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
fallyng into such perplexities and inconuenieÌ„ces he that will not beleue me let him rede their Canons and Decrees and Platina whiche hath written the lyues of the Popes and hath bene nourished and broght vp in their Court and Sabellicus the other historians which haue entreated of these matters T. I beseche thee shewe me some examples to proue this to be true to the end that I may not thinck that thou speakest of pleasure without proofe D. Yf I should alledge al those that I might gather out of their bokes I could find ynough wherwith to outretayne thee a long tyme but I will hold me contented with a reasonable nomber to satisfie thy request We wil first speake of the Canons and Decrees that the Popes haue made the one sorte contrarie to the other Platinâ— What agreement is ther betwene the Pope Iohn the xxij the Pope Nicholas when the one pronounced iudicially the Iesus Christ and his Apostles possessed nothyng neither in priuate ne yet in common and the other did the cleane contrarie â—ecre 4. â—itl de diuor ca 5 Plat. Sabel In the matter of diuorce Celestine doth permit that the faithfull partie shall marry agayne yf that the other partie be fallen into heresie Innocent on the contrarie denieth it Afterward Stephen the with hath cut of and made of none effect the actes of the Pope Formosus by the authoritie of the Councell and agayne Iohn the x. who succeded this Stephen did condempne his sentence in the assemble of Rauenna here must it nedes be of necessitie that not onely the one or the other of the Popes hath erred but also that CouÌ„cels whiche haue folowed their opinions and sentences whom they haue abused to coÌ„firme their errors abuses and tyrannie by their authoritie Wherfore Gerson which was one of their owne doctors sayd not without greate reason that the saying of one doctor approued by the Canonical Scriptures was more to be credited then the declaracion of the Pope and the saying of a doctor well sene in the holy Scriptures and alledging the vniuersall authoritie was more to be credited then a generall Councell T. He did not amisse for somuch as they do so disagree amonge them selues D. Panormitan which was at the same tyme a man of great reputacion and was present at the Councels of Constance â—â—nor in â—a signifi de Elecii and Basle as Gerson was hath sayd no lesse althoughe he were a great Idolatre of the Papacie for he sayd that we ought more to credite the saying of a simple lay man alledgyng for hys proofe the Scriptures then to all the whole Councell ¶ Of the contrarietie of the Decrees of many Councels touchyng the Mariage of the Ministers of the Churche T. I Do not a litle maruell that such meÌ„ durst affirme any such thyng in those dayes D. It is so but the veritie is of such power that she constraineth her very enemyes yea the deuils them selues to confesse her but folowing our purpose for so much as we haue spokeÌ„ of Popes let vs now come to the coÌ„trarietie of Councels The CouÌ„cel of Nice Hist Tri. li. 2. c. 13. dist 31 c Nicen. Plat. in vita Silu. Dist 28 cap. Si quis dist 30. Siquis viroruÌ„ dist 31. c. Quoniam of whom we haue already spoken which was holden in the yeare three C. twentie and three did alow the Mariage of Ministers of the Churche and condeÌ„pned those that would forbid it The first Councell of Sangres holden in the yere three hundred thyrty and three hath done no lesse and did accursse al such as vnder colour of Religion should leaue their fathers mothers and wines The sixth Councel of CoÌ„stantinople hath in like sorte ordeyned that no man should make any vowe to lyue without a wife that the Priestes whiche should separate them selues from their wiues for theyr holy orders sake should be excluded from the Communion dist 27. c. Quidam The Councel of Anticyre holden in the yeare three huÌ„dred and foure hath in like sorte permitted that Deacons should marrie yea euen after that they had receiued theyr orders And as concernyng the Councell of Carthage holden Ex Car. â— â–ª in the yeare foure hundred twenty one in the whiche the heresie of Pellagius was condempned by two hundred and seuentene Bishops among whom S. Augustin was it appeareth manifestly by the twelueth constitucion of the Apoc c. â— Extra de Clem Coâ— lib. 6. c. 1. Epâ—p li 2 Tom. 1. heres 41 same that the Bishops and other men of the Churche were married And Boniface the viij did suffer the religious to enioy their liberties althoughe they were married The viij Councell of Tolletto doth allowe to breake al vowes and othes whiche are made agaynst the fayth And Epiphanius doth earnestly condempne those who hauing not the gift of continencie had rather for shame of the worlde to commit fornication and adulterie secretly then to marrie On the Albert. Crautâ— in Saro lib. 4 ca. 43 Navvcler contrarie the Councell of Neocesarie holden the yeare three hundred and thirty and the second Councell of Carthage holden the yeare foure hundred and twentie after them the CouÌ„cell of Magonce did condempne the Mariage of Priestes and Ministers of the Churche did wholly forbid it and did binde the Priestes MoÌ„ckes and Nunnes to vnlawfull vowes impossible for men to kepe were cleane contrarie to the worde of God Thys Councell of Magonce was holden by the Emperour Henry the iij. in the whiche he assembled an hundred and thyrtie Bishops Some saye that the Pope Leo the ix was there also present at it It was also ordeyned in that Councell yâ— men of the Church should keepe neytheir hounde greyhond spaniel nor hauke ne yet should vse any seculer traffique and that none should be receiued for a Monke vnles he came of his own free wil and were of lawfull age but these Decrees haue not ben so well obserued as hath the forbidding of Mariage Likewise Gregory the vij a Monk of Clunie otherwise called HildebraÌ„d which was Pope in the tyme of the Emperor Henry the iiij did commaunde by his letters to Otto Bishop of ConstaÌ„ce Naucler â—lbert Crauts Lambert Hirsweld neare about the yeare a thousand fortie and seuen that he should forbid through out all his diocese all Priestes to marie whiche were not then maried and that he should disolue the mariage of all such as were already married T. I see in this no great accord D. Notwithstandyng all this was done and not without great tyraÌ„nie ne yet without great resistaunce T. I beleue so ¶ Of the contrarietie of certaine Councels concerning the forbiddyng and difference of Meates D. HEre is as much as I did determine to speake as touching Mariage let vs now come to the forbidding of of meates The second Bracarense CouÌ„cell holden the yere Di. 30. ca. Si quis six hundred nynetene did acursse all
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
from them declaryng playnely in what perill they put them selues that folow such guides ¶ Of the care that euerye man ought to haue to knovve the vvay of saluation and hovv they ought to bevvare of false Prophetes and seductors of the people T. THen we ought not to be so carelesse but that we must enquire of that same waye by the whiche we shoulde passe to the ende that we mighte easely knowe if that in stede of leadyng vs in the ryght waye they should leade vs wronge D. It is very true and also we ought not to be so rashe and foolish that we should sodenly take guydes and conductors without hauyng any knowlege or testimony of them For if we should but passe thorow a wood or some other passage whiche were hard and difficill we woulde not take a man at aduenture to be our guide of whoÌ„ we could not assure vs least that in stede of guidyng vs the right waye he should bryng vs into the lappes of theeues to cut our throates as it happeneth oftentimes to many T. Yet not withstandynge thys way which we must passe is the moste daungerous of al for there nedeth no greate straying to loose vs all D. Therfore it is more nedefull to take good hede in this matter then in any matter els And for this cause are we so often warned in the holy Scriptures not onely by the Prophets and Apostles but also by Iesus Christ our Lorde to take heede of false Prophets which Math. vâ—â— Actes x Roma xvi Phill. 3 come to vs in sheepes clothing and within are rauening Wolues This admonition is not geuen vnto vs without cause T. That is doubtlesse ¶ Hovv that the admonitions vvhich are vvritten in the holy Scriptures agaynst the false Prophets do make them to be vvithout excuse that suffer them selues to be seduced by them D. FOr so much then that we are all aduertised and that the spirit of God hath geuen vs so many markes and signes wherby to knowe these false Prophets we may no more pretende ignoraunce in thys poynte for our defence then in the other matters wherof we haue already spoken For the case is not lyke with a Christian in matters of Christian religion as it is in other artes and sciences for that it sufficeth any man because he caÌ„ not learne all artes and sciences to learne one or two and to be excellent in some one science But the substance of religioÌ„ is of an other nature it is an arte it is a science and occupation which al men ought to vnderstand although all men may not be of like excellencie in the knowledge of the same nor yet be sufficient to execute the office of a Prophet or of an Apostle or of a pastour and Doctor in the church yet at the least euery maÌ„ is bound to knowe so much as he may vnderstand how to frame and gouerne himself according to the wil of God to know how to embrace that which is good and to refuse that which is euill and to knowe how to kepe himself from false Prophets and seducers for he that caÌ„ not do this shall paye for his ignoraunce as it hath bene sufficiently proued by the reasons before alledged Wherefore euery man hath great occasion before al other things diligently to coÌ„mend himself to God in these affayres with certaine affiaunce to be heard for he speaketh not this in vayne seeke you shall find aske and it shall be geueÌ„ vnto you knocke at the doore and it shall be opened vnto you for he that seeketh findeth Mat. 7. and he that asketh receaueth and he that knocketh at the doore entreth For the Lord is nere vnto those that call vpon him in veritye Beside this it is earnestlye requyred of euery Psal 144 man to seeke out diligentlye those that are good teathers least that in steed of the shepeheard we followe the Wolfe trymmed lyke a shepeheard which wil deuoure vs for we may not through our negligence attempt God And if we do this hauing a sincere and true care for the glorye of God and for our own saluation God will not leaue vs without the conducte of his holy spirite and without prouision of his goodnes according as it shall be nedefull for the saluation of euery man for that which Iesus Christ hath spoken shall remayne alwayes true to wit that he that wil Iohn vii do the will of God shal vnderstand of his doctrine whether it be of God or no. ¶ Of suche as alvvayes excuse them by theyr great busines and can neuer fynde conuenient tyme to hearken to the vvorde of God and to laye their handes to his vvorke T. I Am of your opinion but there are yet an other sorte which seme to haue more reason are better affected toward the word of God then are those of whom we did euen now speake But yet when I consider their workes I can not commend them There are that will soone graunt vs all that wherof we haue heretofore disputed they will confesse that we must enquyre of the wil of God in his word They will well allowe the doctrine of those that do truelye preach the word of God and follow the same and employe them selues in the busines of the Lord but yet for all that they wil not be ouer busie in it but wil find a thousand excuses They will alledge an infinite number of empeachmentes and empedimentes which let them Tere is amonge these men a number of mockers which say we must let God alone with the matter and that he will well accomplyshe his worke without vs. D. I do well vnderstand of what kinde of men thou speakest they are of the number of those which our Lorde Iesus Christ telleth vs of in the passage of those Math. xxâ—i Luke xiiii conuited gestes to the mariage of the which the one excused himselfe by his farme the other by his oxen newly bought and the other by his newe maryed wife to be shorte euery one had such plentye of excuses that not one of theÌ„ came to the mariage of those that were bidden but that of necessitye straungers were called And as touchyng those men which say that God will well bring his works to passe without them they say truth for God nedeth not any man to accomplishe any of his workes For when he setteth vs to worke it is not for neede as though he coulde not doe all that pleaseth him to do without vs. But when he calleth vs into his workes he doth it to doe vs honour in that we honour him making vs the ministers of his grace And therfore we shoulde bee the more diligent to take the matter in hand which if we do not he will assuredlye geue vs to vnderstande that he hath workes to do the which he will not do without vs to wit when he shall punysh vs for our slothfulnes and ingratitude T. Thou sayest very well for we must needes be there in
principall matters that therin are handled or entreated of ⧠The second Dialogue intituled the waiting for the Councell or the Newtralles Of the reasōs vvhich cause many to desire vvait for a Councel and of the trouble that the difference vvhich is in Christendome in matters of Religion doth bryng to simple and ignoraunt consciences Daniel Timothe D. THou doost well remēber where we left as touchyng those that wayt for a Councell T. Yea in dede D. Will these men tary to beleue in God to serue him and to enquire of his will vntill the tyme that the Councell hath ben holden and that it hath determined what order of lyfe we should folowe T. It semeth that these mē take their foundation of that which thou hast said that if they should serue God truly it were first requisite to be well instructed and assured of his will D. Wherfore do they not then forthwith and withall diligence enquire therof why do they then tary for a Councell T. Bycause they say that in so great diuersitie of opinions as at this present day is in Christendome in matters of Religion they know not whiche to folow in surety For they see that some teache after one sort the others after an other that ther is often tymes as great contrarietie of opinions as betwene white and blacke and betwene fire and water That whiche one aloweth an other disaloweth that whiche one holdeth for Christiā doctrine and for true seruice of God an other condempneth it as heresie or els as superstition hypocrisie Idolatrie and Apostasie And besides this ther are of both sides personnages of great apparance great vnderstanding and great authoritie accordyng to the iudgement of the worlde notwithstandyng the multitude is farre greater of the one side then of the other men heare their discourses men read their writtinges bookes there are goodly reasons of both partes which euery of them endeuoureth to proue and confirme by the holy Scriptures and by all meanes possible In this cause what shal a poore man do whiche feareth to offend God and hath a good desire to serue him accordyng to his wil but he may not wel attain to the knowlege therof bicause that which the one saieth is the wil of God the other sayth it is not the will of God ¶ Hovve that the difference that is in Christendome in matters of Religion should not stay men from the diligent enquirie of the vvyl of GOD but shoulde rather prouoke them thereunto T. I Confesse that these differences which are in Christendome engender great trouble in the poore consciences of many but that ought not at all to let them to enquire by all meanes possible of the will of God and to employe thē selues with al spede possible to serue him but they should the more earnestly be moued and prouoked to do it to ridde them selues with as much speede as they myght out of suche troubles For why least they tary in it if they haue any feare of God in what trouble shall they lyue and what quyetnes maye they euer haue in theyr consciences I for my parte shoulde thincke that I were in hell if I shoulde longe lyue in suche estate without hauynge some thynge certayne and resolued in my mynde whereunto I myght assuredlye staye T. For thys they require a Councell for they thincke there wil bee there men of greater iudgement then they are by whose meanes the matter shall be so debated and examined that there shall bee a generall and a sure determination throughe the which euery man may be out of scrupule and doubte and may know wherunto to trust D. It semeth vnto me that their hope is very slender if they haue no better hope then this I maye not deny but their desire is good we all ought to desire the same if there were any hope to se it come to passe that with spede for the soner it were that better bycause it is much more daūgerous to delay or defer the medicyning of the soule thē of the body for if the medicine of the body come not in tyme to hym that is sicke that sicke person is not in daūger but onely of his bodely life but if the medicine of y◠soule be to long deferred ther is daūger of eternall death wherfore I do greatly feare that manye doo perish in tarying for those medicines T. There is much to be feared and also to be doubted in this matter ¶ VVhat profite the Churche of God may receaue of Councelles and of theyr issue D. THe Sinodes lawfull Coūcels is one of the best remedies that mē may haue to take away cōtrouersies in religiō it is the remedi wherunto in like cases that Apostles their true successors al that aūciēt church haue oftētimes had their recourse for albeit that the Coūcels haue no authority nor power to giue vnto the churche any newe doctrine nor yet to forge ani new articles of faith but only to hold maintain y◠doctrine which is reueled by the holy Scriptures yet notwithstāding they serue to great purpose in so much that they be as publike witnesses vnto it to succor the infirmitie of the simple weake also such as shall come after vs by the confessiō which is made of the same by thē by the publike testificatiō y◠there is declared by the perpetual cōsent of the Church of the doctrine of the Prophetes Apostles But although the Councels be ordeyned to this end that the aūciēts haue had more rule of thē selues better meanes much more meete for such a purpose then we haue at this presēt yet notwithstāding they could neuer obtaine that in their Coūcels which they desired And such vntowardnes was there that they did alway not onely not apease the differences abolish scismes heresies which troubled the Church but oftētimes euē there right many new did spring haue ben afterward frō tyme to tyme encreased if it were nedefull to proue it by exāples it were easy to do but we will not now enter into such matter I will cōtent me for this time to alledge onely touching this matter that testimonie the Gregory Nazianzen which was Master to S. Hierom did giue writting to Procopius of the Coūcels of his tyme whiche were nothyng so corrupted as ar those of our time if I must nedes sayth he write the truth I haue determined to refuse al the Coūcels of Bishops For I haue foūd the issue of no one Synode good or rather that they haue more encreased the euil then quenched it Here is the iudgemēt of Nazianzene touching this matter Which semeth to me somethynge harde for it can not bee denyed that some of the auncient Councels haue greatly profited vnto Christianitie notwithstandynge that the peruersitie of the wicked hath alwaye hindered that the frute and issue hath not ben such as was to be desired yet notwithstandyng Nazianzene hath not gyuen iudgement of the Councels
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
truth wittingly 14. 15 Of such as do resist the truth and persecute it through ignoraÌ„ce 1516 How that the want of the knowledge of god his truth 15. 17 Of the great care and diligence that is in men 17. 18 Of the diligence that is in men to do euyll 18. 19 Of the vices that make men ignorant of god of his truth 19. 20 Of such as do contemn the knowledge of God 20 21 Of the tru knowlege of god 22. 22 Of the true study of the holy scriptures 23. 23 Of such Christians as are ignoraÌ„t of the word of God 23. 24 How much necessary the study of the word of God is 25. 25 Of the desired ignorance 26. 26 How that the publicatioÌ„ that God hath made of hys word 27. 27 Of the meanes by which god hath and doth declare him selfe dayly to men 27. 28 Of those that cloke their rebellion agaynst the woord and wyll of God 28. 29 Of those whiche coÌ„mit idolatries to their princes 30. 30 Of the offices of good princes and good subiectes 31. 31 How those men obey the deuill not their princes 32. 32 Of lawfull lawes of Christian Princes 33. 33 Of vnfaythful seruantes to Princes of their councels â–ª agaynste God 34. 34 Of the iudgement of the Christian doctrine and by whom it must be reported 35. 35 Of the causes why the Princes shuld enquire of the wil of god at the mouth of his ministers 37. 36 Dishonour done to God by suche as vouchsafe not to enquire of his wyl at the handes of his ministers 38. 37 What meane and order Princes ought to kepe in iudgmeÌ„t of thinges apertaining to religioÌ„ 39. 38 Howe men ought to haue greater care for matters appertayning to religion 41. 39 How that men make more accouÌ„t of their promises then of theyr consciences 42. 40 Of the care that ought to be had to know yâ— way of saluatioÌ„ 44. 41 Admonitions in the holye Scriptures against false Prophetes 45. 42 How great busines letteth yâ— hearing of the word of God 46. 43. Meanes to aduaunce or hinder the busines of men 48. 44. Mockers and haters of the Gospel and wil seme no. 49. 45 Of Epicurians amoÌ„g the Christians their diuersitie 50. 46 Testimonies of Epicurians of Gods prouidence iustice against their false opinions 51. 47 Light of gods worde geuen to meÌ„ the nature of the same 52. 48 The authoritie of holy scripture 53. 49. Diuelish peruersitie of EpicuriaÌ„s their agreement with the doctrine of Mahomet 56. 50 Of mans traditions 57. 51 How we ought not to do yâ— which semeth good onely in our owne sight and opinion 58. 52 Of the workes that are done to a good intent 60. 53 To vnderstand whether god haue ordained sundry religions or no 61. 54 Of the causes of the diuersitie of the positine lawes 62. 55 Of the agreemente of the positiue lawes wyth the Ceremoniall lawes 63. 56 What libertie God hath geuen in the vsage of ceremonies 65. 57. ⧠The second Dialogue OF the reasons which cause manye to desire and wayte for a Councell 68. 1 Of the difference that is in Christendom in matters of religion and what it doth 69. 2 What profite the Church of God may receiue of Councels and of their issues 70. 3 Of the hope that menne may haue of the couÌ„cel in these daies 72. 4 Of the meanes of the enemies of the truth for the maintenance of their kingdoÌ„ false religioÌ„ 73. 5 Of the dauÌ„ger into the which they cast theÌ„selues which atteÌ„d onelye vpon Councels 74. 6 Of christiaÌ„ princes to reforme the Church by meane of a generall â—oâ—â—cell 75. 7 Of 〈◊〉 negligence and want that 〈◊〉 â—he ministers of the church 76. 8 Of the empeachments of men in yâ— reformatioÌ„ of the church 78. 9 How difficulte it is to assemble a lawful CouÌ„cel at this day 79. 10 How the Christians hinder the reformation of the Church 81. 11 What Councel the true christians ought to follow 83. 12 Of such as woulde agree the doctrine of Iesus Christe and that of Antichrist together 84. 13 The Interim maye not be receyued neither into the Churche of christ ne yet of Antichrist 85. 14 Of such christians as be Newters and indifferent 86. 15 For what cause the Interim hath his name of an aduerbe 88. 16 The profite that those that be instructed in Gods word may receiue by the Councels 89. 17 We oght not to be the disciples of meÌ„ but of Iesus Christ 90. 18 The word of God dothe authorise it selfe 92. 19 What goodnes men may receyue of a good CouÌ„cel and what euil of an euil Councel 93. 20 What the good Councels may do to the wycked 94. 21 What frute the church may receue of the lawful Councels 96. 22 What prayse is due to good princes and magistrates 97. 23 Hipocrisy of such as depend vpon meÌ„ in matter of religion 98. 24 How we are disciples of men and how of Iesus Christ 100. 25 Of the nature and vertue of true fayth 101. 26 Of the honor that is due to good true teachers in the church 103. 27 Of the diffâ—rence of the apostles prophets and of those that came after them 105. 28 The Councell of S. Auâ—â—â—â—yne concerning Councels 〈◊〉 â—â—itings of the Fathers 〈…〉 ⧠The third Dialogue intituled The authoritie of Councels OF the assistance of the holy ghost in lawful Councels 109. 1 What is to be desyred in CouÌ„cels those which are most excellent 111. 2 Of the weakenesses which wer in the Councel of Nice 112. 3 Of the contrarieties betwene the bishoppes ministers that haue bene in many aunciente Councels 113. 4 Of the contradictioÌ„s of the popes and their decrees 114. 5 Of the contrarietie of the decrees of many Councels 116. 6 Of the contrarictie of certain couÌ„cels concernyng the difference of meates 118. 7 Of the decrees of the Councels of Constance and Basle touchyng the Lordes supper vnder bothe kyndes 119. 8 Contrarietie in many CouÌ„cels coÌ„cernyng Images 120. 9 Of the Councel of Carthage concerning the Baptisme administred by heretiques 121. 10 OpinioÌ„ of the papists concerning general and particular CouÌ„cels 122. 11 Of the abuses and errors whiche haue ben broght into the church 122. 12 Of those that would haue the prelates of the church to correct the abuses that therin are 124. 13 Thinges of them selues sufficiently resolued without resolution of the Councel 125. 14 The liberty of Christians in reforming abuses 127. 15 The passages which the Papistes alledge to authorise their Councels 129. 16 The holy ghost is not bounde to any kind of persoÌ„ or estate 1â—9 17 Of the asseÌ„bles of yâ— faithful 131. 18 Of the Councels of the hereticks condemning the CouÌ„cels of the faythful 132. 19 The contradicions of the auncieÌ„t Councels declare that the councels may erre 134. 20 No hope for the ChristiaÌ„s to haue a lawful Councel 136. 21 What praiers men ought to make for their
the dead and to apply them to sondry vses but the pulpit is not greatly encumbred with them and wheÌ„ they do preach they preach nothyng els but lyes as their owne dreames phautasies Legenda aurea a Scripture of their owne inspiration theyr owne traditions decrees and ordinaunces Christ ordeined onely two SacrameÌ„tes which two they haue corrupted and added to theÌ„ fiue bycause that Christ did not so well know what is meete for his Church as they do O horrible Gene 2 presumption God him selfe when he had created man in Paradise sayd It is not good that man be alone we will make i Cor 7 hym a helper The Apostle s Paul saith It is good for a maÌ„ not to touche a woman yet to auoyde fornication let euery man haue his owne wife euery woman her own husband Heb 13 â— The Apostle saith mariage is honorable among al meÌ„ the bed vndefiled but God will iudge the whore masters and adulterers these wordes are generall and haue regarde to all men and to all estates Iesus Christ did not onely alow mariage but did also honor it with his presence In Cana of Galilee S. Augustine in hys treatise of the goodnes of mariage sayth in his 21. Chap. that he dare not preferre the virginity of S. Iohn before the mariage of Abraham S. Ambrose in hys first booke sayth Touching virgins S. Paule sayth I haue no coÌ„maundmeÌ„t of the Lord but I do couÌ„sel or aduise if the doctor of the Gentils had no commaundemeÌ„t who is he that might haue any And truly he had no coÌ„maundment but he did counsell therunto for virginitie can not be coÌ„mauÌ„ded it may wel be desired for that which is not in our power is not to be coÌ„mauÌ„ded but it is to be wished for Origens vpoÌ„ S. Mathew in his 24. Homelie sayth That they which do forbid men to marry do enforce theÌ„ to a licentious villeni forbiddyng that which is expedieÌ„t The like he sayth of those that coÌ„maund abstinence from meates and such lyke where vnto the faithfull may in no wise be coÌ„strained he sayth that they lay he any burdens on the shoulders of men coÌ„trary to the wil of Christ who sayth My yoke is pleasant my burthen light easy c. Eusebius in hys Ecclesiasticall historie 3. boke 30. cha reciteth that S. Clement writyng against such as did condempne mariage among other thynges sayth wil they reproue the Apostles S. Peter had a wife So had Philippe Paul also had a wife as appeareth by one of hys Epistles in the whiche he is not ashamed to send salutations to her whom he sayth he would not carry about the countrey with him bycause he would be the more ready to preach the Gospell Many of the auncient fathers were maried as Patriarkes Prophetes and Bishops of the primitiue Church Yet is not the Pope affrayde to say and stand agaynst God and Christ that mariage is vnclennes pollution and carnal filthynes as it is said in the. 4. of the senteÌ„ces Dist c. 17. chap. 4. and his decret 27. Quest 2. chap. whiche begynneth Cum societas Tertulian in his prescriptions agaynst the heretikes sayth It is not in our power or choise lawful â–ª to bring in to chuse or alledge for authoritie that whiche any other hath brought in or alledged for hys own pleasure for we haue the Apostles of the Lord for our authors who haue brought in nothing for theyr own pleasure â–ª nor any new thing but haue faithfully preached and taught to the nations that discipline which they receyued of Christ S. Augustine vpon S. Iohn in the. 46. treatise and. 10. chap. sayth if they whiche sit in the chaire of Moses do teache the lawe of God it doth then folowe that God teacheth by them but if they will teache any thyng of theyr owne heare them not nor yet do it c. And in the. 6. against Faustus chap. 16. in the. 18. booke chap. 12. doth cal by the wordes of Christ not onely false Prophetes but also theeues and murderers all such as dare preach any other thing to the people of God theÌ„ the Canonical Scriptures against such he alledgeth the saying of Christ al those yâ— came before me are theeues murderers S. Paul in his 1. Epistle to the GalathiaÌ„s doth accursâ—e him that bringeth any other doctrine theÌ„ that which he hath taught yea if it wer an AuÌ„gell of heauen Further in hys Epistle he sayth that whiche I receyued of the Lord the same also deliuer I vnto you c. It is not so with these men of whom we haue alreadie spoken they deliuer vnto vs their own traditions inuentions and dreames in the stead of the worde of God And I doubt not although these men haue nothing in their mouthes but the fathers the fathers which must authorise the scriptures vnto theÌ„ if the fathers liued in these daies but they wold be as readye to persecute them as they are to persecute those which in these dayes do professe Christ Let it be seene how many of them were which suffered in the late tyme of theyr late persecution that did denie any one article of the Christian fayth but they did by Gods grace most costantly affirme them euen sealing them vp with their bloud examine Theodoret Epiphanius and Augustine Fathers of great holynes and doctrine who haue largely written of heresyes and let it be seene whether they maintained any one of those which they cite no not one let vs see how many Arrians Anabaptistes Pelagians Marcionistes Nestorians Ebionistes or any other kind of heretikes they did then execute I suppose the number wil appeare very smal for they are al in leage with Sathan I doubt not but if the Gospell had as fatte a smoking kitchin tyed vnto it as haue the Romyshe rytes we should haue a great number of Gospellers for this kitchin Seducers of the people is of great effecte among the Romanistes S. Chrisostome vpon S. Mathew in his 48. Homelie chap. 24. sayth thus There are some which do greatly seduce through lyes vntrouthes they preach Christ they teach the fayth they haue also churches orders and elders as the faythfull haue They do also read the Scriptures of God it semeth that they geue the same baptisme and the sacrament of the bodye and bloud of Iesus Christ likewise they honour the Apostles Martyrs and by these meanes they do greatly abuse the vnderstanding not only of the simple but also of such as are wise who shall he be that Antichrist shall not be able to shake or moue partlye doing the workes of Christ and the antichristians fulfilling in a sorte the dueties of christians vnlesse it be peraduenture such an one as doth consider that which the Apostle sayth if Sathan can transforme himself into an Angell of lyght is it then a greate matter for hys ministers to be transformed lyke to the minister of iustice whose end shal be according to
cause of this blasphemie for S. Peter in his i. epistle 3. chap. cōmaundeth vs to be alwayes readye to render reason to all that shall demaund vs of the fayth hope that we haue And again S. Paul Colo. 3. chap. Pro◠10. b let the word of God dwell plenteously in you but what answere make they to that which are more folish then the very fooles in dede Blessed is euery symple one he that walketh surely But that is the cause of all euills for that that many know not how to alledge aptly the testimonies of the scriptures for in this place we may not vnderstād the symple for the foolyshe and for him that vnderstandeth nothing but for him that is not craftye and melicious For if it shoulde be so vnderstode it should be superfluous to say be ye wyse therefore Math. 10. b as serpentes and symple as doues S. Ambrose vpō the 2. epistle to Tymothe 3. chap. sayeth All scripture geuen by inspiration from God c. It is manifest that all Scripture wherof God hath declared himselfe to be author is profitable For it is geuē to that end that it shoulde profite the ignoraūt reforme the deformed drawing the wicked into al good workes for by profiting a litle and litle in newnesse of lyfe it maketh the mā of God c. The law of the Lord is perfect restoring or conuerting soules the testimonye of the Lord is Collo 3. b Psal 19 Psal 119 faythful and sure it geueth wisedome to the ignoraunt The statutes of the eternall are righteous reioysing the hart the cōmaundement of the Lord is pure and doth lighten the eyes And againe Thy word is alampe or lanterne to my fete a light to my steppes The Prophet Esay in his 8. chap. sayth is there any where a people that asketh not councell of hys God Should men turne frō the liuing to the dead If any man want light let him loke vpon the law the testimonie whether they speake after this meaning The lyght of the Ezech 20. c morning shall not be geuen vnto them Moreouer the Prophet sayth Say to the childrē in the desert walke not in the ordinaunces of your fathers obserue not al their statutes be not defyled with their idoles I am the Lord your God walke in my ordinaunces and kepe my statutes and do thē Eccle. 1 a Itē the fountayne of wisedome is the word of the soueraign Lord God the entre into the same are his eternal cōmaūdements And agayn Search the scriptures for in them you thinke you haue eternall life and they bee they which beare Iohn 5 Iohn 20 g witnes of me And Iesus did many other thinges that are not written in this boke in the presence of his disciples but these things ar writtē to the end that you should beleue that Iesus is the annoynted sonne of God that in so beleuing you may haue life thorow his name The holy scriptures are In what recommendacion God hath his Word full of the lyke sayings The auncient fathers are full of the worthines of the scriptures S. Augustine in his 56. sermon made to the brethren that were in solitude sayth he that maketh none accompt of the reading of the holy scriptures sent from heauen ought not onely to feare that peraduenture he shall not receaue euerlasting rewards but also that he shall not escape the euerlasting punyshmentes for it is so daūgerous vnto vs not to read the deuine precepts that the Prophets with great sorrowe exclame cry out for that cause haue Esay 5. c Ose 4. b 1 Cor 14 my people bene brought into captiuitie because they had no knowledge for he that is ignorant shall be ignorant out of all doubt he that in this world maketh none accompt to seke to know God by the holy Scriptures God wil not vouchsafe to know him in the ioyes euerlasting we ought to be a feard to heare after that the gates shall be shut with the folyshe virgins I know you not I haue none acquaintaunce Math 25 ◠with you you that worke iniquitie depart you frō me what meaneth this I knowe you not I am not acquainted with you how knoweth he not those that he sendeth to the fyre There is neyther of thē spoken without cause for as it hath bene already sayd suche as woulde not in thys world seeke to knowe hym by reading the Scriptures GOD will not acknowledge them at the day of iudgement We ought also not to heare negligently but with attentiue eare fear that which is written in Salomō he that turneth sayth he his eare Prou 18 ◠frō the hearing of the lawe his prayer shal be abhominable wherefore he that will be heard at Gods hand muste fyrste heare God For how woulde he that God shoulde heare him when he doth so dyspyse hym that he maketh none accompte of the readyng of hys commaundementes Saint Hierome in the proeme of his Commentaries vpon Esaye to Eustochius sayth therfore I yelde vnto thee and to hym by thee that whiche I do owe obeyng the commaundement of Iohn 5. f Math. 7 ◠Christ who fayth searche diligently the Scriptures Seeke and you shall finde to the end that it be not sayd to me as it was to the Iewes ye erre not knowyng the Scriptures the power of God the wisedom of God and truly after S. Paul if Christ be the power and wisedom of God he that knoweth not the scriptures the same knoweth not y◠power of God nor his wisedō To be ignoraūt of the Scriptures is not to know Christ c. S. Chrisostome in the Homelie 29. vpon Benefis sayeth There is neyther griefe of body no◠mynde in the nature of man but it may haue medicine of the Scriptures c. These are sayinges of great importance and are true They are no Legend lyes They are confirmed by the word of God whiche is the infallible truth Then if man know not God as he ought to do but by the Scriptures that none can be saued but by the knowledge of God and Christ Thē must it nedes folow that ignoraūce of the Scriptures bryugeth with it damnation I haue alledged here mo sayinges of the fathers then I would haue done nothyng so many in number as I could haue done but bycause the great swarme of aduersaries say that it is not lawfull or expedient that euery man should read the Scriptures but rather that the people should be ignoraunt affirmyng ignoraunce to be the mother of deuotion I could haue aūswered it to the full by the woorde of God alone whiche woorde I thincke to be most sufficient but bycause these kynde of men before named wil not accept Christ to be a true man of hys word except he haue some of the doctors fathers for witnesses Seyng nowe that it hath pleased our good God in mercy so to deale with vs as he hath in these our
the true seruauntes of God ¶ Of the vveakenesses that haue bene founde at the Councell of Nice in them that vvere there gathered and assembled and vvhat holy and excellent personages there vvere present at the same T. THou speakest as yet but in generall I praye thee let vs now come to particular examples D. We spake lastly of the Councell of Nice but thinkest thou that all the decrees of the same be as wel founded vpon the holy Scriptures as were the disputations arrestes and determinations which were there agreed vpon against the Arrians T. I haue no occasion to doubt it if I see not the contrarye D. If all those which are named vnto it were there determined there are some touching the discipline of the Church very supersticious curious and an other sorte rigorous and curious inough Moreouer I see no greate apparence in that which forbiddeth men to knele when they praye on the Sondaies and on the day of Pentecoste I leaue that whereof Gracian maketh mencion vnder the same title concerning the consecratioÌ„ of temples or churches because it is to beastly and to vnworthy of such a Councell On the other part how much wanted it that it was not forbidden the ministers of the church to vse their lawfull wiues yea by the common consent of all suche as dyd there assiste directlye agaynst the worde of God if one Paphnutius had not had more of the spirite of God in that behalfe then all Hist trip li. 2. c. 13. 14. Euseb hist ecâ—l li 10. â— the reste of the Councell who letted that determination by the very worde of God Moreouer in the same Councel was not the Emperour Constantine greatly ashamed to heare the Bishops and pastours of the church which were men so greatly estemed for their doctrine and holynes of life so to accuse the one the other being personages of so greate honestie and to contend and outrage one an other as it had bene a number of women that had chidden Was he not constrained to caste all their accusations and libells of euil report which they had prepared the one against the other in to the fire For he well vnderstoode that these affections and particular causes which they had one agaynste an other shoulde hinder the principal causes for the which they were assembled For many of them were more affectionate to their particular causes then to the common cause and desired more theyr victorie then that of the truth There were there three hundred and threscore Byshops by accompte in that Councell the flower of Christendome amonge whom was thys Paphnutius a Byshop of Egipte of whom wee haue alreadye spoken a very man of God who had endured muche for the truth and had the gifte of myracle Spiridion Bishop of Cypre who was a very excellent personnage there was in lyke sorte present Paule Neocharien Martyr who had both hys handes burnte in the persecution of Maximian and many other suche lyke who had the gifte of miracle and had behaued them selues valiauntly and constauntly in that persecution if then the imperfections weakenesses and affections wer so great among the Byshoppes in suche a companie that Constantine was all amased and ashamed to see at suche a tyme that so worthy personnages shoulde shewe them selues in suche sorte men and so subiecte to their affections let vs then thincke what myght bee in our tyme and what assistaunce of the holy Ghost wee may hope for in suche a companie as shall there assemble T. It is easie to discerne ¶ Of the greate contearieties discordes dissentioÌ„s that haue ben in many of the auncient Councels betvvene the Byshops and the Ministers of the Churche D. LEt vs procede and for greater proofe of that whiche we haue said let men see in the hystories of the Church what the partialities the bandes and dissentions of the Bishops haue done in the Councels holden in Tyr in Ierusalem in Antioche in Sirmie and at Constantinople Moreouer Sozo 2 c 25 hist tri li 1. 2. 33. lib 2 c. 10. c. 30. lib. 4. c. 10 Rut 1. c. 28 hist Tri. lib 9. c 12. Theâ—do â— c. â— lib. 4 c. 24. lib 5 howe hath the Councell of Alexandrie troubled that of Calcedonie and the Councell of Antioche that of Ephesus There arose so great trouble in Christendome and it was so denided and was so full of sectes Scismes heresies and humane affections that if men shoulde haue gyuen more place to the fauour of Emperors kinges and princes to the assembles of Popes and Bishops to the authoritie of Councels to the arte and eloquence of Orators to the subtilitie vnderstandyng of Philosophers theÌ„ to the truth it had ben nedefull to haue abrogated cassed vndone and abolished that whiche had ben agreed determined and hollyly confessed for Christe and for the Christian doctrine in the Councels of Nice Millane Sardice Corduba and such like many other Councels whiche were holden after them would haue ouerthroweÌ„ all that euer was determined and agreed vpon in them which had not much lesse apparence then the others Yf they had not so much or more And the matters wherof the differences did growe were of no small importaunce For there was question of the diuinitie of Christ agaynst Hist Tri. li. 2. c. 20. Soz. 3. the Arrians for the whiche the Bishops of the East and Weast did celebrate holde Councels the one against the other the one sorte condemnyng the cause and doctrine of the Arrians the other sorte approuyng and maintaynyng the same ¶ Of the contradiction of the Popes and of their Decrees and Ordinaunces the one sorte contrarie to the other T. THou doest declare vnto me things very vnpleasaunt and offensiue to those that are Christians D. There is yet much more as well of Councels as of Popes whiche will be the presidentes of them For how many Popes haue there bene that haue condempned and abolished that which their predecessors haue established ordained What a noÌ„ber hath there ben of them whiche haue euen as the auncieÌ„t Romaine Emperors did who when they possessed the Empire after the decease of their predecessors did abrogate and make of none effect all that euer their predecessors had established and ordeyned Behold one Pope shall make lawes and shall cause a Councell to be holden for his purpose in the which he will ordaine what so euer shall please him and shall commaunde it vnder payne of excommunication and euerlasting cursing that the same shal be kept and obserued among the Christian people And after him there shal come an other whiche shall abolishe all that and shall do cleane contrarie he shall excommunicate and curse all those that will do that whiche before was commaunded vnder payne of excommunication and dampnation T. Yf it be so the Christian people can not chuse but stand alwayes a cursed D. It is certaine For it is an impossibilitie to obserue and kepe their Decrees and ordinaunces without
therfore mē may not rashlye iudge and say that the Councells are contrary the one sort to the other although that in thinges concerning the policie of the church more then the fayth the one hath oftentimes chaunged that the other hath decreed For the lawfull generall Councells were neuer contrarye the one to the other in anye peece of the substaunce of our fayth which is necessarye to our saluation And in this sort muste it be vnderstoode that S. Augustine hath sayd The former Councells haue bene amended August Tom. 7. de baptis cont donatist li. ◠cap 3 by the latter and that the ordinaunces and decrees of prouinciall Councells ought to geue place to those of greater Councells but the Canonicall Scripture doth geue place to none And as touching the Councell of Carthage it was no generall but a particuler Councell as Saint Augustine proueth agaynst the Donatystes And in deede they denye not but that particular Councells may erre and that they ought to be reformed by the generall as it is already declared ¶ Of the errours and abuses that haue beene brought into the church vvhat meane there ought to be had for the correction and amendment of such Councells vvhen nede shall requyre D. THen they do confesse at the least that the prouinciall Councells may erre yea euen those in the which the most wyse and holy men that were in the worlde since the Apostles tyme haue bene present For S. Cyprian was one Euseb 7. 5. cap of the best learned men that hath beene in the church since that tyme and was of such zeale towards the word of God and his church that he dyed a martyr for the truth of Iesus Christ And then iudge you that if a Councell in the which such personages were might erre what we may thinke of many Idolatries and supersticions and of many vaine ceremonies tradicions and abuses that haue bene sowed in the church not by Councells and particular Synodes onely but by particuler men who haue charged the church to what so euer pleased them For one hooded Monke or Fryer had beene sufficient to haue inuented a thousand maner of doinges cleane contrarye to the Scriptures and forthwith they shoulde haue beene put in vse and allowed as if they had beene articles of the fayth If it were lawfull then to chaunge those same verye thinges which the generall and lawfull Councells had decreed concerning the policie and discipline of the Church as touching their maners according to the nedefulnes of the circumstaunces and the capacitie of men of places and tymes it oughte then to bee no lesse lawfull to those vnto whom God hath geuē the knowledge of hys worde to condempne and abolyshe so many abuses innumerable errours which by so many meanes and wronge waies without order or ecclesiastike discipline haue beene sowed in the Church of the Lord and are so intollerable that the very greatest enemyes of veritye euen the Romaine Antichrist haue beene constrayned to confesse it And without going any further to proue it dyd not the Pope Adrian confesse not manye yeares since that there were many enormities and inconueniences in the Romish seate and many abuses offences and disorders in the gouernment of the Church And beside thys what confession dyd the Legates and oratours of the Pope Paule deceased make at the Councell of Trent of the estate of their church But what wilte thou saye if I doe proue by S. Augustine that not onely the prouincial and nationall Councels may be corrected by the greate and generall Councels but also euen they them selues maye bee corrected the one by the others the fyrst by the laste T. If it be so our aduersaries shoulde not then thinke it straunge if we would not wholly dwell vppon the authoritie of their Councells D. That same doth playnlye appeare by his writinges wherevpon he declareth when that same ought to be done and by what meane To witte that when by experience of thinges that which was secret is opened and that which was hidden is knowen without any puffing vp in pryde full of sacrilege without any swollen arrogancie withoute any contention and enuye but with holy humilitie with the vniuersall Christiā peace he speaketh here generally of all Councells and of all that euer may be determined in them ¶ Of those that vvayte vpon the Prelates of the Church and vvoulde haue them to correcte the abuses that therein are and vvhat libertye euery man hadde to sovve and bryng them into the Church and vvhat agreement difference there is betvvene the auncient Heathen Emperours and the Popes and their Councells and assemblyes T. THey doe not vtterly denye but that there are some abuses and errours in the Church but they say that it appertayneth not to euery man to reforme them but that the charge thereof belongeth to the prelates of the Church vnto whom GOD hath geuen it Wherfore they thinke meete to haue a generall Councell to determyne what thynges shoulde bee obserued and what shoulde bee abolyshed before that any thyng shoulde be chaunged or altered D. The Seducers and false Prophets which filled the church with errours dyd not tarye a generall Councell to poure out their poyson and to corrupte the Church of the Lorde but we muste tarrye for a Councell to pourge it and in the meane tyme the poore soules shall goe to the deuill Muste we put the matter in question in a Councell whether we ought to beleue that Iesus Christ is God and the verye Sonne of God and our onely Sauiour and redeemer Shall we doe as dyd the Emperour Tiberius who put the matter in deliberaion in the Councell at Rome with the prerogatiue of his voyce and the testimonye of hys consent whether Christ shoulde bee accepted and receaued amongest the Gods or no Which thing he did for that as Tertullian witnesseth that the Romaines had a very auncient lawe by the which it was ordayned that there should Apolo 5. bee no God canonized by the Emperours and that none shoulde be so receaued vnlesse he were allowed and confirmed by the Councell For thys cause Iesus Christ was not receaued for a God because it pleased not the Councell albeit that the Emperour was of contrarye opinion T. Then had not the Emperour so great authoritie in the Councell at Rome ne yet in hys Empyre as the Pope will chalenge ouer the Councells ouer the whole church ouer al Christendom yea and ouer the word of god it self D. It is true and therefore I feare greatlye that if Iesus Christ were now to be receaued he shoulde be as farre of from being receaued at the Councells in the which thys Romaine Antichrist doth preside as he was then at that Councell of Rome For sithe they doe reiecte and disalowe hys doctrine they do sufficiently declare what opinion they haue of him T. It can not be better knowen by any thing then by that for that is a profe most sure ¶ Of the thinges vuhich of them selues
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
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