of soÌ„dry colours but in the distinct erudicion being corrected according to the fayth let her first learne the Psalter by such songes let her withdraw her selfe from the world Let her learn out of the Prouerbes of SalomoÌ„ to liue vertuously let her learne out of Ecclesiastes to tread worldly things vnder feeâ—e out of Iob example of vertue and pacience let the Gospel be continually in her handes let her thorowlye learne the actes and Epistles of the Apostles And when shee hathe in thys sorte enriched the Cabinet of her harte with such treasures let her learne by harte the Prophetes the bookes of Moses of the kings the Paralipomenon Esoras and also Hester last of al the song of songes called in latin CanticuÌ„ CanticoruÌ„ for if she shuld read it first she might be hurt by it not vnderstaÌ„ding the holy soÌ„ges of spirituall mariages by those carnal phrases let her auoyd al the Apocripho bokes let her haue also continuall excercise in the workes of CipriaÌ„ Athanase Hillary S. Chrisostom in his 31. Homeli vpoÌ„ s Iohn the. 4. chap. sayth who is he of vs I pray you who when he is returned home to his house doth any thing beloÌ„ging to a Christian who is he that searcheth soundeth the meanyng of the Scriptures Truly not one but we finde oftentymes tables and dice but very seldome bokes if any haue bokes they kepe them shutte vp as thoughe they had none or els they employ theyr time in beholdyng theyr braue painted coueringes or fayre figures letters c. S. Chrisostome vpon S. Iohn in hys 10. Homely 5. Tome and. 1. chap. sayth And GoÌ„moditie of the scripture you shall be much more sharpe subtil not onely to heare vnderstand but also to teache others c. And within fewe lines after in the same Homelie he sayth they which ar negligeÌ„t haue yet an other excuse verye vn apt to wit that they haue no bookes This were a very vayne aunswere for the riche to make but for so much as many poore men do often tymes make this excuse I will some thyng say to them and Carelesse nesse of the Christians will aske theÌ„ if they haue not al theyr tooles instrumeÌ„tes which do belong to theyr occupatioÌ„s craftes not withstandyng theyr pouertie Is not this then a great foly to excuse theÌ„ by theyr pouertie yet they so prouide that they waÌ„t nothing beloÌ„gyng to theyr occupatioÌ„s yet they excuse theÌ„ selues vpoÌ„ theyr pouertie occupatioÌ„s in a matter which is so coÌ„modious vnto theÌ„ S. Chrisosto in his 3. sermon of Lazar sayth Seest thou not the workers of metals gold smythes siluer smithes such like meÌ„ of occupatioÌ„s that they haue al theyr tooles redy which beloÌ„g to their occupations albeit that huÌ„ger pinch them pouertie afflict theÌ„ yet had they rather endure any kynde of these miseries theÌ„ to sel any instrument that belongeth to their occupation by the whiche they liue c. S. Chrisostome in the same sermon sayth that a man may get great holynes and perfection by reading of the holy Scriptures and the holy Ghost hath so tempered them that he would haue sinners and Publicans saued yea to the end that the Idiots and vnlerned should be without excuse touchyng the hardnes of the vnderstandyng therof he hath willed that the thynges therin spoken should be so easy euen at the first sight that men of occupation laborers seruaunts women widowes and such like that are most ignoraunt of all
others might by the readyng therof obtayne vnderstanding c. The Scripture is the power of God to saluatioÌ„ by it we knowe God and Christ by it we knowe our selues by it we are taught our duety toward our neyghbour by it we learn to obei our prince by it we know the true Prophet froÌ„ the false the Scriptures ar to be preferred before al the writings of men it is the touche stone wherby we ought to examine Ad Reginaâ— derecta fide the doctrines of men Cyril sayth it is necessary for vs that we folow the holy Scriptures not to swarue in anye thyng that is commaunded in them S. Ambrose vpon the. 1. Epistle to the Corinthes 4. chap. saith what soeuer is not receiued froÌ„ the handes of the Apostles is full of wickednes Cyprian in Sermon â— de lapsis And how dare they ordeyne and decree any thing without Christ whose hope and fayth vertue and glorye is whollye in hym Origine vpon Ezechiell Homili 7. lette vs folowe no man and if wee will folowe any wee haue Christe set foorth to vs to followe The actes of the Apostles are set forth vnto vs we know the doings of the Prophetes by the holy volumes that is a sounde exaÌ„ple to folow Theophilactus vpoÌ„ the Epistle to the Romains the last chap. sayth They whiche bryng any thyng beside the determinations and doctrine of the Apostles they bryng in offences heresies and dissensions Ireneus aduersus Valentini similiuÌ„ scripta lib. 2. cap. 56 â–ª Leane to the holy Scriptures which is the sure and vndoubted truth it is a sure stone wherwith to build when ye leaue this cleaue to any other doctrines c. S. Augustine in his prologue of his 3. boke of the trinitie sayth Obey not my writinges as thou wilte the Canonicall scriptures for what so euer thou shalt finde in theÌ„ that thou beleuest not the same beleue without douting but in myne if Authority of the wrytingâ— of the fathers thou finde any thing wherin thou art not persuaded thorowly beleue it not assuredly Againe in his 112. Epistle which he writeth to Paulm he speaketh to the like end IteÌ„ in his 2. boke of Baptisme against the Donatists 3. chap. he saith you alwayes alledge to vs the letters of CypriaÌ„ the sayinges of CypriaÌ„ why take you authoritie of CypriaÌ„ for your Scisme refuse his exaÌ„ple to trouble the church who is he that doth not well know that the Canonicall scriptures as wel of the olde as of the new Testament are conteined within limites which ar certain that the same is to be preferred to the writings of al the Bishops yâ— haue ben hereto fore so that we may not in any thing doute or dispute of it to wit whether yâ— all yâ— therin is be true or no but it is lawfull to repreheÌ„d the writings of the Bishops which were writen before or which wer writen after the coÌ„firmation of the Canonical scriptures either by word c. Moreouer Origene vpoÌ„ the Prophet Ieremie in his 1. Howelie sayth we must needes call to witnesse the holy Scriptures for without theÌ„ no maÌ„ ought to credite our sayings or writings S. Hierom vpon s Mathew fayth That which is spokeÌ„ without the authoritie of the scriptures euen as it is spoken so may it be reiected conteÌ„ned vpon Ieremie 9. chap. sayth The error of fathers mothers of auÌ„cesters ought not to be folowed but the authoritie of the scriptures the coÌ„mauÌ„demeÌ„t of God whiche he teacheth vs c. And within fewe lynes after he sayth Assuredly thorowe ignorauÌ„ce of the law men shall receiue Antichrist for Christ c. S. CypriaÌ„ to Cecil in his 3. boke of his Epistles 3. Epistle saith yf you do that which I coÌ„mauÌ„de you I will not cal you my seruauÌ„tes but my frends And also that Christ ought onely to be herd the father hath borne witnes from heauen saying This is my welbeloued sonne in whom I am well pleased heare him wherfore if it be so the Christ onely ought to be herd then ought we not to looke what any man before vs hath thought good to be done but that which Christ who is Christ and not custom is to be followed before all hath done for we are not bouÌ„d to folow the custome of meÌ„ but the truth of God for so much as God sayth by his Prophet Esay in ye. 29. chap They honor me in vain teaching the coÌ„mauÌ„demeÌ„ts doctrines of meÌ„ And again in the Gospel Mathew 15. you reiect the coÌ„mauÌ„demeÌ„t of God to establishe your own traditions And therfore deare brother if anye of our predecessors eyther through ignoraunce or simplicitye haue not obserued that which the Lord hath taught vs to do by his example or doctrine that same may be refused for the symplenes therof may through the mercies of the Lord be pardoned him c. And shortly after he sayth if we be the elders ministers of God Christ I fynd not that we ought to follow any but God Christ for somuch as he saith in the Gospel of Iohn chap. 8. I am the light of the world he that followeth me shal not walke in darcknes but shal haue the Diuiâ—â—â—um institut lib. 6. cap. 8 light of life LactaÌ„ti ' Firmian ' in his 6. boke of his godly institutioÌ„s 8. chap. sayth we ought not to follow meÌ„ but god The canons decrees of the Popes in the. 9. distinct ca. Noli cap. Ego cap. Negare dist 24 1. quest ca. Non affermam ' say thus Men must dwell vpon the holy Scriptures not vpon the sayings of men how holy soeuer they be c. S. Chrisostome vpoÌ„ S. Iohn sayth in the end of the. 16. homelie That meÌ„ of occupatioÌ„ do seeke striue to be excellent in their occupacions Gredi desire of corporall things and carelesnesse of spirituall things but the christiaÌ„ can not render reasoÌ„ of his religion if these handy occupations were not knowen it were but losse of money but the coÌ„tempt of the christiaÌ„ religioÌ„ carieth with it destruction of the soule yet we tranayle in so great miserye madnes that we bestow in theÌ„ all our studie care but the things which are most necessary for vs and are most sure fortes of our saluation we esteme not at all It is it that letteth the heathens froÌ„ acknowledging their errour and causeth theÌ„ to scoffe at vs for albeit they are grouÌ„ded onely vpoÌ„ lyes to do al that which they do to defend the ignominie of their doctrine we which serue the truth dare not once opeÌ„ our mouthes to defend that which is ours why should they not condemne our great imbecillitie haue vs in supicion to be crafty disceitful why should they not speake euil of Christ as of a lyar who by his fraud should haue abused the simplicitie of the multitude we are
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