the same but onely in y◠that Rome shall haue receaued it frō thence for it is the rule by that which the church of Rome the doctrine of the same must be ruled and not it by the church or doctrine of Rome That same then which was done in Ierusalem on the day of Pentecost Actes ii in the company of the Apostles Disciples of Iesus Christ was done to the ende that the Apostles and Disciples of Iesus Christ being armed with y◠power of the spirite of God frō on high and with that goodly gift of tonges should as Acte 1. lawfull and authorised Ambassadours Heraldes of thys great King and sonne of the eternall God shewe and proclayme through out the vniuersall worlde the determination of this deuine and heauenly Councell fyrst publyshed declared by their Lord and Maister Iesus Christ with the blessings and curses prepared for those which shall receaue or refuse it It is the laste determination vnto the which we must cleaue and sticke which hath againe sithe that tyme ben cōfirmed by the miracles and death of so many Apostles and Martyrs that the number is in maner infinite It is a determination of such importance of such authoritie that the Apostles thē selues yea the very Angels of heauen must be subiecte vnto it in such sort that it is by no meanes lawfull for them to set forth or declare any other doctrine then that Gal. 1. 2. of the Gospel of our Lord Iesus Christ vpon payne of eternall cursing and not without cause For seing that the sonne of God hath spoken is there anye creature in heauen or in Heb. i Gal. i ii earth that may correcte it If then according to the witnes of Saint Paule the curse and maledictiō of this great Councell be suche let vs then see in what sorte we ought to esteeme those which dare to take in hande that which neyther Apostle nor Aungell what so euer he be eyther dare or will and in what daunger they put them selues that will followe and harken vnto such men ¶ Of the vengeaunce of God agaynste those that despyse the Gospell T. MEn ought to consider and thinke wel on that which thou sayest and truely God hath geuen vs a greate gifte and hath shewed vnto vs a great token of loue when that after thys greate and worthye personage Moyses and so manye other excellent Patriarches and Prophetes he woulde also sende hys owne Sonne and woulde himselfe speake vnto vs by hym and teache vs the true and ryghte waye of sauation and woulde leade and bryng vs thither Esay ii Mich. iiii by hym as a good father leadeth hys little chylde by the hande Therefore we shoulde be verye vnhappye if we would not followe such a guide for if we will not heare the voyce of the very Sonne of God and truste in him whom shall we heare and whom shall we beleue We may well saye with S. Peter Lorde to whom shall we goe For thou haste the woorde of eternall life D. The testimonie that Iohn vi hath beene recited oute of the Epistle to the Hebrewes doth shewe vs playnelye into what daunger we put our selues if wee dyspyse the doctrine whiche the Sonne of GOD hath broughte vnto vs from heauen which ringeth in hys Church thorowe the mouth of his Ministers and is daylye set before vs in the holy Scriptures T. It is greatlye to be feared that if they which dispised the doctrine whiche was brought vnto them by the seruaunt were so grieuously punished Heb x they which shall contemne the Lord and Master deserue to be double punished D. For y◠very cause our Lorde Iesus Christ sayd that the iudgement shall bee more easye Math. x Marck vi Luk. ix x againste those of Sodome and of Gomorre then agaynste them that would not receaue his Gospell and the bringers of the same ¶ Of the difference that men do commonly put betvvene the lavve of rigor and the lavve of grace and of the abuse that therein is T. HOw doe these thinges agree then with the difference that we sée men put commonly betwene the olde and the new Testament and betwene the law of Moyses which was geuen to the Iewes and the lawe of Iesus Christ geuen to the Christians For men do commonly cal y◠of Moyses and the olde Testament the lawe of rigour and that of Iesus Christ and the newe Testament the lawe of grace D. Do these men which make that distinction thinke that God is chaunged since the time that he gaue his lawe by Moyses that he doth not as much hate iniquitie now as he did then Do they thinke that he can better endure the outrage that is done to his own Sonne then he could do that which was done to his seruaunt Doe they thinke that Iesus Christ came into the world to encrease allowe sinne and not rather to make it more more hatefull and to put it away T. It is like so for if a man do alledge that adulterie must be punyshed and will shewe howe much it displeaseth God for so Leuit. x Deut. 22 much as he cōmaunded in the law of Moyses that adulteries should be punished by death they haue forthwith their recourse to this distinction of the law of rigour of grace saying that we are vnder the lawe of grace and not vnder the law of rigor And although they do the like in diuers other such crymes yet is there none to whom they woulde make this law of grace more beneficiall then to whores whoremaisters D. Wherfore do they not then cause that law of grace to be as fauourable to theues whom they condemne to death which the lawe of Moyses doth not as it doth the adulterers But what is the cause that murtherers theues Exod. 22 Prou. ◠and all other euill doers are punished why haue they no part of this lawe of grace T. They thinke that they haue greater reason concerning the punishment of adulteryes because that Iesus Christ would not condemne the womā Iohn viii which was taken in adulterie and brought vnto him by the Iewes D. Will they by that meane conclude that Iesus Christ did more fauour adulteries thē he did other offences and crimes They are therin greatly deceaued For Iesus Christ did not that which he did in that matter to geue men to vnderstand that whores and whoremaisters shoulde remayne vnpunished but for y◠that his office tended not therunto and that he woulde confound the hypocrisie of those which had brought her vnto him and therefore he woulde haue done no lesse touching any other offence Therfore we may not in this sort abuse the grace which is brought vnto vs by Iesus Christ T. Yet notwithstanding y◠matter passeth so at this daye ¶ Of the difference and diuersitie of the lavves of Moyses and of their nature D. IT is very true as it hath beene alreadie declared els
also spoken of the difference agrement yâ— is betwene the olde new testameÌ„nt the law the Gospel of the ministerye of the one the other of the diuersity and of the vsage of the lawes geueÌ„ by Moyses of his office and of Iesus Christ ⧠The fourth Dialogue intitled the resolucion of Councels ¶ Of the charge whiche God gaue to Moyses and of the authority of the lawe by him geuen and of the whole doctrine of the Patriarches and Prophetes Timothe Daniel I Am euen now newlye come from reading the second booke of Moyses in the which he hath written of this matter for the which I doo now come to thee here reasteth no more but that thou instruct me of some principal pointes of the doctrine howe I might make my profit of them and dayly to encrease in the knowledge of the authority of this great and generall Councell to the which thou doest referre me D. All be it that I doubt not at al but that thou hast made praier vnto God before thou coÌ„mest to me to the ende that he might graunt grace both to thee and me so to handle his holy woord that it might be to his honour and glory and to our health as we ought alwayes to do when we take in hand so holy a worke yet for al that it shall be very wel done that we both together doo cal vpon him before that we procede anye further in thys matter T. That is verye reasonable and meete D. The Lord for his mercies sake heare our prayers But to our purpose wherof we spake before thou must first note that God himselfe gaue charge to Moyses to cal the people together of whom he had ordained him Pastor and leader was serued by him in that vocation and ministerye as of his legate and embassadour And albeit that God had alredy sufficiently authorised the ministerye of Moyses by the great tokens and maruels which he had done by his hand in the presence of all the people of Israel as well in Egipt before their comming out of it as in the wyldernes after it Yet notwithstanding it pleased him not to speake at that time vnto them by his owne seruaunt and Embassadour Moyses as before time he was wont to do but would himselfe in proper person speake in the presence of all the people and would that the eares of them al shoulde heare hys voyce by the which he gaue the ordinances determinacioÌ„s decrers and Canons of this great Councell whereof we haue already spoken in the first place For the doctrine of the law is an vnderstanding and knowledge of the will of God which is as it were borne with man in his creation in so muche as God hath printed it in hys hart and hath endued him with that grace as with others wherewith he hath endued him when he did create and make him to hys image and likenes But forsomuch as it hath bene greatly darkened and blotted by meanes of sinne which afterward came into the world we must of force come to the vnderstanding and knowledge of the Gospel which is not natural as is that of the lawe nor of the benefit of our fyrst creation as is this here but of that of the regeneracion redempcion and iustification which is reuealed vnto vs by the sonne of God who brought it vnto vs from the bosome of the father Therfore thou mayest see here playnlye who was the author and President of this Councell and from whoÌ„ this doctrin which is brought vnto vs to be the rule to try all other doctrine by which should be set foorth vnto vs in the name of God is proceeded For seing that God by this meane did auowe Moyses to be his seruaunt and for his Prophet and lawful Embassadour we maye be out of doubt that that lawe and doctrine whiche he brought is of God wherfore we may assuredly receiue and esteme it not for mans doctrine but for the doctrine of God And for somuch as that doctrine which hath bene authorised and allowed in thys CouÌ„cel by the authority and the very mouth of God is that same doctrine which in time past al the holy Patriarches did holde and obserue euen from the beginning of the world and that veri same also which since hath bene embraced and followed by al the holy Prophetes and true seruantes of God ther is no doubt but that al the doctrine which the Churche of God hath followed euen from the beginning of the world and hath alwaies bene entertayned and continued in the same by the ministerye of the Patriarches and Prophets hath bene by that same meane authorised allowed and ratified T. For so muche as it is one very doctrine ther is no doubt but that the approuing of the one is also the approuing of the other ¶ How that the allovving of the doctrine of the olde Testament is also the allovving of that of the nevv and hovv the nevv expoundeth the old D. ANd albeit that that same whyche our Lorde Iesus Christ hath brought vs from heaueÌ„ and that it hath bene declared to men as well by the ministerye of him as by that of his Apostles and Disciples and of their successors hath bene agayne authorised and approued in a farre more excellent sort yet standeth it so notwithstanding that the allowing and ratifieng thereof doth agree with that of the doctrine of the Patriarches and Prophets for Christe Roma x. Ephe. ii Act. 2. and hys haue taught nothing contrarye to the same but haue approued and accomplished it For this cause Saynt Paule doth cal Christ the end the performance and fulfylling of the law and the fouÌ„dacion or ground worke of the Prophets and Apostles for that cause he speaketh plainly before Agrigâ—a saying that he hath taught nothing but that whiche Moyses and the Prophetes dyd teache before him Likewise our Lord Iesus Christ did often times refer the Iewes to the testimony of Moyses saying that he had Iohn v witnessed of hym and did send and commende them to the scriptures as it hath bene already declared Moreouer thys agrement of the law of the Prophets with Iesus Christ Math. 17. Luke 1â— hath bene declared in his transfiguracion in that that hys Apostles did see hym with Moyses and Elias also when he opened the hartes of his Disciples going to Emans he did alledge the testimonies written of him in the law in the Psalmes and Prophets we may then easelye vnderstande by this that euen as the Prophets which were sent from God after Moyses were as it were expounders of the law and of the doctrine which he had set forth to hys Church as wel by him as by the Patriarches which were before him euen so our Lord Iesus Christ and his Apostles haue bene the very true expositors of all the auncient doctrine those by whom the last determinacion of al the doctrine of saluation hath bene set forth and declared to the Churche
awaken thē which things did very well agree with the nature of the law For by the same the sentence of the cursse of God is pronoūced Deut. 27 vpon all those that shal not obserue it euen to the vttermost iote ¶ Of the vsage of the lavv to lead men to Iesus Christ by the knovvledge of their synnes T. THen is there none but he is accurssed for how may we obserue and fulfill the law thorowly when we are not able perfectlye to accomplishe the leaste pointe conteyned therin D. All be it that it is euill as thou sayest yet doth it not folow but that it profiteth vs much for it dothe condemne vs and causeth vs to seke our absolutiō hauing recourse to the grace and mercy of hym who condemneth vs by the same to absolue vs afterward and to deliuer vs from the condemnatiō which we haue deserued She declareth vnto vs the cursse to teache vs to knowe the wrath of God against sinne and to stirre vs vp to seeke that seede of Ro. ◠4. 7. Gen. 12. 22 Galat. xxx blessing which is in Iesus Christ by whō that cursse is wiped away T. They haue not a little profited that haue learned this knowledge ¶ Of the cause vvherfore God vvould make the people of Israel afraide by those signes vvhich he gaue in the mounte Synay D. ANd for so much as the hart of man is high proud and stubburne and can not humble himself vnder the mighty hande of God nor acknowledge the power and the Maiesty of him and his wrath against sin how much he is to be feared redoubted his wyll was to declare these things by such tokens For if the sound of the thūder which is called the voyce of God be so horryble and fearefull that there is none but is moued and afrayd with it and if the material lightning be so violent that nothing is able to resyste Pl. 18. 104. it nor to stand before it let vs then thinke how horrible and feareful the voyce of God shall be when he shall speake to the wicked in his anger and in his wrathe and when he shall Mat. 7. 25. say vnto them goe your way and depart from me ye workers of iniquitie goe into euerlasting fire whiche is prepared for the Deuill and his Angels The same shal be a terrible thunder which shal cast so exceding a horrible lightning y◠no one of those y◠it shall smite shall be able to abide it but that he shal be thrown hedlong into the bottomeles pitte of hell It shall lighten a fyre which neuer shal be quenched for Esay 66. Mar. 9 Deut. 4 Heb. xii Psal xviii Gene. 19 the Lord is a cōsuming fyre which wil burne and consume all those which would not walke in his lighte It is he that casteth the great flames of fyre and the burning coales out of his mouth when he speaketh as those of Sodom and Gomorre haue already proued Then whosoeuer he be that wil not heare his fatherly voyce by the which he declareth vnto vs his wil in so louing a sort he shal be constrained to heare that thundring roaring and firy voyce which maketh the the heauen and earth to ringe and tremble of the which the thunder is but a very litle sound and a very soft expression T. Seyng it is so he is a Lord that speaketh very mightely and is greatly to be feared ¶ Of the trompet vvhich did sound in the mounte Synay of the meanyng therof and of the blessings and cursings of the lavv and of the publishing of the same D. IN like sort this cornette that trompet was a signe and a token of that great trompet which shall sounde at the last day and shall cause the earth to open and shall Math. xxv i. Cor. 15 i. Thes v. Iohn v. come euen to the eares of the deade which are rotten in the dust of the same euen from the beginning of the world and shall call both the quicke and the deade to iudgement For euen as the people were assembled together in the mounte Synay by the trompet that there dyd sound in like sort in the latter day al shal be gathered together by the sounde of Leui. 23 the trumpet of that great God to be iudged according to that law which then he gaue We maye see the like of the cornets and trumpets which they vsed to sounde in Israel in the yeare of Iubile and when they shoulde gather the people together to heare the law of God Then when thys last trumpet shal sound of the which these same haue bene euen as figures euery man shal know of what valewe the blessings are which he hath promised to those which should obey vnto his lawe and also the cursses with the which he threatneth al the rebels and wicked ones For after that he had spoken on the height of the mountayne out of the middest of the smoke and that he had geuen the lawes the determinations the decrees and the canons of thys great councel which he held with hys people He gaue also the order and maner of his blessinges and cursses and maledictions which afterward likewise wer published in great solemnitye and maiestye For he commaunded that the one Deut. 27 part of the twelue tribes of Israel should go vp to an hyll to reherse the blessinges and the other shoulde stande vpon an other to rehearse the cursses and that the whole multitude should be in a valley to subscribe and binde them selues openly and solemnly to the obseruance of the same in the which obligation we al ar cōprehended T. Thys is not an obligation which a man may discharge with a summe of money ¶ Of the last and general iudgement of God and of the sentence that shall be geuen ther vvithout respect of person as vvel vpon the faithful as on the infidels D. THerfore it behoueth vs to haue good regarde to our doings in this behalfe for these are no playes of litle children nor lyghtnynges papall whiche are but in parchment and paper and in yncke and in waxe and in leade There shall bee there an other assistaunce then is that of the Councell of Trente There shall bee there an other kynde of songe and melodye then in the feaste of the Image of Nabuchodonosor and in the Popes sessions the Popes Cardinals Bishops and generals of the Monkes shall not be set there to geue the last sentences nor to pronoūce the condēnations the cursses maledictions against the very disciples of Iesus Christ nor yet the Emperours kings Princes their Embassadours to execute the iudge ments of these here but al these together shal appeare there to be thēselues iudged euery mā according to his workes Gal. vi by the which they haue declared what faithe they haue had in Iesus Christ Iesus the very sonne of God to whom the father hath geuen all power and all iudgement he shall be
layde hys hande to the plow and doth looke behynde hym is not meete for the kyngdome of God T. I doe greatlye feare that there are manye Epicurians amonge those hypocrites of whom we haue spoken For although there be manye in the worlde that are taken for hypocrites because they loue not God nor shewe it so to the worlde yet notwithstanding there are some Epicurians the one sorte more couerte then the other There is one sorte which esteeme the whole volume of the sacred Scriptures to be but fables and they turne it all into iestyng and scoffing There is an other sorte which dare not so openlye declare what they thinke yet doe they not muche differ in opinion from those of whom we haue spokeÌ„ Ther is beside these an other sorte whiche thinke that euerye man shall be saued in his religion what so euer it bee if so be that they serue God in a good intent ¶ Of the testimonyes by the vvhich men declare them selues to be very Epicurians and of the prouidence and iustice of God against their false opinions D. ALl those opinions are wonderfull daungerous and notwithstanding the same the greatest number of Math. xxv Roma â—iii â— Cor. iiii men at this daye declare them selues by their workes to bee of that iudgement For if they beleued assuredly that there were a GOD and an other lyfe and a iudgement to the which euery man shall be called to render aâ—â— accompte and that there were a Paradyse and a hâ—ll they would neyther speake nor liue in such sorte as they do but would stande in more feare of God and beare greater reuerence to his lawe and worde For if there be a God which no maÌ„ can denie vnlesse he be more barbarous then all the barbarous people that euer were in the worlde yeâ— then barbarousnes it self and more brute and furious theÌ„ are all sauage and brute beasts and more deuilish then the deuill himselfe it must nedes be that such thinges are for the one of them can not be without the other God can not be God without his prouidence iustice if he haue his prouidence seinge he hath discerned men from beastes and hath made him a partaker of his godlye nature there is no doubt but that he hath other care of him then of beastes Gene. ii i. Pe. i Psalm v Iohn 5 Roma iii and hath created him to an other ende and to an other lyfe and felicitie then he hath created them If he haue iustice and goodnes in him it is very certayne that the good pleaseth him and the euill displeaseth him and that he will punyshe the one and reward the other And for so much as we do not here playnely see his iudgementes in all things that is vnto vs a most certaine argument that there is an other lyfe in the which God wil make knowen that which is hidden to vs here otherwise he shoulde not be that which he is T. It is very certayne ¶ Of the lighte of Gods vvorde vvhich is geuen to men and of the nature of the same and of the contempte that is among men D. If it be so as in dede euery man that is of good iudgement doth knowe we ought not to thinke that he hath created a Sunne wherby to lighten the eyes of maÌ„ and to conducte him and leade him to those thinges that are necessarie for this life and that he which is the very true onely sunne fountaine of all light hath not prepared light for the spirituall eyes of our soule to leade them to those thinges which are necessarye to eternall lyfe For if he haue had so great care for our body which is but earth and corruption and for this present life which is common with the lyfe of other creatures what shall we thinke that he hath of the soule for whose sake he hath made the body and of the immortalitie which he hath prepared for him And it is very true that the true lighte of the soule is that same worde of God by the which God doth instruct vs. Which according to the testimonye of Dauid is that onely lighte which doth lighten our eyes and doth directe our steppes and doth also geue wisedome to them that are ignoraunt wherfore wheÌ„ psalme cxix we shall haue to do with men to perswade them to rede the holy scriptures and to heare the worde of God and to beholde that light which shyneth vn to vs in the same it is no more in effecte but as we shoulde exhorte men to open their eyes to behold receaue the light of the sunne Should we not thinke it very straunge if we should be enforced daylye to solicite men to this and should he not of right be thought to be very ingrate that had rather to holde hys eyes shutte and to be blinde stil then to beholde this light of the sunne and to be lightened by the same T. Yes truely D. Yet notwithstanding we doe dayly much worse when that we are prouoked to vnderstand and harken to the word of God in sundrye wyse and yet we will not vnderstand of it at all T. Thou sayest very true but men do not see so farre ¶ Of the authoritie of holy Scriptures and in vvhat sort God hath declared his vvill vnto men and hovve much it agreeth vvith his prouidence D. ANd as concerning those that doe not beleue that the holy Scriptures and worde of God are the worde of God they are more voyde of reason then are those yâ— should saye there is no sunne in the worlde or if there bee one that he shyneth not or els that the lyghte by the which we are lighted is not of the sunne for we oughte not to doubte but Iohn 1. that God who is the perfect and true light hath manifested himselfe vnto men whom he hath created of purpose to haue the fruition and enioying of this diuine lyght and to walke in the same And if it bee so I woulde gladlye knowe of those whiche beare so small reuerence to the holye Scriptures if they knowe anye other more certayne meane more meete and more excellente by the whiche GOD hath declared himselfe vnto men and whether there bee anye other doctryne more worthye of hys maiestie and doth contayne and reuele vnto men thinges more hye more godlye more secreate more vnknowen and incomprehensible to all mennes vnderstandyng more true and more certayne and that doth touche and presse mans harte more and hath in them greater vertue and effecte bee it to humble and beate them downe bee it to releue and comforte them and is in all respectes more meete more profitable and more wholesome for man and better approued and confyrmed by infynite testimonyes of God and that doth better deserue to bee credited then this which hath bene reuealed by the Aungells of heauen who daylye doe see the face of God Also Mat. xviii Heb. i. by the Patriarches Prophettes Apostles and the moste holye and
their kyng and that they had a prince which was an Idolatrer the people forthwith chaūged with the prince and retourned immediatly to their firste Idolatrie as it came to passe vnder Manasses Ioachim and Zedechias And in maner the like happned in the tyme of the heretikes for they did alwayes either loose or ◠Re. xxiiii increase their stoutnes accordyngly as they founde theyr princes T. The auncient histories of the Churche do yelde cleare and perfect witnesse of that whiche thou sayest ¶ Of the hypocrisie of those that depende onely vpon men in matter of Religion and of the proofe therof D. NOw from whence do these sodaine alterations and chaunges procede but that the one sort are enforced through fear to leaue of to set a good face on it as a horse doth whylest a man hath hym shorte rayned in hys brydle whiche after beyng put into the fieldes as soone as he is at libertie or els as a riuer whiche is letted or holden backe by force of rampares whiche floeth forth violently as soone as they are broken The other sorte do chaunge as the prynce doth bycause they dwel vpon the authoritie and doinges of men and not vpon the onely worde of God And therfore I say that euen as the Councels do make the one sorte hypocrites so make they the other disciples of men rather then of Iesus Christ For to receiue a doctrine and to beleue it for the authoritie and apparence of men whiche do alow it that is not properly to beleue the worde of God although it be nothyng els but the very pure Gospell but it is to beleue and wholly to put trust in men For if those men whiche by their authoritie haue moued me to receiue it should happen to forsake it I should be no lesse prest and ready to refuse to shake it of with them then I was to receyue it and to alow it be their meanes We do at this present see very plainly the experience hereof in those Churches whiche here to fore haue bene reformed by the preachyug of the Gospell whiche at thys present haue receyued the Interim and the Masse For that Interim is a very perfect tokē or proofe for mē to know in dede who they be that haue vnfaynedly beleued God and his worde and whiche they be that haue dwelled vpon men and their authoritie and haue receiued the Gospell either through hypocrisie and dissmulation for the loue of men and the hope of their owne gayne and fleshly libertie or els by perfect fayth and true simplicitie of harte and by that very persuasiō of the spirit of God in their conscience for the health of their soules to serue to the glory of God Those men that do chaunge in such sorte their fayth with euery wynde that bloweth do playnly declare that they neuer vnderstood Iesus Christ very well when he sayd Be Mat. xxiii not ye called masters vpon earth for ye haue a master in heauen to wit Iesus Christ ¶ In vvhat sorte vve may esteme men for masters and teachers and in vvhat maner vve are made the disciples of Iesus Christ or of men T. DOth he therby forbid vs to haue masters to teach vs and to call those masters of whom we receiue instruction D. How should he forbid it consideryng it is he hym selfe that doth teache vs by them that are nothyng els but the ministers of his grace by whom he whiche is our chiefe master doth declare him selfe to vs wherfore should he els haue sent his Prophets Apostles and disciples to teach and preache his holy Gospell vnto vs would he not that we should heare those that he sendeth vnto vs as if it were hym self in proper person that speaketh to vs and doth teach vs Wherfore sayd he then to his Apostles he that receiueth you receiueth me and he that refuseth and despiseth you refuseth Math. x. despiseth me and after immediatly he sheweth the reason For it is not you that speake but the spirite of your heauenly father that speaketh in you T. What is there to be vnderstode by these how may we both haue and not haue masters vpon the earth D. Yf by hearynge those that he sendeth vnto vs we receiue the doctrine whiche they preach vnto vs and beleue the same not for their sake that speake vnto vs ne yet for their great authoritie and apparēce neither for the opinion that we haue of them either to please them or els to receiue some worldly honor or profit at their hāds but onely bycause it is the pure and true word of God and that we heare that voyce of Iesus Christ our shepheard throughe their mouth beyng certayne and assured by his holy spirite that it is he that speaketh in them we are not then the disciples of men but of Christ And then is that same fulfilled in vs whiche our Lorde Iesus Christe alledgeth of the Prophete Esaye and that whiche hee him selfe expoundeth in the Gospell of S. Iohn And thy sonnes shal be all taught Esay iiii◠Iohn 6 of God Then who soeuer hath heard and lerned of the father commeth to me For when we beleue hauyng bene so taught by God it is for his sake that we do receyue the doctrine Psal lxxx◠and we take him for our master and not the men all beit that he doth communicate his name vnto thē bycause that they are his seruauntes and ministers as the name of God is gyuen vnto Iudges Prophetes and to the electe of God bycause that the Image of his maiestie iustice doth shyne and is presente in them although they be continually men and not Gods And on the contrary Yf I beleue the doctrine whiche I heare bycause that Tertullian or Cyprian Origene or Chrisostome Irene or Ambrose Hierome or Augustine Gregory or Isidore Luther or Erasme Eccius or Melancthon Gratian or Peter Lombard master of the sentences Iohn the Scotte or Thomas of Alquine do preache and teach the same vnto me or els bycause that the Popes and Cardinals the Bishops and others whom I esteme riche mighty and wise personages of great vertue and holynes do alowe and cōmend the same or els bycause that the Emperors kynges princes and Lordes the Italians and Spaniardes the Almaignes the Frēche and other nations do beleue it I am then no disciple of Iesus Christ in this doyng but a disciple of men ¶ Of the nature and vertue of true fayth and vvhat difference there is betvvene it and opinion T. ACcordyng to this accompte there are mo disciples of men then of Iesus Christe For there are very fewe whiche haue not greater regarde to men then to any thing els D. Yet notwithstandyng if it be so their fayth to say truth is no faith but opinion as it hath ben already declared For seyng that it is not buylded vpon the authoritie of God and his worde but onely vpon the oppinion whiche I haue of such personages it may be
and when wee shall eyther take in oure handes the booke of the holye Scriptures thereby to vnderstand of the wyll of GOD or elles that we come together in the Church to heare hys voyce by the holy Ministery of hys worde or els to communicate and be partakers of hys holy sacraments and of the prayers which are there made we oughte to goe with no lesse reuerence ne yet to prepare oure selues in none other sorte then yf we shoulde heare Actes ii God wyth hys owne mouthe speake out of the cloude and out of the greate smoke whiche was in the Mounte of Synay and that we dyd heare the greate thunders and the lyghtninges that were then sene For euen the same God whiche then dyd there speake is euen he that speaketh at thys present daye in hys Churche and shall iudge vs accordyng to that lawe whiche he hathe published there And albeit that he speaketh vnto vs nowe more familiarly and more louynglye then he then dyd yet notwythstandyng let vs not thyncke that he is of lesse power and force then he then was But in that that he vseth such gentlenes and benignitie towarde vs the punishment shall be so muche the greater vppon vs yf we doo abuse the same Yf we wyll vnderstande howe wee oughte to guide and gouerne oure selues wee muste cleane to the resolution of thys Councell and to the decrees and ordinaunces whyche we haue receyued ¶ Of the Councell that vvas holden in the Mounte Syon and of the conference of the same vvyth that vvhyche vvas holden in the Mounte Synay and of Moyses and of Iesus Christe and of the Ministery of the lavve and of the Gospell T. THys is a goodlye Councell and of greate authoritie but thou saydst that there was yet an other in the lande of Chanaan and of Iudea and in especiall in the Mounte of Syon by the verye Sonne of GOD. I woulde bee verye gladde that thou wouldest declare vnto mee also what that was D. That Councell dothe euen so muche excell the other as Iesus Christ Heâ— iii dothe excell Moyses and the Master of the house the seruaunte For thoughe that GOD hym selfe dyd speake in proper person in bothe yet notwithstandyng he hathe shewed hym selfe this seconde tyme in a sorte muche more authentique and more excellent more amiable and agreable to the weakenesse of mans nature then euer he dyd synce the beginnyng of the worlde For when he shewed himselfe in the mounte Synay the people dyd not see his Deut. 4. Exod. xiâ— Hebr. ii face nor shape nor dyd see or heare anye thing but suche as were horrible and fearefull It was not lawfull for them to doo so muche as to come to the mountaine or to touche the vttermoste parte thereof wyth out daunger of deathe and to bee stoned or striken thorowe wyth arrowes were it man or beaste Therefore the people beynge greatlye amased and afrayde desired Moyses to be Exod. xx Eeu xxviii as a meane betwene GOD and them and to declare vnto them hys wyll and pleasure as hys Embassadour to that ende that they moughte heare no more that voyce of GOD so horrible and fearefull for they thought that they coulde not heare it agayne but that they shoulde all dye and dyd muche maruell that euer they coulde heare it with oute deathe Wherefore GOD knowyng the weakenesse of hys people dyd promise them to sende them a Prophet euen oute of the middest of their brethern lyke vnto Moyses into whose mouthe he woulde put his worde and by Deut. xviii the same he woulde cause them to heare his voyce This Prophete accordyng to the testimonye of Sainâ—t Peter is Iesus Christe oure Lorde of whome the Father hymselfe dyd saye This is my welbeloued sonne in whome I Actes iii. Math. 3. 1â— haue set my whole delighte heare hym And for that cause the Apostle saythe writyng to the Hebrewes that God hath Heb. i in tyme passed oftentymes and in sundrye sortes spoken to our Fathers by the Prophetes but in these latter dayes he hath spoken to vs by hys own Sonne and making comparison of thys manifestation whiche was made by oure Sauioure Iesus Christe wyth that of the mounte of Synay Truely sayth he you are not come to the mountayn whiche moughte bee touched nor to burnyng fyre nor yet Heb. xiâ— to darkenesse and myste and vnto tempest neyther vnto the sounde of a trompette and to the voyce of wordes the whiche those whiche dyd heare it refused that the communication should be addressed to theÌ„ any more for they could not endure that which was commaunded If a beast touch the mountayne he shall bee stoned or elles stricken thorow wyth a darte And so terrible was the sighte that appeared that Moyses sayde I feare and quake but you are come to the mounte Syon and to the Citie of the lyuyng God the heauenly Ierusalem and to the companye of manye thousandes of Aungels and to the congregation of the firste borne which are written in the heauens and to God which is iudge of all and to the spirites of iust and perfecte men and to Iesus Christ the mediatoure of the newe TestameÌ„t and to the sprinckled bloude of whiche declareth better things then the bloud of Abell See that you despyse not him that speaketh for if they escaped not whiche despysed hym that spake on earth much lesse shall we escape yf we turne away from hym that speaketh from heauen whose voyce then shooke the earth T. It semeth to me that these wordes conteyne a goodly conference of the Ministery of the lawe and of the Gospell and I haue a great desyre to heare it ¶ Of the manifestation of God in Christ D. THen where as the people saw nothing at that tyme but fyre and smoke and greate darcknes whiche letted them from seyng both the Sunne and the Moone Deut. 4. also the heauens God hath shewed himselfe to vs in Iesus Christe his sonne in mans shape in our owne fleshe For it is he that is the very Image of God and that very forme of hys substance the bryghtnes of hys glory It is he that is the true Iohn i â— Tim. iii Seb. i. Mal. iiii Iohn viii Sonne of Iustice and the onely lyghte of the worlde by whome all mystes and darckenesses are chased away euen those whiche let vs to see GOD. And where as then the people durste not come to the foote of the Mountayne howe perfecte and howe well prepared so euer they were to receyue the Lorde wee haue nowe accesse euen to the verye throne of hys Maiestye by Iesus Christ our Lord through whome it is geuen vs not onely to come vnto hym but also Heb. iiii to touche embrace hym for the sanctification which i. Cor. 6 Dan. ix wee haue receyued of hym that is the holye of holye ones is in deede of other vertue and efficacye then was that of Moyses towardes the Israelites In the
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