they prouided that those things which they taught The traditions of the apostles prooued by the scriptures maie be manifestlie inferred by those things which be written either by themselues or in other holie bookes For otherwise sundrie superstitions receiued in old time would euerie where be boasted of as things deliuered by the apostles which things can no other waies be knowen but bicause they be altogither strange from the scriptures And that which I haue affirmed we maie prooue out of the scriptures themselues 1. Cor. 11 5. 1. Co. 14. 34. 2. Thes 3 10 There is a tradition of Paule that A woman should haue hir head couered in the church and should be silent in that place and that the christians which be poore should labour with their hands least they should liue idlelie But these things séeing he confessed to be his traditions he indeuoured to prooue them by the holie scriptures Thus let our aduersaries doo if they will haue anie place to be left for their traditions The church hath beene many times in doubt of purgatorie It was long ere the Greekes would admit it 13 But to returne to our purpose Verie oftentimes there hath béene a doubt made of purgatorie and the Gréeke church in the councell of Florence long resisted And it is a wicked thing to expound the places of the scripture which are brought for the proofe of this opinion otherwise than the proper and lawfull interpretation doth require But those places being vnderstood on this wise they leaue no place for purgatorie as we shall perceiue when we come to the declaration of the same Augustine also spake diuerslie of purgatorie for in his Enchiridion vnto Laurence in the 66. chapter and againe about the end of the 68. chapter writeth that It is not vncredible but that there hapneth some such thing after this life yet he saith a question may be mooued whether it be so or no and that it may or may not be The verie which words he plainlie writeth vnto Dulcitius question the first Also in his treatise De fide operibus the 16. chapter he saith Whether therefore men suffer these things onelie in this life or else whether some such iudgements doo also followe after this life it is not far as I thinke from reason He vseth as thou maiest sée a disiunctiue spéech and that the same be true it sufficeth that either part be true Touching the articles of the faith we must not speake doutfullie But of an article of faith who would speake so doubtfullie as to saie whether Christ had true flesh or fantasticall whether in Christ were the diuine nature or onlie the humane nature and such other saiengs Those things which belong vnto faith must of necessitie be defined and ought to be certeine The verie same Father in the 12. booke De ciuitate Dei the 26. chapter speaking of the fire of purgatorie I doo not saith he reprooue this Augustine put a peraduenture touching purgatorie But in matters of saluatiō there must be put in doubt bicause peraduenture some such thing is But as touching those things which are necessarie to be beléeued vnto saluation it is not lawfull either to write or deale in that sort Thou wilt saie perhaps Although Augustine in these places séeme to be doubtfull yet that in other places he doth certeinlie affirme it I answer that those places wherein he séemeth to affirme it must be interpreted by these foure other places in which he hideth not the ambiguitie of the thing Whereby we must confesse that he was rather persuaded thereof by a certeine opinion than that he beléeued it so to be without all doubt The nature of an opinion bicause the nature of an opinion is that we giue an assent not without some feare or doubt that the contrarie opinion is true 14 But me thinketh this maketh verie much against this fained deuise A great argument against purgatorie that the holie scriptures haue made no mention of it Gen. 23 3. that the holie scriptures haue passed ouer in silence and made no mention of this so great a worke of charitie whereby brethren parents and children might be released from the most gréeuous vexations of purgatorie Assuredlie this were verie much to be woondered at In the old testament it is verie diligentlie set foorth that funerals were extolled for Abraham bought a field for the buriall of his wife The caue is described the price is expressed and all such things are so diligentlie recited as thou canst not thinke anie thing to be ouerskipped where notwithstanding there is not anie mention made either of purgatorie Neither in the funerals nor in the sacrifices of the old lawe is anie speech of purgatorie or of the purging of soules or of ridding the soule of him that is departed from the paines thereof either by sacrifices or praiers And in Leuiticus and other bookes wherein the lawe is described séeing there be sacrifices and oblations described for all states of men and for euerie kind of fault who will not maruell that there was nothing appointed for the dead and that there was so déepe silence as concerning the purging of soules in purgatorie The prophets also being excellent interpretors of the lawe The prophets neuer spake of purgatorie when in euerie place they doo commend the duties of godlinesse and charitie neuer set foorth vnto vs in their sermons anie thing that might prouoke and drawe vs once to thinke hereof Paule hauing the like occasion offered vnto him 1. Thes 4 13 when he wrote vnto the Thessalonians for he taught how to vse moornings in funeralles and those whom he admonisheth he onelie incourageth with the hope of resurrection should at the least wise in that place haue admonished Paule hauing a fit occasion offered him spake nothing of it that setting aside teares for them which they loued déerelie they should praie that they might not long be vexed with the paines of purgatorie He bringeth no such thing but after the doctrine of resurrection at the end of his exhortation he saith Therefore comfort your selues one another with these words Yea and Dionysius Dionysius whom they call Areopagita in his treatise De Hierarchia ecclesiastica when he purposelie demandeth the question whie the minister of the church hath praiers for him that is alreadie dead he maketh no mention of purgatorie but laboureth earnestlie to shew other causes But if he had beléeued that there is a purgatorie he might verie easilie haue satisfied the question propounded but it séemeth that he would rather determine of anie thing than to teach that by those praiers the soules of them that were departed should be deliuered from the paines of purgatorie 15 But now let vs sée how the holie scriptures be against this opinion In the fift of Iohn it is written verse 24. The faithfull doo passe from death vnto life He that heareth my words beleeueth in
beléeue that the ascension happened vpon a thursdaie We must not attribute ouermuch to traditions Wherefore let the Papists take héed how much credit they would haue to be giuen vnto their traditions for there be manie of them which the Papists them selues cannot denie but that they be ridiculous and vaine I knowe in déed that there be traditions which are necessarilie gathered out of the holie scriptures and for that cause they ought not to be abrogated But other traditions which be indifferent must not be augmented in number lest the church shuld be oppressed neither must they be thought so necessarie as though they may not be abolished And we must beware that the seruice of God be not thought to rest in them But as for those which are against the word of God they must not in anie wise be admitted In the distinction 76. in the first chapter Why the ember daies were inuented are added the ember daies or the foure quarterlie fasts The cause whie these haue béene distributed on this sort can hardlie be perceiued They cite Ierom vpon Zacharie who maketh mention of the fourth moneth the fift the seuenth and the tenth And they séeme to be mooued of a naughtie zeale to distribute these fasts into foure parts of the yéere And the fasts which the Iewes receiued euerie yéere for the calamities which they had suffered those also haue our men made yéerelie fasts But others haue inuented an other cause namelie bicause in those foure times of the yéere bishops are woont to promote Clerks vnto the ministerie and orders wherefore they saie that the people ought then most of all to fast and praie that God would grant them good pastors Fasting and praiers should be vsed at the time of ordering of ministers But I would demand of the bishops whie they ordeine ministers onlie at these foure times of the yéere Vndoubtedlie they can not shew anie certeine and iust cause whie 14 Augustine in his booke De haeresibus saith Augustine that Arrius contemned oblations for the dead Arrius the heretike and ordinarie times of fast bicause Christians were not vnder the lawe but vnder grace but he would that euerie man should fast at his owne pleasure when he himselfe would Certeinlie I allow not Arrius in that he was an Arrian but as concerning oblations and sacrifices for the dead he held that which is good and godlie Also touching ordinarie times of fasting I sée not whie he should be blamed vnlesse peraduenture he thought that fasts might not be proclaimed by the magistrate and by the church according as the danger of the time required The reason also which he vseth that Christians are not vnder the lawe but vnder grace is weake for we are not so deliuered from the lawe that we be fréed from all order Augustine also writeth Iouinian the heretike that Iouinian contemned abstinences and fasts as things vaine and vnprofitable wherein if he spake of bare fasts onelie and such as were appointed at certeine daies and certeine times of the yéere he iudged not ill For vnlesse they be adioined with faith and repentance and also with vehement praiers they nothing at all profit In the 58. chapter of Esaie the people complained We haue fasted verse 3. and thou hast not looked vpon vs. Which words doo shew that fasts without those circumstances which be requisite are not acceptable vnto God but if they be ioined with such things as are incident to them they be not vnprofitable Liberius By the decrée of Liberius who liued in the time of Constantius it may be perceiued that when the aire was vntemperat or when there was anie famine or pestilence or warre then they assembled togither to denounce a fast thereby to mitigate the wrath of God Augustine Augustine when he sawe his citie besieged by the Vandals gaue himselfe vnto fasting and praiers and in that siege died as Possidonius testifieth And generallie when we attempt anie great weightie matter as when we denounce war create Magistrates or ordeine Ministers of the church we haue most néed of feruent praiers for the feruentnesse whereof Matt. 4 2. fasting verie much auaileth Christ when he was to beginne his preaching went into the wildernesse and fasted A widow when hir husband is dead is left in a dangerous state therfore praiers fastings are verie méet for hir Luk. 2 36. Anna the daughter of Phanuel lead hir life in the temple where she gaue hir self to praier fasting 1. Tim. 5 5. Paule to Timothie saith A widow which is a true widow and desolate putteth hir confidence in the Lord and daie and night applieth hir selfe to praiers and fastings Acts. 10 3. Cornelius when as he was not sufficientlie instructed of Christ and was disquieted with a sorrowfull and heauie mind was in fasting and praiers at the ninth houre Acts. 3 10. to whom as we read in the Acts of the apostles the angell of the Lord appeared Whether fastings rightlie denounced must be obeied 15 But it maie be demanded that when fasts are commanded by princes and by the church whether men are bound to obey them or no Vndoubtedlie they are bound by the lawe of faith and by obedience For when fasts are set foorth which be agréeable vnto the word of God how can he that beléeueth in God refuse to doo them Assuredlie he cannot Howbeit this is to be vnderstood touching them which be of that state and condition that they be able to fast for if a man be hindred either by age or disease or labours Osc 6 6. The Gangrense councell in such a case that ought to be of force which the scripture saith I will haue mercie and not sacrifice But they which are not hindered ought to obeie In the Gangrense councell chapter 30. It is ordeined that if a man obeie not the fasts which are commanded him by the church hauing no bodilie necessitie howsoeuer he boast of perfection and proudlie contemneth the decrées of the church The canons of the apostles let him be accursed In the Canons of the apostles although they be Apocryphall conteine certeine strange things neither is the number of them sufficientlie agréed vpon I saie in the 86. Canon it is commanded that the clergie which fast not hauing no bodilie necessitie should be deposed Let infants in no wise be vrged and compelled to fast for that would be a hurt to their health Ioel. 2 16. Yet Ioel saith Sanctifie a fast gather togither old men and sucking children Iohn 3 7. And the Niniuits at the preaching of Ionas compelled beasts and infants to fast These were extraordinarie things neither are they set foorth to that end that we should imitate them 16 As for priuate fasts Augustine most men will haue them to be frée Wherefore saith Augustine to Cassulanus We knowe that we must fast when we are commanded but what daies we should fast
Augustine In the old lawe fasting was commanded to be onelie one daie once in a yeare wherein nothing should be tasted vntill night in which place it is not described with what kind of meat they should sup And in Augustines confessions we read that the eating of flesh made not godlie men anie thing the lesse acceptable vnto God 1. Kin. 17 6. And he maketh mention of Elias who being hidden was fed by the rauens with flesh Mat. 3 4. And Iohn Baptist in the wildernes did eate locusts But on the other side Gen. 25 32. Esau being beguiled with the most simple food of pottage sold his birth-right 20 Among the Fathers they continuallie alledge Gregorie What is to be thought of Gregory of whom I make no verie great account for he was the first that brought in manie superstitious things Touching the Fathers that went before him I thinke it hath been spoken sufficient Albeit the same Gregorie bishop of Rome as we find in the decrée the 4. distinction and in the chapter Denique writeth vnto Augustine bishop in England that The laie men were woont euen in the time of Lent to be verie desirous of flesh to fill themselues immoderatelie with the same and he iudgeth Gregories opinion of eating in Lent that the priests and deacons at the least ought to refraine But vnto others he durst not appoint anie commandement or lawe least peraduenture anie worse thing should happen They vrge vs also with Councels whose decrées neuerthelesse haue not alwaies béene firme and how little the bishops of Rome haue regarded them it may appéere in that verie manie both publikelie and priuatelie doo obteine licence for monie to eat egges butter and milke Licence for mony granted by the Pope to eat certeine kinds of meats vpon their fasting daies when as it was otherwise ordeined by those decrées The latter Popes of Rome haue made most seuere lawes concerning these things as they that made it but a small matter to laie manie snares to catch the simple people All these things were ordeined but yet there is no cause why we should therefore grant them to haue beene iust These traditions of men are pernicious bicause as Christ taught at length they make the commandements of God to be of none effect Mat. 15. 3. The Lord commanded How the traditions of men doo violate the commandements of God that we should haue one God and that we should not admit anie besides him at this daie the worshipping and inuocation of saints is confirmed by traditions God forbad images at this daie they be receiued into churches by the decrées of bishops God commanded that parents should be had in honour the tradition causeth that children setting light by that authoritie doo flie vnto monasteries God willeth that our neighbours should be holpen but through these traditions men go from helping of the liuing to helping of the dead The holie scriptures declare that there is but one mediator Christ Iesus who hath procured God to be mercifull towards all our wickednes but by tradition we are taught at this daie that he suffered for originall sinne and for those sinnes which were committed before baptisme but that it is necessarie for vs concerning sinnes done after regeneration to redéeme them by our owne works Thus are the commandements of God made frustrate by the traditions of men Whether the church haue power to make lawes 21 They saie the church hath power to make lawes Which thing I denie not for we are men and it is néedfull euen in those works which apperteine vnto the worship of GOD to haue good order established for which cause we grant that there may be other decrées established in the church But then there be certeine conditions strictlie to be obserued First and foremost Vnder what conditions ecclesiasticall lawes must be reteined that such kind of iustice be not contrarie to the word of God Secondlie we must prouide that we place not the worship of God iustification and remission of sinnes in them Besides this they must not be ouer manie in number least they ouercharge and pester the church Neither must they be decréed in such wise as though they ought to be of necessitie and that they must not by anie means be changed when the saluation of the faithfull shall so require Neither ought they in such sort to be made that if a man without offense and contempt doo not obserue them he sinneth deadlie Wherefore séeing that these lawes about the choise of meats as we haue declared are against the word of God which hath ordeined meats to be frée it is cléere that they are pernicious Moreouer in this decrée of theirs for making choise of meats they repose holines and the worship of God so as they account such as absteine not from the meats which they haue appointed to be neither good nor holie nor religious In processe of time those decrées of theirs haue growne innumerable neither is there anie end of them Augustine Augustine long since complained that All things in his time were full of presumptions so as now the state of the christians was woorse than the bondage of the Iewes Séeing he spake this of the time wherein he liued The sâ—ate of the christians at this day in more bondage than the Iewes what I beséech you would he haue said of our times wherein the church is pressed with infinit burdens First they would haue an abstinence for the Lent time then afterward they added fridaie and saturdaie and in some places wednesdaie euerie wéeke Foure ember wéekes they brought in last of all eues of a number of saints Which times Gregorie the seuenth of that name added that they which will not fast doo sinne as he termeth it deadlie Wherfore seing these traditions be so gréeuous to the church that they may be called burdens intollerable the which Christ did find falt with to be laid on men by the Scribes and Pharisies they ought in no wise to be suffered Finallie thou maist adde that they would haue such choise of meats to be so necessarie and inuiolable that the church could not stand without them And such account they make of their owne traditions that they punish the transgressors more gréeuouslie for them than those which haue broken the commandements of God as théeues adulterers church-robbers and such like 22 They alledge the Rechabites Ierem. 35 2. which are commended in Ieremie An obiection touching the Rechabits for their obedience vnto their father who commanded them to drinke no wine and to enioie no certeine possessions but to wander to and fro and dwell in no citie Vnto whom God bicause they faithfullie performed these things promised a liuelie posteritie and a long induring séed Here they saie that those things which Ionadab the sonne of Rechab commanded to his children make for the choise of meats wherefore the church by commanding of these things dooth not séeme
the holie scriptures The elder fathers had but two sacraments The elder fathers had but two sacraments Sometimes they make mention of repentance These things Augustine wrote vnto Ianuarius in his third booke De doctrina christiana the 16. chapter Ambrose in his booke De sacramentis intreateth of these two Wherefore of necessitie these men must either confesse that they haue forgotten the sacraments or else that there was not receiued so great a number in that age That they forgat it we cannot saie séeing they compiled a whole treatise of that matter Therefore this multitude of sacraments was not receiued at that time Pighius definition of a sacrament 11 But let vs come to the defining of it Pighius also defineth a sacrament and saith that it is an effectuall signe ordeined by God whereby is signified vnto vs a certeine kind of effect of the helpe and grace of God which is present at all times so there be not some thing to let in them that vse the same Whereas he saith to begin withall that it is a signe or rite instituted by God that is true for it is not in the power of man to ordeine sacraments they be testimonies That it is in God not in man to institute sacraments Mat. 21 1◠and as one maie saie seales of the will of God and it is not the part of man to counterfet seales Furthermore this we learne out of the holie scriptures Christ asked the Scribes Pharisies from whence the baptisme of Iohn was If they had said Of men it had séemed friuolous for séeing sacraments belong to the nature of faith it is méet they should be drawne out of the holie scriptures from whence faith it selfe is taken And men which of their owne authoritie go about to institute sacraments doo make themselues to be gods To deale after this sort in religion were to worship God with commandements and traditions of men which Christ hath forbidden Lastlie séeing that Man is a lier and so is declared in the holie scriptures to be the things which are instituted by him haue in them no perfect truth wherefore sacraments must not be instituted by men He saith moreouer Psal 116 Rom. 3 4. that by this signe is signified to vs some sure effect bicause he will comprehend manie sacraments he will not restraine it to one effect namelie to the remission of sinnes He saith that the effects are diuers as the remission of sinnes offered which is offered in baptisme and in the Eucharist but besides he sheweth other effects of the worke of God that in matrimonie should be an inseparable coupling togither in the holie order should be a power of gouerning the church and so of other things vnlesse there be some let in them that vse those things This he saith to shew the efficacie of sacraments For in that some doo receiue the sacraments and obteine not the effects that happeneth bicause they come vnto them without religion and faith If he follow his definition he thinketh that he is able to comprehend manie sacraments But on the other side they which saie that the grace of the forgiuenes of sinnes is signified by the same doo tie themselues onelie to these two namelie baptisme and the supper of the Lord. 12 To define a sacrament we may saie Another definition of a sacrament that A sacrament is a promise of God touching the remission of sinnes through Christ signified and sealed by the institution of God with an outward or visible signe to the end that our faith should be lifted vp in vs and we to be more and more knit vnto God This séemeth vnto me to be a full definition Two things it conteineth namelie an outward signe and a thing signified Bicause the thing signified holdeth the chéefe place therefore I placed it first and said that It is the promise of God and is conuersant about the remission of sinnes thorough Christ For the sacraments which be in the holie scriptures doo chéeflie make mention thereof Furthermore this promise is sealed which thing the scripture sheweth calling circumcision a seale for the sacraments be certeine tokens and seales of the promises of God But forsomuch as these outward instruments be elements they cannot of themselues haue wherewith to signifie and seale therefore it is added By the institution of God The end is that our faith may be stirred vp by the holie Ghost which power the outward things haue not in them to shew the holie Ghost vseth these instruments and faith tendeth vnto that end that we should be the more knit vnto God The causes ye haue The formall cause is the signification and sealing The matter which is sealed and whereabout it is conuersant is the promise of God touching the remission of sinnes The efficient cause is the institution of God The finall cause is the stirring vp of our faith whereby we may be ioined vnto God And I allow of that which is commonlie said Sacraments be visible words they stir vp men by the sight other senses Rightlie dooth Chrysostome saie If we were spirits we should not haue néed of those instruments but we be compounded of a spirit and a bodie the senses of the bodie doo stir vp the mind 13 But if we prosecute this definition we exclude marriage Why we contend with the aduersaries touching the number of sacraments repentance orders confirmation and annoiling as I will particularlie declare after I haue said this one word that some will here saie Why doo ye séeke for a knot in a rush or make a doubt of a thing that is plaine These men would cote these seuen with the name of sacraments what haue ye to doo therewith It is not the name that we much stand vpon but it is the matter it selfe Wée knowe that it is lawfull for christians to vse the name so that there be no vngodlines hidden vnder it but let vs sée what they would haue to be signified by this word They saie that a sacrament is a visible forme of an inuisible grace and they adde it to be the cause so that they make these sacraments of theirs to be the instruments of saluation Then if they will receiue anie rites and cloke them vnder this kind of spéech it is vngodlie By men there can be no visible elements ordeined which may be seales of the promises wherfore let them either change this phrase of spéech and saie that a sacrament dooth not signifie these things and then we will grant vnto them or else if they will still vse this kind of spéech let them absteine from the name of sacrament The Maister of the sentences saith that The sacraments of the old fathers were not properlie sacraments bicause they brought no grace It is a detestable thing to take awaie this propertie from the institutions of God and to attribute the same vnto the inuentions of men What things be required in a sacrament To make the matter
among the Corinthians 1. Cor. 1. 5. the which is very much commended by Paul saying that they were instructed in all wisedome and in the worde Were they quiet among themselues There were Schismes among them Ibid. ver 12 They saide I hold of Peter I of Paul I of Apollo But thou wilt say they disagréed not as touching matters of weight Manie were at that point that they thought simple fornication no sinne 1. Cor. 6. 13 So as it behooued Paul to instruct them concerning the same Of the resurrection it selfe they iudged amisse If there be errours in the Anabaptistes or in others we agrée not with them Arrius In the latter age the Arrians did shake the Church for the space of 150. yeares and there were Ethnickes which were agréeued thereat Themistius For Themistius wrote of this matter vnto the Emperour Constantius Graunt me that the Ethnickes which then were reasoned against the Church How are ye Christians diuided among your selues In one Church was a Catholike Bishop in an other a Nouatian as at Constantinople was Chrysostome and Agelius In Africa also welnéere throughout euerie Church were two Bishops a Catholike and a Donatist A part would haue Images Epiphanius counted it as a thing detestable What shall we say as touching the Supremacie of the Pope They woulde haue it to be an article of necessitie vnto saluation but haue they all receiued the same Gregorie said that this is the title of Antichrist The Bishop of Constantinople sued against the Bishop of Rome At length the whole East part acknowledged not the Romane Bishop and yet they saide that it was the Church They say that they haue the Popedome ioyned thereunto God he knoweth But to deale frankelie with them let vs graunt them this It is a token that they are wholie carried vnto lewdnesse and it is rather a conspiracie than a veritie Dauid had the kingdome of God yet was it not quiet Such is the Church Of the true markes of the Church looke after Place 6. Art 16. and 38. c. Of diuers Ministeries of the Church 4 But nowe let vs obserue that the Apostles were to that ende chosen In Rom. 1. at the beginning that they shoulde institute the seruice of the Gospell The difference betweene the Apostles and the Byshops shoulde publish vnto the beléeuers the things which they had heard of Christ But the Bishops were ordeined to this purpose that they shold defend those things which are cōteined in the Gospel and the holie scriptures Looke in the Treatise against Gardiner p. 152 which they should so receiue to be defended as they must not ad vnto them anie new things and forge traditions at their owne will Further the holie fathers which were Bishops when they take in hand to write doe confesse themselues to be handlers of the holie scriptures and woulde not that those things which they write shoulde be accounted of so great authoritie as we attribute vnto the Cannon of the Scriptures Nay rather they forbid that anie credite shoulde be giuen vnto them if they speake anie thing against the holie Scriptures Thirdlie to the Apostolical doctrine were adioyned manie miracles whereby their authoritie is confirmed which we sée was not doon in the traditions of the Elders Againe we are sure that the Apostles wrote by the inspiration of the holie Ghost which we dare not affirme of our Bishoppes Whereupon we conclude that the Apostles could not erre in those things which they wrote but we sée that the Bishoppes haue oftentimes decréeed amisse as concerning the rules of Religion as it appeareth in the Councell of Ariminum and also in the second Synode of Ephesus and also in manie other yea and they erred verie much also in their Actions At Chalcedone and Constantinople were Synods gathered together in which Chrysostome was condemned and deposed Chrisostom condemned and deposed which also was doone in the name of those Bishops which were accompted Catholike And there might be alleadged manie examples of this sort 1. Tim. 1. 14. Also Paul writing vnto Timothie prayeth him to saue that which was giuen him to kéepe declaring that hée ought neither to ad nor diminish any thing of the doctrine of the Gospell receiued This is to preserue the thing giuen him to kéepe Adde hereunto that the Apostles be so vnto Bishops and ordinarie Pastors The Apostles are to the Byshops as the Prophets were to the high Priestes as in old time the Prophets were vnto the high Bishoppes and Priests For the Prophets might bring bookes and mixe them with the Canonical Scriptures For Samuel added his bookes vnto the Scripture Esay Ieremie and the other Prophets added their monumentes vnto the Scripture which the Scribes high Priests and Bishops might not haue done The Apostles called the Gentiles abrogated the Ceremonies of the lawe which was beyond the compasse of the high Bishops and Priests Therefore the Apostle setteth foorth himselfe by sundrie titles that when wée reade him or heare him wée may thinke that we heare not the wordes of a man but oracles powred out of heauen In Rom. 10. 5 But in the Scriptures there be manie places by which it may be prooued that the doctrine of the Gospell shoulde be published throughout the whole world by the ministerie of the Apostles Esay 24. 16. 59. 19. Mal. 1. 11. As in Esay the 24. and 59. Chapters and in Malachie and almost euerie where in the Prophets And if so be the Gospell were published throughout the worlde then coulde not the Iewes cauel that they had not hearde of it especiallie when as Preaching began at them according to that saying Out of Sion shall go the lawe Esay 2. 3. Actes 13. 46. and the word of the Lorde out of Ierusalem Neither did the Apostles turne vnto the Gentiles vntill they had nowe séene the obstinacy of the vnbeléeuing Iewes For then they went vnto the Gentiles who neuertheles also had Ministers of the word of God before although not in such plentie That the Gentiles had some ministers of the word before the Apostles and ordinary succession as the Iewes had Among the Gentils liued Melchizedeck Balam Job and the Sibils whose testimonies as touching Christ are reueiled of olde writers Ioseph liued in Egypt Ionas was sent vnto the Nineuites Daniel and his companions preached in Babylon Nehemias Esdras liued among the Persians all which men kindled some light of true godlinesse amongst the Gentils but at length the doctrine was made fullie compleate by the Apostles The Iewes therefore are confuted by an argument taken a minori that is of the lesse If the Gentiles being farre off and at the ends of the world did heare howe haue you Iewes not heard And this manner of exposition doeth Chrysostome follow Neither is it anie maruell that Paul in the tenth Chapter to the Romanes writeth Verse 18. that the Gospel is published euerie where
speake in essence or in kinde But this verilie agréeth to the father the sonne and the holie Ghost which are the thing signified And that which Augustine here writeth we maie easilie perceiue in the Sacraments which we nowe intreate of wherin the outward signe and inward matter of the Sacrament haue their properties ascribed one to an other Nowe that I haue sufficientlie spoken of the name and definition and also of the matter and forme of the Sacraments there resteth to speake of the finall and efficient cause of them The end of sacraments The ende for which the Sacraments were instituted is that our minde being admonished by the senses might bee stirred vp and by faith take holde of the promises of GOD and so be inflamed with a desire to attaine vnto them For we sée that signes tende to no other end but to transferre and to imprint those things which we our selues haue in our mindes into the mind of an other man that thereby he maie be made the more certaine of our meaning and will And this is not commonlie doone but in matters of great weight For if they be but light matters To things of great weight are added signes wee are not accustomed to confirme them with signes but in things of great importance they are commonlie vsed As when princes are consecrated when matrimonies are contracted when barganinges and giftes or other like couenaunts of great weight are made for we desire to haue them to the vttermost witnessed and to be knowen not onelie by reason but also by the senses The efficient cause of sacraments is GOD. 4 But there can bee no other efficient cause of the Sacraments giuen but either God or our Lord Iesus Christ who also is verilie GOD and of them ought wee to haue an euident testimonie out of the holie Scriptures Which is most plainelie declared by the definition which we haue nowe set foorth for thus we defined them namelie that Sacraments are signes not in déed naturall but giuen and that by the will of God And this his will cannot bee made knowen vnto vs but onelie out of the holie scriptures And therfore it is no hard matter to knowe howe manie there are in number in the newe Testament How many sacraments of the newe Testament there be Look part 3 pl. 8. ar 9. c New found sacraments excluded We sée that Christ instituted Baptisme and the Eucharist but the other Sacraments with the schoole diuines set foorth cannot by the worde of GOD be prooued to be Sacraments Wée speake not this as though wee denie that matrimonie is to be had in reuerence or that the institution of ministers is to be retained still or the pennance is to be doone although we reiect auricular confession and other the abuses thereof and denie it to be a Sacrament otherwise euen we also doe highlie estéeme those things but not as Sacraments Neither mislike we with that confirmation whereby children when they come to age should be compelled to confesse their faith in the Church and by outward profession to approoue that which was doone in Baptisme when they vnderstoode nothing but yet in such sort that of such an action wee frame not a Sacrament But as touching extreme vnction it is manifest that it nothing pertaineth vnto vs especiallie séeing it had no longer anie force than whilest the giftes of healing were extant in the Church And for as much as those giftes are nowe long since taken awaie it were a follie to kéepe still a vaine signe thereof Neither yet did Christ commaund that this vnction should be perpetuallie vsed in the church But those other things which we before spake of although they maie still be retained with profite yet are they not properlie Sacraments either bicause they haue not outward signes or because they want manifest words of promises Why besides Baptisme the Eucharist the rest are not sacraments properlie which should by a visible signe be sealed or else because there is no commaundement of God extant whereby we are bound to obserue those things Basilius in his booke de spiritu Sancto where he reckeneth vp the traditions of the Church maketh mention of the signe of the crosse wherewith wee ought to defende our selues and that vpon the Sundaie and from the resurrection vnto the feast of Pentecost they shoulde worship vpright and standing Basil reckoneth holy vnction among the Traditions Among others also he reckeneth holie vnction Hereby wee sée that this father helde not that this vnction is had out of the holie Scriptures which our aduersaries rashlie doe Further by his words we gather of how great weight it is since it is accounted but of the same value with those things which haue now long since growen out of vre 5 Nowe let vs sée The effects of the Sacraments what be the effects of the Sacraments The maister of the sentences in the fourth booke in the first Dist putteth thrée effectes of the sacraments for he would that as men for pleasure sake haue made themselues subiect vnto things sensible and inferiour vnto themselues so nowe they should for pietie sake doe the same that of a certaine modestie or as they speake humilitie they should suffer themselues to be made subiect vnto these visible signes of the Sacraments We are not by the sacramēts made subiect vnto Creatures But herein he séemeth not to say well For by the Sacramentes wee are not made subiect vnto creatures neither ought we to worship them onelie the mind is there erected vnto God that man maie be restored vnto his old dignitie for he is set to be aboue all things which are seene and not to be subiect vnto them The second effect he putteth to be of instruction that by the outward signes we should bee instructed of heauenlie things In Sacraments we are instructed as touching diuine things Which also we vndoubtedlie affirme Lastlie he saith that therefore they were instituted that we should not bee idle but bee profitablie exercised in true ceremonies casting awaie superstitions But this vnlesse it be declared is not verie plaine for we are sufficientlie occupied in beléeuing praying reading of the word of God and doing good to our neighbours But outward ceremonies although they be instituted of God yet without faith they nothing profite wherefore the exercising of them doeth not of it selfe please God Howbeit if faith be present superstition can take no place For faith hath alwaies a regarde vnto the word of God And so after this maner they maie be called exercises of faith and of pietie and bee counted acceptable vnto GOD. But wee will after a better sort Other effects set foorth these effectes of the Sacraments First we saie that they instruct vs which thing is alreadie saide Secondlie The kindle in vs a faith and desire of the promises that they kindle in vs faith and a desire of the promises of God Thirdlie that they
from tempting of our Sauiour by no other weapons but by the worde of God Wherefore it is no maruell if Paule doe therefore praise Timothie 2. Tim. 3. 15 because he learned the holie Scriptures from his first infancie whereby he might teache and confute instruct and correct and become perfect and prepared to euerie good worke Happie was the Commonweale of Israel accounted which as concerning her state might aske Counsell of God by Vrim and Thumim Exo. 28 30. But we which haue the diuine light and perfection of the spirit expounded vnto vs in the word of God when wee will are not in worse case than they That could not be our felicitie to haue those things which be necessarie to saluation ingraued in our mindes by the power of the spirit so as we should haue no néede of outwarde writings and helpe of Bookes forsomuch as the entercourse and the most swéete familiaritie which at the beginning mankinde had with God is by sinne broken off Therefore to despise the gift of the Scriptures which succeeded in stead thereof is an extreme madnesse especially since we so soone erre both in the actions of this life and in opinions Mal. 2. 7. We call to minde that God commaunded the Priests that they should with great indeuour procure themselues the knowledge of the law also that he commanded the king that he should neuer suffer the booke of the heauenly doctrine to bee taken out of his handes Deut. 17. 18 Wherefore those shoulde not be accounted eyther kings and Priests which shamefully neglect the holy Scriptures And séeing that Christ hath made his to be both Priests kings none may boast themselues to be Christians which are not delighted with the studie of the worde of God Let some please themselues as much as they will with vnlearned rudenesse there is no man of sounde iudgement will at any time be perswaded but that it doeth greatly please the prudent lawemaker that the lawes should be knowen of his Citizens since that no fruite of lawes vnknowen although they be both iust and honest will redounde vnto the Common weale Our good and mightie God did therefore place the sunne in an high adn eminent place of the heauens that séeing he ordained the fountaine of light to bee therein and to lighten all things the same should bée beholden of all creatures Wherefore it doth please him excéedingly if all men in the Church doe continually turne the eye of their minde to the doctrine of the holy Scriptures And howe much this also doeth profite our mindes hereby it may bee vnderstoode that the eyes of them which liue in a manner alwayes in smoke are not onely fore filled full of teares Similitudes but are also made dum and dull like as on the other side when we liue in the large fieldes and in the gréene medowes garnished with great diuersitie of flowers compassed about with most cleare waters we being of perfect strength then haue we our eyes both bright and of perfect sight They doe liue in the smoke which doe alwayes regard earthlie thinges and doe onelie occupie their minde in naturall sciences These be almost continuallie disquieted with perplexities cares and great vexation of minde and are euerie day made lesse fit to behold heauenlie things And vndoubtedlie nothing dooth more fitlie aunswere the state and condition of these vnhappie sort than dooth smoke For euen as from a thicke fire there breatheth out smoke so from the heate burning and darknesse of filthie lustes all thinges that euer they doe are obscured And how iustlie the holie scriptures are compared to the large heauen to the open fieldes to the florishing medowes and to the running and cleare waters I thinke there is none of you but vnderstand Therefore when I exhort you aswell to the receiuing of this knowledge as to the communicating thereof with others I call you to those thinges that be comfortable and fit for the naturall sharpnesse of out wit yea and they be verie profitable for restoring of the whole man With the verie which counsell Paul thus instructed his Verse 2. Timothie in the 2. Epistle the 2. Chapter And what thinges thou hast heard of me by manie witnesses the same deliuer to faithfull men which shall be able to teach others also The Apostle could not abide that the doctrine of the Gospell being so comfortable should be hidden from men or that it should be kept back or be suppressed among a fewe And all faithfull teachers in the Church haue no other respect in teaching but that the word of God communicated vnto those that be present may by them be spread abroad to infinite others Euen as they which be couetous and liue vppon gayne doe distribute that monie which they haue vnto men that vse the same that at the length it may returne to them more amplie and richlie But alasse this sword of the word of God hath bin a large time put vp and hidden in the sheathe of superstitions and humane traditions therefore haue we lien oppressed with so manie impieties Christ in times past said Ye erre not knowing the scriptures Mat. 22. 29. But now the Pharisies of our time say Ye erre hauing knowledge of the scriptures And they wish and desire nothing more than that this spirituall sword may once againe be hidden But O ye that be the kindred of Christ and faithfull men vnto God suffer not the same to be taken againe out of your hands For beléeue me in the stead of the booke of life they wil giue into your handes the booke of death and thereby O good God what calamities will ye runne into Let the horrible example of Saul teach you 1. Sa. 28. 6. who after he was cast off from God could haue no aunswere of him neither by Prophets nor by priestes nor by Oracle whereby he might be comforted being now cast into most gréeuous dangers What did the miserable man He gaue eare vnto the wordes of a witch and vnto Magicall counsels Howbeit he reapt nothing thereby but extreme feare threates of death and vtter desperation O vnfortunate wretches which being destitute of the word of God doe carrie themselues vnto superstitions and diuelish deuises of mens traditions They are throwen headlong into eternall death and into errors out of which they cannot winde themselues 2. Thess 2. 10. and that iustlie For as Paul said vnto the Thessalonians They receaued not the loue of the trueth Vnto whome they be also néere neighbours and for this cause no lesse to be auoided because like vnto the Samaritans they haue decréed to imbrase both 2. kings 17. 41. namelie the word of God and the vngodlinesse of mens traditions as if they knew not that in Deuteronomie and elsewhere Deut. 4. 12. Apo. 22. 18. it is straitlie charged that we should not adde to or take anie thing away from the word of God and that for iust cause For what
chaste both in bodie and spirit For those night visions by the which either the mind is troubled or the bodie defiled are certeine punishments of sinne especiallie of that which hath béene drawne from our first creation For so it should not haue béene in paradise if Adam had abidden in that truth wherein he was made as Augustine wrote in his fift booke and eight chapter against Iulian. Looke In Gen. chapter 20 verse 3. The sixt Chapter Of the holie scriptures out of the Preface vpon the first epistle to the Corinthians NOw wée must speake something of the holie scriptures whereby wée are both encouraged to studie them and somewhat also are holpen in the following of that studie A diuision and this shall be doon if I touch first in few words the woorthines and profit of them secondlie if we shew by what certeine marks tokens we may be able to iudge and saie what is the sense or meaning of them and lastlie if we shall open the waie and means how to challenge them vnto our selues Of the dignitie and vtilitie of the holie scriptures This diuision I mind to folowe as being most conuenient for the vnderstanding of those things which shall be spoken And first of al bicause we are to speake of the worthines and profit of the holie scriptures A definition of the holie scriptures I will giue this plaine and homelie definition of them For it is a hard matter for anie man perfectlie and exactlie to define those things which are of God The holie scripture inspired by the spirit of God Wherefore let vs define the holie scriptures to be a certeine declaration of the wisdome of God inspired by the holie Ghost into godlie men and then set downe in monuments writings That it is inspired by the inward motion of the holie Ghost for the saluation and restoring of vs Peter testifieth in the first chapter of his latter epistle when he saith 2. Pet. 1 21 that Prophesie came not in old time by the will of men but holie men of GOD spake as they were mooued by the holie Ghost And verie great honour hath come therevnto bicause as well Christ as the apostles The sute proofes of diuine things are takē out of the scriptures onlie and sound councels haue vsed the testimonie of it for the confirmation of those things which were decréed yea we may not thinke that anie traditions be necessarie to saluation which are not surelie and stronglie grounded therevpon And we must alwaies beare in mind Christ sent vs to the reading of the scriptures Iohn 5 39. how wée are sent awaie by Christ the best teacher of the church to search out the scripture when he saith in the fift of Iohns gospell Search ye the scriptures Moreouer euerie facultie and learning borroweth his woorthines from the matter about which it is occupied For according as that dooth excell so is anie science accounted of more or lesse estimation Wherefore séeing this science of ours intreateth of nothing else but of Christ The sum of all that is done in the scripture is Christ it is so much the more to be accounted the head of all other as Christ is the most excellent aboue all other things And as I suppose no man doubteth but that the new testament speaketh chieflie of Christ But bicause some man perhaps doubteth whether the old testament doo so likewise let him heare euen Paule writing to the Romans the 10. chapter Christ is the end of the lawe Rom. 10. And in the fift of Iohn when the Lord had said that which euen now I recited Search the scriptures Iohn 5 39. he added incontinent For they beare witnes of me And in the same chapter it is said of Moses He hath written of me Iohn 5 46. And manie other places may be brought to confirme this selfe-same thing but let vs content our selues with these for this time 2 The holie scriptures also are highlie commended The notable properties of the holie scripture They shine as a candle in the darknes through those excellent properties wherwith God hath adorned them For they are so glorious that they séeme vnto vs which walke as it were in darknes to be like a candle lighted of God whereof Peter hath admonished vs in the first chapter of the second epistle And we haue a sure speech of prophesie wherevnto if you giue heed as vnto a light shining in a darke place 2. Pet. 1 19. ye doo well till the daie appeare and the daie star arise in your harts The holie scriptures be sure and certeine In which words thou shalt note this also that they be verie sure For godlie men are so assured of the truth of them that for them they feare not to suffer anie cruell death which thing hath seldome or neuer happened among naturall philosophers or mathematicians To the godlie they be cleere and perspicuous that they confirmed the opinions of their knowledge with their blood and with the losse of their liues And vnto faithfull and godlie harts there is in the scriptures no want of cléerenes which the Gréeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines perspicuitie For whatsoeuer the sounder Diuines dispute they alwaies finish their conclusion according to the testimonies of the scriptures as rules commonlie knowne among christians whereof it is not lawfull for any man to doubt So that this ought to be estéemed as the chéefe principle They are the cheefe principles of diuinitie by the which all matters of true diuinitie are to be resolued and examined to wit The Lord hath said But yet this perspicuitie is not to be sought at the light of mans sense reason but at the light of faith The clearenes of them is discerned by the light of faith Luke 24 45. whereby we ought to be most certainlie persuaded of whatsoeuer is contained in the holie scriptures For as we read in the last chapter of Luke when Christ was about to send out his disciples to preach throughout the world that they might increse the number of his disciples he opened vnto them the meaning of the scriptures which declareth that otherwise they were not able by their owne industrie to vnderstand them 1. Tim. 3 15. And in the first of Timothie the third chapter the church is for no other cause said to be the piller and ground of truth Why the church is called the piller and ground of truth but bicause it hath the word of God and vseth the same perpetuallie in hir opinions and definitions which when it doth not it dealeth not as the church of Christ should doo Augustine Augustine Contra epistolam Fundamenti saith that things defined in the scriptures must be preferred aboue all other Besides this the truth of them hath an euerlasting continuance The truth of the scripture is euerlasting Matt. 24 35. Which thing Christ taught vs when
he said in the 24. chapter of Matthew Heauen and earth shall passe but my word shall not passe And it is commonlie spoken euerie where The word of God endureth for euer Esaie 40 8. 3 And although there be in a maner infinite things which may stronglie prooue the woorthinesse of the scriptures yet in this place I will measure my selfe thinking it sufficient that I haue after a sort shewed the springs or heads the rest maie easilie be found out by anie that will take paines to search diligentlie I will now likewise bréefelie declare the commodities which we receiue therby The commodities of the holie scriptures 2. Tim. 3 16. We read in the 3. chapter of the 2. to Timothie that All scripture inspired by God is profitable both to teach and to improoue to wit as touching doctrine and to correct and instruct in righteousnesse which belongeth vnto manners And least thou shouldest thinke that any thing doth want he addeth streight waie Ibidem 17. That the man of God may be perfect and readie to euerie good worke And in the 15 chapter to the Romans we reade Roman 15. For whatsoeuer things are now written they be written before hand for our learning that by patience consolation of the scriptures we may haue hope Which things séeing they are spoken of the old testament for while this was written the new testament was not published what shall we now thinke hauing the monuments both of the Apostles and of the Euangelists added therevnto Trulie we haue now euen these verie things more plentifullie in the holie scriptures The power of sauing attributed to the scriptures 1. Tim. 4 13. And the holie Ghost feareth not to attribute the power of sauing vnto them For in the first Epistle to Timothie the fourth chapter it is written Take heed to thy selfe and to thy doctrine continue therein for in so dooing thou shalt saue both thy selfe and those that heare thee Matt. 13 19. And in the parable of the gospel where it is described that the séede fell some in the waie some among stones and thornes and some in good ground We are borne anew by the word 1. Cor. 4 15. the gospell or word of God by the interpretation of Christ is vnderstood by the séede bicause thereby we are borne anew Wherefore Paule wrote boldlie vnto some I haue begotten you by the gospel And Augustine did then first arise out of his errors wherewith he had béene captiuated Augustine conuerted by reading of the scriptures when he began to reade the scriptures And at the reading of Paule as we may perceiue in his confessions the darkenesse was chased frō his eies And vnto such reding he was driuen by an oracle of God For he heard voices as if children had soong and said Take and read Take and read which voice when he had obeied had lighted vpon that place in the holie scriptures Put on the Lord Iesus Christ Rom. 13 14. c. he was conuerted wholie vnto God Decrees of faith must be confirmed only by the scriptures Constantine bad that controuersies should be decided by them who had so long before striuen against the truth These be notable tokens of the word of God Adde herewithall that the decrées of the christian faith can be confirmed by no other meanes than by authoritie of the holie scriptures Therefore as the ecclesiasticall historie declareth Constantine the great in the councell of Nice exhorted the fathers of the church that by the oracles of the holie scriptures they would appease the controuersies sproong vp in religion 4 But he that will knowe more at large the properties of the holy scripture The properties of the scripture out of the 19 psalme Psal 19 8. let him read the 19 psalme there they be described both with maruelous breuitie and great elegancie First the lawe of the Lord is called Temima that is immaculate perfect Secondly it is affirmed that it doth restore the soule and that is not to be looked for in prophane learning Thirdlie it is called a sure testimonie of the Lord whereas mans counsels are euermore variable and inconstant It teacheth the simple and ignorant whereas other knowledges doo instruct only the prudent and sharpe witted hearers Moreouer the lawe of the Lord is right and hath nothing crooked awrie or vniust as in euerie part of mans lawe is espied Also it reioiceth the hart euen with such a gladnes as is chast and holie The Lords commandement is pure but mans deuises are neuer sincerelie made séeing they be fraited with many crafts and deceits It lighteneth the eies but contrariwise the traditions of men darken them The lawe of God is cleane and is offered vndefiled vnto vs being without any falshood or wrong whereas mans ordinances are most fowlie infected with both the euils The statutes of God indure for euer but those things which be ordained by men are alwaies shifting oftentimes changed and are neuer of long continuance To conclude those things which the Lord hath prescribed are both true and iust which cannot be affirmed of mans lawes Moreouer they are to be desired aboue gold and pretious stones where as the best natures doo verie much mislike the precepts of mans lawe Finallie those things which God hath taught vs in the scriptures be more swéet than the honie and the honie combe where contrariwise men are not accustomed to teach any other than hard difficult and often times cruell things Besides these properties of the holie scriptures I purpose not to ad anie more For they that be studious may easilie of themselues find out the other fruits and commodities 5 Now must I declare another point which I promised To what iudgement we must stand for the sense of the scriptures to wit by what iudgements and abitrers we must assure our selues for vnderstanding of the scriptures Two tokens I haue alwaies obserued by which the truth of the diuine scripture may be perceiued namelie the holie ghost and the word of God it selfe Concerning the spirit Iohn writeth in the 8. chapter of his gospell The truth is knowne by the spirit and the word Iohn 8 47. that Christ thus said If ye haue God to your father why doo you not acknowledge my word And séeing it is certaine that we be not adopted to be the children of God but by the comming of the holie ghost Christ testifieth in this place that when we haue once obteined the same spirit we may so discerne betwixt his word and a strange word as the same will appeare verie euident and plaine vnto vs. According to which sense he also said in another place My sheepe knowe my voice and followe not a stranger Iohn 10 4. And there is no doubt but that we by the strength of the holie spirit are made the shéepe of Christ which followe not falshood errors and heresies which be voices of strangers but doo imitate onlie the
voice of Christ that is to wit doo followe the true and naturall sense of the scriptures Againe we haue in the second chap. of the 1. epistle to the Corinthians A naturall man doth not perceiue those things that be of God 1. Cor. 2 24. neither is he able to do it bicause they be but foolishnesse vnto him But the spirituall man iudgeth all things And againe in the same place Ibidem 10. The spirit searcheth out the deepe mysteries of God And Christ himselfe said The spirit of comfort shall declare all things that I haue said vnto you Iohn 14 26. Also Iohn in his epistle saith 1. Ioh. 2 27. The spirituall vnction shall shew you of all things But some will saie These things be true indéede but we be destitute of the spirit To whom I answere saieng If you haue not the spirit Whether all men haue the spirit of Christ Rom. 8 9. how dare you call your selues christians séeing Paul to the Rom. sheweth vs that They be none of Christs which haue not the spirit of Christ And yet I speake not this as though I were ignorant that there must be degrées of this spirit geuen séeing it is euident that all men cannot haue a like vnderstanding of the scriptures But yet this I affirme Euerie one may gather out of the scriptures so much as is necessary to saluation Chrysost that there is no true christian man to whom so small a portion of this spirit is giuen but that he may gather iudge out of the holie scriptures such things as be necessarie to saluation so as he neglect not to be conuersant in the reading of them both daie and night Which thing Chrysostome vpon the preface to the epistle vnto the Romans hath plainlie declared when he saith This thing commeth not by ignorance but bicause they will not haue this holie mans writings continuallie in their hands Neither doo those things which we knowe if we knowe any thing come vnto vs by the goodnesse and pregnancie of our wit but bicause we being alwaies throughlie affected to that man we neuer cease reading of him For they which loue A similitude doo knowe more than all other the dooings of them whom they loue as béeing carefull of them Wherefore saith he a litle after if ye also will applie your minds and trauell in the diligent reading herof it shall not be néedefull to require anie other thing of you True is that saieng of Christ Seeke Matth. 7 7. and you shall find knocke and it shal be opened vnto you And there is no doubt but that Chrysostom spake these words to all men for he spake them in a sermon to the people And marke well what he affirmeth namelie that if they would but diligentlie reade saint Paules epistles they should not néed of anie other teacher The word is a sure token to find the truth of the scriptures 6 The second note and sure token by which we may throughlie search out the truth of the holie scriptures is the verie scriptures themselues For it is requisite that we should determine that péece of scripture which is hard and darke We must iudge of an obscure place by a more clere place by another part which is more plaine and easie Christ hath giuen vnto his church the old testament the authoritie whereof let the Manichies the Martionits and such other pestilent heretikes fret thereat neuer so much is most stable and sure insomuch as by it The old testament proueth the new Acts. 17 11. the old christians also haue iudged of the new testament It is written in the 17 of the Acts that the Thessalonians hauing heard Paule repaired to the scriptures to sée whether things were as Paule had declared or otherwise And Augustine De doctrina christiana teaching what manner of man a preacher should be willeth him to conferre the places of the scripture together and dooth not send him to search out the opinions of the fathers or to séeke out the determinations of the church or the canons or the traditions of men A third arbitter but no high censor is the consent of the church 7 To these two arbitrers which I haue declared to be the faithfull interpretors of the holie scriptures we willinglie ioine the firme consent and authoritie of the catholike church yet not in such sort that as our aduersaries indeuour to prooue all the iudgement of the scriptures should depend thereon For it is not lawfull either for a councell or for the church to interpret the scriptures as séemeth good vnto them For that were to haue dominion ouer the faith of godlie men Therefore when they interpret the word of God it is their part to prooue that they haue expounded such things according to the consent and proportiō of other places of the scripture Wherfore the most dangerous error of the antichrists must be auoided with great circumspection It is not the church that giueth authoritie to the word which presume to saie that it is the church which hath woone authoritie to the books of God where it is far otherwise For whatsoeuer estimation or authoritie hath happened vnto the church all that hath come from the word of God It is detestable to heare that the holie oracles woords of God should purchase their credit of men which otherwise are but liers Yet neuertheles such things they imagine and deuise that when they be found to decrée constitute in manie places of the sacraments and other points of doctrine far otherwise than Gods word doth permit they will maintaine that it is lawfull for them so to doo Looke part 4 chap. 4 art 12 and chap. 6 art 11. bicause the church saie they which hath brought credit and authoritie to the word of God may change alter therein whatsoeuer shall séeme good vnto hir Wherefore that which they ground vpon must by all maner of meanes be resisted Let vs not be brought to thinke that the holy scriptures haue gotten their credit and authoritie by the church And yet I vrge not this much as though I despised or contemned the dignitie of the church Three functions of the church about the word of God For I attribute vnto it thrée goodlie functions about the word of God The first is that I grant she doth as it were a witnesse preserue the holie bookes but it cannot be gathered thereby that it is lawfull for the church either to alter or peruert anie thing in the holie scriptures A similitude The church as a witnes preserueth the holie bookes Experience teacheth vs that both priuate and publike euidences are committed to registers notaries to be safelie kept and preserued and yet no man in his right mind will saie that it is lawfull for them to change any thing in them Neither may we thinke that the power of those registers can be greater than their wils which appointed them to be
For Aristotle in his Problems the 30 sextion saith that the Sibyls and the excellent Emperours and famous philosophers were melancholike and that there were some which béeing affected with that humour spake suddenlie manie languages Some spake in manie toongs vpon the sudden which they had neuer learned and that they afterward béeing healed by physicians left off speaking in that manner Thus much for their part But forsomuch as they sée that by the most learned men there is mention made of spirits and that they cannot denie it without blushing while they would confesse somewhat they are diuided into twoo sundrie sects Som thinke that soules become demons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they which thinke that mans soule is immortall doo saie that those which die after they haue liued well and honestlie are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but euill and wicked liuers become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so perpetuallie remaine For séeing they cannot now worke contrarie actions it must néeds be that those habits which they carried with them Som would that demons are onelie in this life should indure for euer But they which would haue the soule to be mortall doo allow of spirits but onelie in this life So that they which applie all their senses as much as in them lieth to vnderstanding be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good spirits but they which turne vnderstanding into sensualitie be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and disturbe all things So the former opinion dooth affirme that one kind passeth into another which séemes no more possible to bée brought to passe than that a man should be changed into a woolfe But if there be anie certeine nature of spirits no doubt the same must be firme and stedfast But if the latter opinion were true then man bicause he is mutable might be sometimes a spirit and sometimes an angel But these men would haue angels and spirits to be nothing else but mens affections The opinion of Trismegistus Mercurius Trismegistus as Augustine saith in his eight booke De ciuitate Dei the 23. chapter denieth that there be indéed anie spirits at all For he saith that God made gods Intelligences separated from all matter by which the spheres of the world are mooued further that men also did make to themselues gods Asclepius answereth I thinke thou speakest of images Indéed so I doo saith Mercurius but I meane such images as be so applied to certeine aspects of the stars that they can speake and heale men and afflict with sicknes and worke miracles and which be indued with mind sense and spirit Aphrodysaeus Alexander Aphrodysaeus saith that there is a certeine diuine power spred through the whole world which can worke all things but that it is requisite the same should be wiselie drawne to particular effects A similitude For euen as we sée it commeth to passe in the sunne that although the heate thereof be the generall life of all things yet out of it being diuerslie applied there are brought foorth diuers and sundrie things for out of the vine it bringeth foorth grapes and out of the trée apples so if that power which is so spred vniuersallie be fitlie drawn by wise men through herbs and stones there doo followe maruellous effects And thus much hitherto as touching those which vtterlie denie that there is anie certeine nature of Daemons or spirits 9 The Platonists grant The opinion of the Platonists that spirits be certeine substances betwéene gods and men and that of them some be earthie som waterie som airie some fierie and some starrie and to euerie one of the spheres seuerallie there be attributed seuerall spirits as some be of Saturne some of Iupiter and some of the Sunne And they were led thus to saie chéeflie by this reason That betwéene two extreames there must of necessitie be placed a meane for that heauenlie bodies are eternall and incorruptible but ours are mortall and fraile and therefore betwéene both must be the bodies of spirits as certeine meane things which may somewhat communicate with both the extreames For they notwithstanding that in time they be eternall yet are stirred with affects and motions And further that as there be birds in the aire and fishes in the water euen so in the highest region of the aire and in the fire there be spirits And least we should thinke them altogither idle partlie they are tutors of men and partlie rulers of prouinces that they both bring mens praiers vnto God and also carrie the benefits of God vnto men that of som they be called Meane-gods of some Natiuitie-spirits and of other some House-gods Apuleius Apuleius not the least among the Platonists defineth spirits on this wise He saith that by nature they are liuing creatures by wit reasonable by bodie airie by time eternall and by mind passiue for that they be affected euen as men be Howbeit all they doo not séeme to agrée in this that the bodies of spirits are eternall For Plutarch writing of oracles saith it was reported that Pan the great god once died The opinion of the diuines But the diuines fathers of sound religion doo affirme that there be spirits and not onelie those by whom the celestiall spheres are driuen about but others also And some of them saie that they haue no bodies proper I meane and of their owne whervnto they be so ioined as they can quicken them and yet they may ioine vnto themselues bodies which be none of their owne 10 So all these men doo confesse The summe of all these opinions that woonderfull things are doone by spirits The Peripateticks by celestiall bodies the Platonists by bodies proper vnto spirits and our diuines by spirits sometime taking bodies to them and sometimes without bodies These thrée opinions confesse that there be magicians But the first vnderstand by magicians good and wise men which fitlie can applie things that worke vnto things that suffer such as are philosophers and physicians The Platonists doo not alwaies take the name of magicians in euill part but such as haue familiaritie with spirits And christians and the true professors vnderstand them onelie to be magicians which haue made anie league with diuels and conspire with them against God For there be some spirits good and some bad for some fell at the beginning some remained as they were which thing Homer séemeth to signifie in Ate and others in Ophionaeus And it may be that these things came vnto them by tradition from the fathers although darkened with shadowes and fables A proofe of spirits by the scriptures Wherefore we affirme out of the holie scriptures that there be spirits and a few places of the scriptures I will rehearse For it would be infinite and troublesome to recite all Iob. 1 2. The diuell vexed Iob ouerthrew his houses and destroied his cattell and seruants In the historie of Achab 1. kin 22 22. a lieng spirit
not rehearsed all persons or degrées in whom marriages are forbidden For there is no mention made of grandmother when as neuerthelesse all men will confesse it to be most shamefull if anie man should take his grandmother to wife who is so far aboue him in yéeres The wise also of the grandfather is not mentioned And though the wife of the vncle by the fathers side be spoken of yet is there nothing spoken concerning the wife of the vncle by the mothers side Yea and that we more maruell at there is no prohibition for the father to marie his daughter when as all men confesse that those marriages be most incestuous So as it is to be thought that in that place are set foorth by the holie Ghost certeine degrées prohibited and those not manie but yet such that by them as by certeine exquisite and manifest rules we may iudge of the like Wherefore we must thinke that whatsoeuer is spoken as touching the mother is also commanded as touching the grandfather or grandmother séeing that all these are reckoned to be parents Those things also which are spoken as touching the wife of the vncle by the fathers side doo manifestlie shew what is to be doone as concerning the wife of the vncle by the mothers side forsomuch as these affinities or degrées haue by the same space or distance relation one to another So that I am of this mind that I thinke the prohibitions mentioned in the lawe are therefore set foorth that by them we might euidentlie vnderstand what is méet to doo in the like degrées Who more than others offend against the degree forbidden I grant neuerthelesse concerning Paulus Burgensis reason that they much more breake the lawe which doo contract matrimonies with persons forbidden and that they also peruert the order of kindreds For vnto me he séemeth to doo farre woorsse which marrieth his grandmother than he which marrieth his néece of his brothers side although I thinke that both these matrimonies are vnlawfull What the Hebrues of our time doo I passe not much yea I much doubt of that which Paulus Burgensis assureth himselfe as a thing plaine and manifest namelie that the Iewes at this daie are most diligent in obseruing of their outward lawes For me thinketh I should doo well in not giuing to them more dignitie or religion than to Christians Wherefore as it is manifest enough that we haue for mens traditions straied verie much from the right obseruation of the commandements of GOD and also from the right knowledge of the scriptures so is it also likelie that the same hath happened to the Iewes especiallie in this our age So as I am not iniurious against them when I will not yéeld more vnto them than vnto our selues Vnto the degrees expressed by God the Iewes haue added manie more Neuerthelesse I will not let to declare that their Rabbins haue added to the degrées forbidden in the lawe manie more as well in descending as ascending which thing I vnderstand the great learned man Paulus Phagius hath declared in his annotations on Leuiticus Neither can I be persuaded that they were added by them for anie other cause but onelie for that they thought that those degrées were comprehended in the degrées expressed by God Wherfore that as I thinke will not be sufficient for iudging of lawfull marriages if the degrée wherein they are contracted shall not by manifest and proper words in the lawe be forbidden nor yet the order of kindred peruerted for it may be that the like degrée and of the same distance is forbidden by authoritie of the lawe Neither dooth the scripture so far as I can sée alledge in anie place such a reason as belongeth to the peruerting of order although as I haue said before I will not vtterlie reiect the same 41 Some man peraduenture will saie What matter is it for vs of this age either to knowe or to marke those precepts which are conteined in the 18. and 20. chapters of Leuiticus séeing that we after the comming of Christ are no more bound to the ciuill laws of the Iewes I grant that the Christians are not bound to the ciuill precepts of the lawe but yet I ascribe those precepts which are there giuen for marriages not to ciuill lawes but rather to morall And I thinke that I may bring a reason out of the same place to confirme my saieng For God when he gaue those lawes added these words therevnto Leuit. 18 2◠20. 23. Take heed therefore that ye defile not your selues with whooredoms and such incests as the Gentils haue doone whom I haue driuen out of those lands which I haue now giuen vnto you for seeing those nations haue beene polluted with so greeuous wicked acts I haue therefore so destroied them and will doo the like vnto you except you shall diligentlie shunne those things which I command you as touching these euils I thinke no man will doubt but that the Chanaanits which receiued not the lawe by Moses neither were citizens of the publike weale of the Israelits could not by that lawe be condemned bicause they obeied not the lawes of the Hebrues They were subiect onelie to the lawe which is called morall Séeing then God reproueth them for that cause that they were so defiled with such filthie lusts and incests and affirmeth that for the same cause he depriued them both of their land and life it is manifest that these laws must be ioined not to ciuill precepts but to morall which all men are bound to obserue Neuerthelesse it séemeth at the first sight to be against this doctrine Gen. 20 12. in that Abraham a man otherwise most holie is thought to haue married his brothers daughter namelie Sara Amram had also Iochabed his aunt to wife of whom he begat Moses Aaron and Marie And it séemeth Exod. 6 20 that so godlie and holie men would not haue doone this if the morall lawe as we haue said had béene against it To this we answer first The lawe of nature was darkened through sinne that the lawe of nature was much blotted by corruption and wickednesse which ouerwhelmed all mankind soone after sinne and for that cause they which contracted such matrimonies thought peraduenture that the same was lawfull And therefore although they cannot altogither be excused by that ignorance yet it is to be thought that they committed lesse sinne than those which durst doo such things after the lawe was giuen I adde moreouer that among the facts of the fathers certeine things are now and then spoken of by which other men must not take example séeing they are sometimes to be interpreted as prerogatiues or certeine priuiledges giuen them But how so euer it be we must not as I thinke much labour to excuse the fathers in all things Although I knowe there be which saie The fathers must not in all things be excused from sinne that Sara was not the daughter of Abrahams brother
sundrie abuses the sacraments ordeined of God and especiallie the holie supper of the Lord which they haue turned into filthie and shamefull idolatrie and of the signes or seales thereof they admit the simple flocke to the participation of one onelie as though it were in their power to inuert the order which the Lord hath appointed They not content I saie to defraud the flocke of Christ of that principall food of soules which is the word of GOD doo also cut awaie halfe the sacrament which is as it were the visible word and the euident testimonie of the goodnesse charitie and ardent affection of Christ toward vs a memoriall of his death the most effectuall marke of that vnion whereby they growe vp togither vnder Christ himselfe being head vnto a holie bodie of the church But this will I here adde that this one thing they worke by their traditions namelie they establish that tyrannie of theirs and make it to extend further abroad Howbeit the hope is that Christ will at length take pittie of so noble a bodie of his and that he will not suffer a mortall man anie longer to vaunt himselfe so proudlie against his head This Christ onelie Christ I saie is the head of the church That the Pope is not head of the church 40 But they which saie that the Pope is head of the church as he will commonlie be accounted which also his shamelesse flatterers feare not to publish openlie both by words and writings séeme in my iudgement to be like vnto those wicked Iewes which all with one voice denied Christ to be their king and professed Caesar to be their prince Euen as in a bodie well framed there is one head so must the church A similitude vnles it be transformed into some kind of monster be indued with one head onelie the which head is Christ Neither standeth it with any reason that they saie they haue the Romane bishop to be appointed another head as it were vnder the chéefe head Christ whose bishop to wit that other head they will haue to be a necessarie instrument For there was neuer séene in a well shapen bodie such a disorder as thervnto should be ioined two heads wherewith one should be subiect vnto another séeing the verie name of Head signifieth the chiefe part of the bodie But Christ alone sheweth himselfe aboue the church he altogither by maruellous and vnspeakeable meanes ioined the humane nature vnto the diuine nature Behold the head which God appointed to that beloued bodie as it is written in the epistle to the Ephesians Epes 1 21. We confesse in déed that the members in that bodie be diuerse wherof one is more excellent than another but in this point they conspire all in one that they be subiect vnto that head and are to serue faithfullie vnder it Wherefore it is not lawfull to deuise more heads than one and vndoubtedlie it is verie intollerable pride for one to arrogate vnto himselfe the honour of Christ But I beséech you let it be as these men will that the Pope should be counted another head vnder Christ the principall head Yet with what faith he is vnder Christ as a fit instrument experience it selfe speaketh which beareth record that he not onelie doth not cleaue vnto Christ but that he is plainlie against him both in works déeds and counselles Neither is it my purpose to set foorth at large the proofe of this matter Barnard séeing Barnard hath declared the same indéed not fullie but yet so as their craftie and subtill exception may be discouered Wherefore being content with this profitable declaration I will not here at this time adde anie more but that I conclude againe Christ onlie is the head of his church that that bodie hath onelie Christ to be the head and not anie sillie man which with his authoritie alone may wrest corrupt peruert and rent in sunder the words of the scriptures whereof he boasteth among his sort that he within the closet of his brest hath the full knowledge and perfect interpretation not a sillie man which according to the naked iudgement of his owne will may expulse out of the church whom he please and accuse and condemne them not a sillie man that at his owne onelie becke may appoint pastors rectors and bishops vnto churches to whom he will not commit the custodie no not of their own goods bicause he mistrusteth their wit and industrie whereof he hath not had anie one iot of triall Now then we be content with one head namelie Christ the holie Ghost being the guide and the holie scripture being as an outward testimonie of his will the certeine persuasion whereof the power of the holie Ghost dooth inwardlie seale in our minds By what meanes the church is edified 41 But let vs weigh I beséech you by what meanes that most holie bodie of the church may be established edified and also increase And here I affirme that besides the inward grace faith and outward scripture we haue also néed of admonitions and godlie sermons out of the word of God the which be miserablie intermitted at this daie by them which would be called christians And yet neuertheles this is the chiefe and principall worke of the Apostolicall office the which as though it were vnworthie for the dignitie of a Bishop forsooth these new heads of the church haue committed it vnto certeine hungrie Moonks Preaching committed to certeine hungrie Moonks who neuerthelesse are threatened vnto gallies vnto perpetuall prisons and to be put to euerie most cruell death if they passe the bounds prescribed by them Indéed they knowe verie handsomelie how to withdrawe themselues from their owne office charge and labour but so as they will neuer preach vnto the people concerning holie things The maner of papisticall preaching Yet neuerthelesse whosoeuer doo take that charge in hand they will haue them to preach after the rules prescribed by them Whereof it commeth to passe that the poore small flocks of Christ either perish with hunger or else are scantlie and slenderlie fed And commonlie the sermons touching holie things are onelie made in the time of Lent and a verie few daies besides and that either by a sort of vnlearned and vndiscréet men which knowe not sufficientlie those things that they speake or else by them which stand more afraid of some than they ought to doo or else by such as hunt after honours riches or fauour which are not fit for their vocation Wherefore at that time they haue sermons but yet such as in them they vtter méere trifles and bewraie the grosse darknesse of ignorance But if otherwhile they shew something of the truth it is doone with such cloked spéeches with such intricate minsed and nice termes as they rather destroy than edifie or else they preach flatteries the which vndoubtedlie vnto all godlie men are méere intollerable And such be they that preach for the desire they haue either of
of righteousnes taken by it selfe yet can it by no meanes be spoken of vs and of our righteousnes Wherefore séeing that sentence could neither edifie nor make anie thing to the purpose I sée not how Paule could so haue written howbeit in this matter I will not contend with Augustine more than is méet The third Chapter Of Faith and the certeintie thereof and of the vices of feare and securitie which are contrarie vnto the same also of the nature of our adoption and hope and vnion with Christ NOw it shall be conuenient to declare what faith is In Rom. 3 verse 22. Faith therefore is an assent A definition of faith and that a firme assent vnto the words of God obteined not by reason or naturall demonstration but by the authoritie of the speaker and by the power of the holie Ghost And this definition disagréeth not from that which Paule taught in th' eleuenth chapter to the Hebrues By this we may sée Verse 1. about what things faith is occupied namelie about the word of God And it is euident what the chéefe and principall ground is vnto which all things perteining to God are referred and that is The Lord hath said But the authoritie of the speaker cannot be of so much effect with vs as it ought to be vnles the persuasion of the holie Ghost be therevnto adioined In Gréeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are not accustomed to beléeue vnles it be in that thing whereof we be full persuaded Basil as touching faith when he expoundeth this place of the psalme Psal 116 10 I haue loued and therefore haue I spoken writeth thus Doo not contend to sée those things which are laid vp far off neither make those things doubtfull which are hoped for Two breake necks or downe-fals to be taken heed of In which words he sheweth that two principall things are to be auoided the one is that we be not with too much curiositie stirred vp to séeke out the proofe of things which we ought to beléeue which proofe so long as we liue here cannot be had the other is that although they be obscure yet we should not doubt of the truth of them And the same writer intreating of the confession of faith saith on this wise Basil saith that they swarue from faith which adde anie thing to the scriptures Iohn 10 vers 4. 5. It is a manifest falling awaie from faith and a point of pride either to refuse anie of those things that be written or to bring in anie thing that is not written forsomuch as our Lord Iesus Christ said My sheepe heare my voice before that he said But a stranger they will not followe but will flee from him bicause they haue not knowne his voice The apostle also hath by another humane example straitlie forbidden either to adde or to diminish anie thing in the holie scriptures when he saith Gala. 3 15. And yet no man dissanulleth the testament of man when it is confirmed neither addeth anie thing therevnto In which place a man may perceiue how warilie this writer affirmeth that as touching faith nothing ought either to be added or diminished in the holie scriptures Which thing maketh chéefelie against them that obtrude inuentions and traditions of men as of necessitie to be beléeued Further the same writer plainelie setteth foorth the certeintie of faith when he declareth the propertie thereof in his Morals the eightie Summe 22. chapter where he saith What is the propertie of faith He answereth and vnseparable certeintie of the truth of the words of God which is not atteined to by anie kind of reasoning or brought in through anie naturall necessitie nor being framed to anie pietie can euer be shaken off And he addeth that it is the dutie of one that beléeueth in such a certeintie to be affected to the power of the words spoken and not to presume either to disanull or to adde anie thing Rom. 14 23. For if it be so that Whatsoeuer is not of faith is sinne as the apostle saith And faith commeth of hearing and hearing by the word of God Rom. 10 17. then whatsoeuer is not of faith being not conteined in the scripture inspired by the spirit of God the same is sinne This father togither with vs confirmeth the certeintie of faith and sheweth wherevpon the same dependeth when he calleth it vnseparable bicause when we beléeue we doo not examine by our owne reason what is possible or not possible to be doone And he séemeth to allude to those words which Paule speaketh of the faith of Abraham Rom. 4 20. that He wauered not through vnbeleefe where he vsed this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore let certeintie be the contrarie thing vnto doubting which happeneth through inquisitiuenes or examination of mans reason Moreouer Basil saith that is sinne which is without faith the scriptures Rom. 14 23. Note how Basil vnderstandeth this text whatsoeuer is not of faith is sin Faith differeth from opinion and suspicion that which he in another sentence had spoken he plainelie repeateth againe namely that Those things which are without the scriptures are not to be beléeued And this place of Paule Whatsoeuer is not of faith is sinne he vseth in his naturall and proper sense as we also vse it which thing our aduersaries cannot abide Faith differeth from opinion for opinion although it make vs leane vnto one part yet it dooth the same both with reason and also not without feare of the truth of the other part And suspicion dooth yet ingender a weaker assent than opinion dooth bicause it is both destitute of reason and also it leaueth men doubtfull of the truth of the other part It is true indéed that science ingendreth a firme assent but that is brought to passe by adding of demonstrations Forsomuch as we now sée plainelie as well what faith is as also how it differeth from opinion science and suspicion let vs sée how manie waies faith is taken How manie waies faith is taken For there is one kind of faith that is mightie perfect and of efficacie whereby we are iustified but there is another which is void without fruit and the same being vaine and during but for a time bringeth not iustification Which thing is manifest by the parable of the Gospell where it is said that The séed that is to saie the word of God Mat. 13 19. falleth sometimes vpon good ground and somtimes vpon stonie ground vpon thornes and by the high waie side where it is lost bringeth foorth no fruit Againe Iustifieng faith is not in all alike that faith which is good and profitable is not in all men alike for it hath degrées according to the greater or lesse infirmitie of the flesh Wherefore Paule saith Rom. 12 3. Euen as God hath diuided vnto euerie man the
being ended let vs all agrée in one But Pighius cannot abide that this agréement should take place for afterward when he would expound how we are iustified fréelie he saith that that is nothing else but that God will fréelie impute vnto vs vnto righteousnes the works of faith hope and charitie What haue we here to doo Doubtles it séemeth vnto me that this man dooth not with a sound iudgement read the scriptures but dooth with a corrupt affection wrest them at his pleasure For where works are Rom. 4 4. there Paule denieth that there is a frée imputation for these two are repugnant one to an other wherefore in that Pighius goeth about to ioine them together doth he not séeme most manifestlie to be against the apostle 76 Thus much of Pighius vnto whom our Smith the eight wise man of Greece Smith an English man and the first wise man of England ioined himselfe a companion as Theseus did vnto Hercules But in verie déed he bringeth nothing else but that which he hath drawen out of the sinks of this man and other such like First he saith that faith is not for the remission of sinnes and that therefore we fondlie faine that iustification is had by it For the faith saith he whereby christians are discerned from no christians is in Iesus Christ which thing also as though it made much to the purpose he goeth about to prooue by the holie scriptures and by a testimonie of Ierom. But I would haue this man to answer me if euer he learned the Hebrue toong what is the signification of this name IESVS Vndoubtedlie amongst all the Hebrues this word Iascha signifieth To saue The signification of this word Iesus wherefore IESVS may in Latine rightlie be turned SERVATOR that is A sauiour But if which thing I thinke true he be ignorant of the Hebrue toong yet he ought at the least to haue beléeued the angel which so interpreted that name Mat. 1 21. That faith is touching the remission of sinnes Thou shalt call his name saith he IESVS for he shall saue his people from their sinnes How then can faith bée in CHRIST IESVS vnles it be also touching the remission of sinnes through Christ Afterward he is not afraid to cite that also out of the epistle of Peter 1. Pet. 4 8. Charitie couereth the multitude of sinnes Behold saith he forgiuenes of sinnes is here ascribed not vnto faith but vnto charitie A rule He that will haue a fit axe to cut these knots asunder let him attentiuelie consider the holie scriptures and diligentlie sée from whence those places which are cited in the new testament are taken out of the old This sentence of Peter is had in a maner out of the 10. chapter of the Prouerbs verse 12. for there it is thus written Hatred stirreth vp reprochfull speaches For whom a man hateth he discouereth publisheth abroad his faults as much as in him lieth but contrariwise charitie hideth and couereth the sinnes of his brother For they which trulie loue one another are woont to defend one another and to couer one anothers faults so much as they sée by conscience they may And this is a most true sentence of Salomon Wherefore Peter going about to exhort christians vnto charitie wiselie and aptlie borowed this sentence out of Salomon But Smith not vnderstanding or considering this supposeth that Peter thought that remission of sinnes is gotten by charitie howbeit he is most fowlie deceiued as oftentimes he is woont to be Another rule But passing ouer these men let vs remember that if at anie time the fathers séeme to attribute righteousnes vnto works the same is not to be vnderstood of that righteousnes which God fréelie imputeth vnto vs through Christ but of that inward righteousnes which is rooted in vs which we get and confirme by leading continuallie an vpright life Or if those things which they speake doo manifestlie perteine vnto the righteousnes imputed that is vnto the remission of sinnes we must alwais as we haue before taught run vnto the foundation of good works namelie vnto a liuelie faith in Christ which rules and such like if our aduersaries would consider they would neuer so impudentlie and obstinatelie defend so manie lies Although if I should speake anie thing touching Pighius forsomuch as I sée that he is neither of dull wit nor vnlearned I cannot saie that he in earnest and from the hart wrote touching this matter but when he had once taken the matter in hand he tooke these things for pastime and pleasure 77 Now to prosecute that order which I haue begun let vs come vnto the Fathers and sée how much they make on our side And vndoubtedlie for this matter wée shall not néed anie great number of testimonies For euen as to vnderstand what taste the water of the sea is A similitude it is not néedfull that a man drinke vp the whole sea euen so to vnderstand what the Fathers thinke touching this we shall not néed to go through all their saiengs Irenaeus Irenaeus a most ancient author in his 4. booke and 30. chapter against Valentine writeth somewhat touching this matter although brieflie And I suppose that he for this cause wrote so brieflie of it bicause this truth was in those first times so confessed certeine that it was not of anie man called in â—out But yet by that little which he hath it may sufficientlie be vnderstood what his iudgement was as the saieng is that Protogenes knew Apelles by the draught of one line onelie Irenaeus therefore saith that the old Fathers euen those also which were before the law were iustified by faith For first when he had spoken of Abraham he ascended from him vnto Lot vnto Noe vnto Enoch And afterward he addeth a reason why in these mens times the law was not written bicause saith he they were alreadie iust vnto whom the lawe was not giuen for the iust haue the lawe written in their harts But peraduenture you will scarselie admit this testimonie bicause Irenaeus in that place when he speaketh there of Enoch saith that he was sent a legate vnto the angels which may séeme to be apocryphall so not to be counted of as of sound authoritie But I thinke the same is cited not so much out of anie apocryphall booke as out of some old tradition for manie things were as it were by hand deliuered vnto the ancient Fathers that are not to be reiected so that they be not repugnant to the holie scriptures Otherwise if for that cause we reiect this testimonie why doo we not also reiect the epistle of Iude For he also citeth a sentence of Enoch Iude. 1 5. that God shall come with thousands to iudgement But whereas Irenaeus saith The expounding of a place of Enoch that Enoch was a legate vnto the angels I suppose that it may be thus vnderstood to saie that those Angels were men
to haue erred And as God commended the obedience of the Rechabites so will he also allow of the vertue of christians if they shall performe such decrées of the church We answer that to drinke no wine was ordeined in the old lawe Numb 6 3. it displeased not God Yea rather in some it is allowed Iudg. 13 7. euen as it is manifest by the vow of the Nazarites the which Samson Luke 1 15. and Iohn Baptist tooke from their mothers wombe for this purpose had they respect vnto a certeine ceremonie of holinesse Furthermore their father commanded them to lead a wandering life bicause perhaps he appointed them not vnto husbandrie but vnto the trade of kéeping cattell wherevnto it best agréeth to wander vp and downe through woods and launds or else for that they being none of the children of Israel might haue no possession with them in their territorie The Rechabites were of the posteritie of Iethro 1. Chr. 2 55. and yet would he not haue them to go vnto other nations bicause they worshipped the true God of Israel for this Rechab came of the posteritie of Iethro as appéereth in the first booke of the Chronicles the second chapter But if thou wilt contend that these were Ethniks and therefore dwelt with strangers we saie that yet for all that their fathers mind was that as they differed in religion from those among whom they were conuersant so they should also be discerned from them by outward tokens such as was to absteine from wine and to haue wandring habitations Further God commended their obedience towards their father vnto whom they were bound to obeie in their kind of life and maners for he commanded those things vnto them as tokens that were ciuill and proper to their familie but not vnder the title of religion For when they were inuited by Ieremie to drinke wine they pretended no holines or worshipping of God why they would not obeie him they onelie shewed what their father had commanded them Which obedience pleased God so would it also haue pleased him if it had béene doone to their father in anie other domesticall and ciuill actions But the bishops and Councels command not a choise of meats otherwise than vnder the pretence of holines It is the part of God not of men to decree concerning religion and worshipping of God which ought not to be abidden séeing it perteineth to God and not to men to make lawes for religion For our part though the magistrate should command vs not to eate or drinke this or that for the Common-wealth sake we iudge that they must be obeied But as touching the worship of GOD this we doo saie that the yoke of the Lord must not be made heauie by the traditions of men 23 They continuallie alledge against vs He that heareth you Luk. 10 16. Preachers must be hard so long as they speake the doctrine of Christ heareth me and he that despiseth you despiseth me We grant that the preachers must be hard but that must be so long as they preach Christ and his doctrine vnto vs. We were ill béested to thinke that they should then be heard like vnto Christ when they fable vnto vs their owne traditions In the old lawe God would not haue anie thing to be added or taken awaie from his decrées Deut. 4 2. by what incouragement then haue they attempted this in the new testament Haue we the doctrine lesse perfect therein Mat. 15 2. Then the scribes doo sit vpon the chaire of Moses Matt. 23 2. Note a good argument against traditions than they of old time had Christ reprooued the Scribes for adding their owne traditions and yet said he neuerthelesse vnto the people that they ought to be heard when they sit in Moses chaire But they sit therein when they teach those things which were written by Moses but when they will ordeine their owne decrées there is good cause whie their authoritie should faile The verie which things are méet for our bishops and pastors They read in the scriptures that sobrietie and honest behauiour is commended by Christ and the holie Ghost let them exhort the people therevnto with as much vehemencie as they can 1. Pet. 5 8. Brethren saith Peter be ye sober watch ye in praiers c. Paule said Not in surfetings and droonkennesse Rom. 13 13. Luk. 21 34. Christ also said Take heed that your harts be not ouercharged with surfettings and droonkennes Also let them commend and set foorth fastings as things profitable bicause they be praised in the holie scriptures But let them leaue off to determine of the maner and choise of meats except it be that by choise they meane frugalitie in meats and such as are easie to be gotten neither excessiue nor chargeable These things must be continuallie remembred that temperance and modestie may take place in the flocke of the Lord but to make Ecclestasticall laws for these matters which may snare mens consciences it is not well deuised The church and magistrate may sometime bring in certeine fastings But how fasting ought sometimes to be inioined by the church and by the magistrate when as earnest praier shal be néedfull I haue before shewed And if so be that perpetuall lawes be appointed for these things they will soone degenerate into dangerous ceremonies euen as we sée at this daie come to passe as well of Lent as also of other times of fasting Augustine Augustine declareth that The apostles cōmanded fasting yet concerning the daies they appointed nothing But Ierom saith that Feast daies Ierom. and also daies of fasting were ordeined by wise men for their sakes which doo not alwaies fast nor yet alwaies méet together at holie assemblies Wherfore the lawes that be made as well touching daies as the choise of meats are to be accounted no commandements of GOD but traditions of men And we read Wherevpon rose a fasting vpon the sabaoth daie that the fasting of the sabaoth daie rose vpon this cause that Peter being minded to dispute at Rome with Simon Magus vpon the Lords daie pronounced a fasting of the sabaoth wherevpon by a certeine peruerse imitation of that act they alwaies fasted afterward vpon that daie which thing was not doone in the churches of the East parts and of Africa 24 But when as these things be now instituted and decréed concerning the choise of meats What is now to be doone these decrees taking place what must the faithfull doo First that they which vse the libertie granted vnto them by Christ and the church be well persuaded as touching their conscience which Paule admonished when he said vnto the Romans Rom. 14 5. Let euerie man be fullie persuaded in his iudgement The Gréke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let him be certeinlie and perfectlie persuaded for there must nothing be attempted wherevnto the conscience saith naie Further let him giue thanks vnto God
also against the Puritans saith It is better for them which cannot kéepe themselues chast to marrie wiues and to sinne but once onelie rather than dailie to wound their minds with corrupt actions But I would not herein allow the opinion of this father bicause he affirmeth that those doo sinne which hauing made a vow of chastitie doo contract matrimonie for so long as they obeie the voice of God they intangle not themselues with sinne Neither doo I anie more allow of that his reason wherein he saith that One sinne may be committed for auoiding of another sinne which is greater than that But my purpose onelie was to shew by his words that matrimonie is verie necessarie vnto such as cannot kéepe themselues chast 8 Wherefore I returne to that which is obiected vnto vs out of the words of the apostle in the first epistle to the Corinthians the seuenth chapter In 1. Cor 7. verse 5. Whether matrimony through these words of Paule be taken away from ministers Séeing that ministers of the church ought continuallie to be occupied in praier it is necessarie that they lead a sole life otherwise they shuld not be able to execute the ministerie We answere that the ministers of the church as touching their liuing and other functions which haue respect to the life of man are in the same state that the common people be Wherefore if they be in matrimonie let them in the more solemne fasts and praiers absteine as well as other men in such sort as the apostle hath giuen counsell and in other things which be common and vsuall they are not forbidden to vse matrimonie Otherwise thou mightest inferre that they should euermore fast bicause Paule granteth abstinence for a time from the dutie of matrimonie not onelie for praiers sake but that they may also giue themselues vnto fasting I grant indéed that Ambrose The sentence of Ambrose is discussed vpon the first epistle vnto Timothie the fourth chapter affirmeth this to be the cause of the sole life of ministers that they ought alwaie to be in a redinesse to minister baptisme vnto such as should be in extremitie of their life or else to distribute the holie mysteries which he saith was accustomed to be doone once in a wéeke vnlesse that otherwhile by reason of strangers it was vsed more often And small was the number of ministers in those daies In that great citie of Milan there was but one bishop seuen decons a verie few elders or priests namelie two in euerie particular church He saith that priests in the old lawe might haue wiues bicause they were not constrained to minister continuallie They were distributed into many companies namelie into 24. and into manie turnes as appéereth in the booke of the Chronicles 1. Chron. 23 24 and 25. Luk. 1 8. the which thing Luke also testifieth when he maketh mention of Zacharie the father of Iohn Baptist 9 In these words of Ambrose two things must be well examined First how strong the difference is which he bringeth betwéene the ministers of the old lawe and also the ministers of the new lawe Afterward let vs sée whether the worke of matrimonie as he affirmeth saith haue polluted the ministers of the church and the priests of the old lawe Touching the first I knowe there were those companies and turnes of priests which he reherseth but so in like manner doo I knowe Before Dâ—uids time and at the first there was no distinction of priests by companies and turnes Exo. 29 38. that they were instituted by Dauid Salomon Iosias and such other But how was it before Dauid and from the beginning Certeinelie we read in Exodus that it was the office of the high priest euerie daie morning and euening to offer incense and to minister in the temple Which if afterward it were otherwise ordered The remisnes thereof afterward was not onlie for the worke of marriage that dooth not more respect the work of mariage than some certeine rest otherwhile to be granted vnto the priests Furthermore Augustine sawe that this appointment of companies and turnes is not inough to prooue this matter For in his questions vpon Leuiticus the 82. question he disputeth singularlie of this how the high priest was able euerie daie both morning and euening to offer a swéet sauour If the question be saith he of sicknes and impediments of health a man may saie that he might haue béene preserued by the fauour of God from being sicke But what shall we saie of procreation of children For séeing hée was made vnpure by meanes of the act of generation he might not haue accesse vnto the ministerie And that he absteined from the companie of his wife that were a hard saieng forsomuch as the high priests both married wiues and also begat children How the high priest in old time might indeuor to haue children Either saith he the incense offered was sometime intermitted which thing the sense of the scripture séemeth not to beare séeing this kind of ceremonie was commanded to be doone continuallie and euerie daie or else he saith it might be attributed to a certeine peculiar holines of the priest that he should not be defiled by the worke of matrimonie as if so be that he chéeflie aboue other men enioied that prerogatiue Augustine Howbeit Augustine in the second book of his Retractations séemeth to haue found out another solution to himselfe and saith The lawe commandeth that after the act of generation the man should be vnpure vntill the euening then hauing washed his garments hée shall become cleane at the euening when as all the whole daie he had béene vnpure Wherefore the high priest in the morning after he had ministred might indeuour to haue children and then was he vncleane vntill the euening at which time his garments being washed and purification being vsed he was become pure and in the euening might minister Thou séest here that Augustine flieth not vnto that distribution of the priests into turnes and courses bicause such kind of orders were nâ—t alwaies distinguished yet he agréeth with Ambrose that the worke of matrimonie did defile the husbands But in the time of Ambrose as he himselfe writeth there were but a few ministers and they were to minister euerie daie In these daies when as the multitude is so great and that there be found an infinite number which scarselie thrée or foure times in the yéere execute their holie function and doo in a maner neuer baptise or administer the sacrament what hinderance haue they by this rule of Ambrose but that they may marrie wiues when they burne and haunt the companie of harlots Epiphanius Epiphanius against the Valesian heretiks confesseth that There was a canon and tradition touching the sole life of ministers but he himselfe confesseth that it was not obserued in his time when as in the ministerie there were manie which begat children in matrimonie whom neither he condemneth nor yet iudgeth
of those persons departed whose monuments they behold To this part dooth Augustine incline But as he saith it is obiected vnto him by Paulinus The saints as it is written by Paule in the 2. to the Corinthians the fift chapter shall stand verse 10. as well as other men before the iudgment seate of Christ that there euerie man may receiue according to that he hath doone in his bodie whether it be good or euill That the dead receiue not according to the requests of them that are aliue Therefore the soules of them that be dead are neuer a whit the better for the praier and intercession of them which doo liue here He answereth that there be some which haue no néed of these things as they which haue alreadie atteined felicitie and that there be others so condemned to euerlasting punishments as by no supplications they can be deliuered from thence But he will haue some to be found such as haue so behaued themselues in their bodie that they haue deserued to be holpen with the praiers of them which be yet liuing and vpon this foundation thus laid he concludeth that it may somwhat profit them that be dead if they be buried at the monuments of martyrs But let him take héed how firme is this principle of his we in verie déed accept it not being set downe without the scripture The prophets nor yet the lawe haue not made mention of anie such thing neither would the scripture haue silenced a thing so verie dutifull and of so great charitie towards miserable deceased sinners and haue spoken no where anie one word thereof But if thou wilt saie that it is a most ancient tradition of the church we grant it but it is not prooued or concluded by the holie scriptures not onelie it is not conteined in them but it is in no wise prooued out of them And if the church doo praie it was not for this cause doone in times past to the intent the spirits of them that be dead should be deliuered but as Dionysius testifieth it was in respect that the priest should doo the part of Gods interpretour and should in the title of the praier Why in times past they haue praied for the dead informe and certifie them that are present what God had doone for him that was dead or what we also are to hope for after this life 15 Nor obtrude thou to vs the second booke of Macchabeis it is not in the canon 2. Macc. 12 verse 43. Further it was written in those daies when Iudaea was pressed with the yoke of the Graecians whose maners it had now not onelie receiued but also imbraced the opinions which sauored of philosophie and deuises of mans reason euen as it had receiued a wrestling place brothell houses after the verie which maner it receiued by chance the inuention of purgatorie The originall of purgatorie which the prelates of the church by chance espieng to be obserued of godlie men with a certeine religiousnesse did not much passe to take the same vtterlie awaie but they altered and corrected it as much as might be Which Dionysius whatsoeuer he were dooth by a coniecture plaine inough declare vnto vs in his Treatise De ecclesiastica hierarchia where he obiecteth against himselfe Séeing the dead man hath alreadie that which he shall haue whie dooth the priest praie ouer his corps for his felicitie Not saith he to the intent he should be holpen with those suffrages but bicause it may be declared to them which stand by what God hath doone concerning him and thereby is giuen to the people present as well comfort as assurance both of the resurrection of the bestowing of eternall rewards So as the priest in that place vnder the pretence of praiers plaieth Gods interpretour And against the opinion of Augustine is the Bracarensin Councell in the 36. canon which decréed that at the oratories of martyrs the dead should not be buried And in the 13. cause question 2. chapter Praecipiendum the same is decréed out of the Varensin Councell Albeit in the same place in the chapter Nullus mortuus out of the Magociensin Councell the matter was brought to that passe as none should be permitted to be buried in the temples but bishops priests and abbats And this dooth reason persuade for temples are not for this purpose prouided that therein dead bodies should be interred but that sacraments should be ministred that sermons should be preached Burleng places set forth to the sale and that God should be praied vnto and praised in them But now among the Papists the churches are become churchyards which they make onelie for gaine sake And whereas it is expresselie commanded in the decrées that nothing should be taken for buriall Gen. 23 11. they séeme neuer to be satisfied Ierom treating on a place in Genesis saith If this man I meane Ephron would not receiue the things offered of Abraham and that when he was ouercome with gaine he receiued them is lightlie passed ouer what shall be doone as touching them which dare wrest awaie by violence Otherwise did Ambrose will to be doone when as he writeth in his Booke of offices The causes whit gold was giuen to churches that gold must be bestowed vpon the church not onelie that the church may doo good vnto the poore but also that there may be prouision made for the buriall of the dead Gaine and superstition haue brought in this kind of abuse Let vs not therefore be disquieted if we be not buried in churches for against the opinion of Augustine and against this peruerse custome speaketh Chrysostome Chrysost vpon the epistle to the Hebrues Wheresoeuer we be buried The earth is the Lords In the 13. cause question 2. the chapter Vbicunque Yet is not the care to wit the care taking for buriall or sepulture to be detested naie verelie it is lawfull for them that be aliue to choose themselues a burieng place Which we sée that the prophet did 1. kin 1◠15 which deceiued the other prophet for after that he heard he was dead he cōmanded his children that after his death they should burie him in the sepulchre wherein the other prophet was laid For he not onelie iudged that it would be an honor vnto him that his bones should be spared in the time of Iosias but he also thought it not amisse in the meane time that his bodie shuld be ioined with the dead bodie of the other prophet Iustlie therefore may we prouide to haue our bodies buried among our ancestors among godlie men and among our friends and acquaintance That our soules being loosed from the bodies doo not sleepe 16 When Paule saith in the 13. In 1. Cor. 13 verse 12. chapter of the first epistle to the Corinthians But then we shall see face to face c that same abuerbe of time then dooth signifie vnto vs the state of the time after death when the
the wild beasts are with me If I be hungrie I will not tell thee I might cite manie other places for the confirmation hereof but it sufficientlie appeareth by these fewe that sacrifices were sometimes refused but GOD neuer refused obedience 7 But here by the waie somewhat must be spoken of those words of Ieremie how it can be said The place of Ieremie expounded by Ierom. that God spake not to the olde Iewes as touching sacrifices Ierom referreth this vnto the ten commaundements because in it there is no mention made of sacrifices but that afterward when they had made vnto themselues a Calfe God commaunded that if they would néedes doe sacrifices they should rather doe them vnto him than vnto Idols Albeit there maie be an other reason no lesse probable gathered by the Historie it selfe For when the people was brought foorth into the wildernesse when the tabernacle was consecrated and that nowe the Priestes were appointed there was instituted a most plentifull sacrifice vppon mount Sinai But after that time so long as they remained by the space of fortie yeares in the wildernesse they neither had circumcision nor sacrifices Hereunto it séemes that Ieremie had respect rather than vnto the Leuiticall lawe A third exposition may be that God required not these things that is to wit chiefelie and especiallie For this kind of speach is vsuall in the holie Scriptures that that which is not chiefelie doone is absolutelie denied to be doone So Paul saith 1. Cor. 1. 17 Christ sent not me to baptise Whereas yet he said vnto al the Apostles Mat. 28. 1â— Go ye and baptise But because that séemed to be the least part of the Apostolicall office therefore Paul denieth vtterlie that the same belonged to his office Otherwise he baptised Gaius and Stephanas 1. Cor. 1. 1â— in the doing wherof he had swarued from his vocation if he had not béene sent to baptise So as God commaunded not sacrifices vnto the old Iewes that is he did not speciallie and chiefelie commaund them Also we maie saie that God required not sacrifices of them namelie after such a manner as they were done of them that is to wit with dissimulation and hypocrisie when as their heart was altogether strange from God What be sacraments For sacraments be seales of the promises of God and confirmations of our faith But if faith be absent An excellent argument to prooue that a sacrament cannot worthely be receiued without faith what can either be sealed or confirmed Moreouer God requireth no such kinde of sacrifices which for the verie worke sake shoulde be thought to purge sinnes or which should be gathered of robbery of poore mens oblations In sacrifices the thing signified did please that is to wit Christ vnto whom those things and the mortification of affections stirred vp the mindes of men So Paul saith Rom. 12. 3. I beseech you my brethren that ye wil giue your bodies a liuelie sacrifice holie acceptable vnto God which is your reasonable seruing of GOD. Without these things sacrifices were nothing else but dead bodies without life Other reasons why obedience is bâ—tteâ— than sacrifice The third reason why obedience is to be preferred before sacrifices is that sacrifices maie be common vnto God and vnto Idols but obedience is peculiar vnto God Lastlie in sacrifices a man maie make much of the bellie and of good chéere but obedience is reserued vnto God alone But that sacrifices are of some estimation it appeareth by the verie words of Samuell 1. Sa. 15. 22 to obey saith he is better than sacrifice therefore sacrifices are good so that they be doone rightlie and in order This place doe the Papistes wrest vnto that obedience which they crie out to bée due vnto them and their traditions Howbeit Samuel spake not of this obedience Of what obedience the words of Samuell are means but of that which is due vnto the commaundement of God So Paul saith that he receiued grace Apostleship to the obedience of faith that al the Gentils might be brought vnto Christ But Christ saie they saith Luk. 10. 16. He that heareth you heareth me he that despiseth you despiseth me These things indéede agrée vnto you but yet so as you must alledge the word of God Of Traditions In 1. Cor. 4 ver 17. In 1. Cor. 1. 10. 8 Moreouer false Apostles are by Paul reproued because they brought in maners and doctrin altogether without Christ Let them consider therefore howe far they straie which earnestlie affirme that traditions should be vrged séeing the same be not taught euerie-where in the Church neither were alwaies receiued and yet are they called Apostolical There was a tradition in Tertullians time The traditions called Apostolical Milke and honie giuen to the baptized The Eucharist giuen to Infants that milke and honie should foorthwith bée giuen to them that were baptised that so as he speaketh they might he fed like infants Also it was a tradition that the Eucharist and that vnder both kindes should be giuen to Infantes in the time of Augustine and Cyprian and should so be giuen as things necessarie vnto saluation Epiphanius in Doctrina compendiaria contra haereses Reasons for fasting Thursday and Fryday saith that it was an Apostolicall tradition that they should fast the day before the Sabboth which is called Fridaie because Christ as that daie suffered Also the fourth daie of the weake because Christ on that daie was assumpted into heauen And when he liued on the earth he said that the Apostles should not fast so long as they had the bridegrome with them Matt. 9. 15. But that they should then fast when the bridegroome should be taken from them It is there added and confirmed by Augustine Augustine No fasting betwéene Easter and Pentecost in an Epistle to Cassulanus that there is a tradition that we should not fast from Easter vnto Pentecost There is also a tradition as Basil confirmeth in his booke de spiritu Sancto that during all those daies we should not worship vppon our knées The verie which he affirmeth of the Lords daie The tradition was Apostolicall at Ephesus and in Asia that the feast of Easter should be kept after the fashion of the Iewes In the Church of Rome that the tradition of the Apostles was said to be otherwise Séeing therefore they be so diuers and are repugnant in them selues they cannot be the waies of Paul or of the Apostles For he saith that hee himselfe taught euerie where and in euerie place one and the selfe same thing Wherefore Cyprian writeth vnto Pompeius Cyprian alloweth no traditions but such as are in the Gospel that he alloweth not of traditions vnlesse it be those which are in the Gospels Apostolicall Epistles and Actes of the Apostles whereto I adde those which necessarily are inferred out of the holie Scriptures Whatsoeuer things else are brought they be vncertaine and
word of God is sinne And in a certain oration of the confession of faith It is a fall saith he from faith and a crime of excéeding great pride either to start backe from that which is written or to admit that which is not written Iohn 10. 17 And he addeth a proofe Because my sheepe heare my voyce Neither are we bound saith he to heare others than the shéepheard And that he might affirme his saying the more he brought a place vnto the Galathians Gal. 3. 15. No man altereth a mans Testament or addeth thereunto And if so great honour saith he be done to the testament of a man howe much greater must bee done to the Testament of God And in the exposition of the Créede which is attributed vnto Cyprian after the recitall of the Canonicall Scriptures By these things saith he are gathered what soeuer is necessarie to saluation And against the Aquarians he alwaies appealeth from custome vnto the holie Scriptures and vnto those thinges which Christ himselfe did And in an Epistle vnto Pompeius he hath manie things to the same purpose Ierom. Ierom also vppon Ieremie the 9. Chapter The Elders saith he must not be followed as touching errors but faith must be sought for out of the holie scriptures Chrysostome vppon the 7. Chrysost Chapter to the Hebrewes Euen as they which giue rules haue no néede to teach a thousand verses but a certaine fewe by which the rest maie bée vnderstoode euen so if we would onelie hold fast the Scriptures of God not onelie wée should not fall our selues but we should also call them backe which be falne And this he prooueth by that which Christ said Iohn 5. 39. Search ye the Scriptures in which ye thinke there is eternall life Againe Yee erre Mat. 22. 29 not knowing the Scriptures And he citeth the place of Paul Whatsoeuer things are written Rom. 15. 4. are written for our learning that by patience and consolation of the Scriptures we may haue hope Lastlie he bringeth al those places the which are cited by me a little before and in his oration de profectu Euangelij vppon the place of Paul vnto the Philippians Phil. 1. 18. Whether by occasion or by enuie c. If ye would holde fast these words saith he ye may encounter with heretikes But vpon the Epistle to the Galathians de Diuite Lazaro he hath manie things much more euident Abraham aunswereth They haue Moses and the Prophets Luk. 16. 29. Here Chrysostome sheweth saith he that greater credite ought to be giuen to the scriptures than if a man should rise againe from the dead And he addeth that we ought not onelie to giue more credite to the worde of God than vnto dead men but also more than vnto the Angels as Paul hath admonished Gal. 1. 8. Also if an Angel from heauen shall teach you an other Gospell than that which wee haue taught let him be accursed 16 Furthermore it is certaine The Church iudgeth by the word and by the spirit that the libertie of the Church must not be taken awaie But the Church hath alwaies iudged by the word and the spirite Therefore it is now méete also that it should iudge as it list For what did those most auncient writers when as yet there were no fathers If then the Church iudged by the word and the spirite why maie it not now also iudge in the same sort For the Fathers vndoubtedlie meant to helpe the Church not to depriue the same of her libertie But they are woont to saie that in the Apostles times was onlie an infancie of the Church and that afterward the same grew more and more to perfection These things are not to be confuted but to bee laughed at For woulde to GOD that wee could attaine to the lowest steppe of the Church which was in the Apostles time Howbeit admit that the same were the infancie of the Church as ye affirme but if so bee that they were then able to aduaunce the Church by the word and the spirit why can not wee now also promote it after the same sort For there bee manie thinges alwayes in the Church which ought either to be renewed or taken awaie iudging by the spirit and holie scriptures those thinges which the fathers ordained either by giuing consent vnto them or dissent from them according as we are now in a riper age of the Church than they were But how do these men estéeme of the Fathers If for age sake we also shall one day become fathers and those schoolemen which were fiue or six hundreth yeares past shall now bee fathers And so there will neuer bee anie certaine number of the fathers But they saie that the Scriptures are obscure and therefore that there is néede of Fathers to bee interpretours But the fathers were also obscure and therefore there was néede of the Master of Sentences But séeing the Master of sentences himselfe might séeme to be obscure there was néede in a manner of infinite commentaries And hereof arose verie manie sectes disagréeing in opinions one from an other so that some were called Scotistes others Thomistes others Occamistes others were called by other names Neither certeinlie can it be denied The fathers Councels Traditiōs erre and are sometimes one against an other but that the fathers erred often times Cyprian erred as concerning the baptisme of Heretikes Tertullian as touching Monogamia that is the Mariage of one wife and others after another sort Councels also did oftentimes erre as we haue aboue declared at large Lastly the traditions do other while erre are repugnant in them selues The tradition of Ephesus was that the Christians should celebrate Easter vppon the 14. daie of the moneth as the Iewes did and they ascribed the same vnto Iohn the Apostle and Euangelist But contrariewise the Romane tradition was that the Christians should not celebrate Easter but after the 14. daie of the moneth least they might séeme to agrée with the Iewes And of this tradition they make Peter and Paul to be authours Either of both is Apostolicall yet both of them maie not be allowed Panormitanus But Panormitanus de electionibus in the Chapter Significasti saith that the vnlearned if they bring the Scriptures must be more beléeued than the Pope the whole Councel if they deale without the scriptures A man that was a Canonist although hée oftentimes erred in manie other things yet could he sée this Paul saith 1. Cor. 14. 29. When anie man prophesieth let the rest sit still and iudge The fathers when they interprete the scriptures doe not they Prophesie Wherefore we must as it were sit and iudge of their sayings 17 But they saie that then at the leastwise the Fathers are to be allowed The fathers are not to be allowed in all things wherein they agrée together when they agrée among themselues No verilie not then alwayes For the consent of
were at Rome how long But forasmuch as the Fathers and the greatest part of the Ecclesiasticall historiographers affirme it I will not denie it But this I will boldlie affirme that hée liued not 25. yeares bishop of Rome as they woulde and that this is altogether against the course of times and against the holie Scriptures 21 But that is of verie small weight and ridiculous which they feigne namely that the Popedome of the Church of Rome ought to be preferred aboue the Church of Antioch and other Churches where Peter liued because hée died at Rome and no where else Therfore say they al those which are created Bishops of Rome do not onely succeed Peter in the bishopricke but also in the Popedome What of this shall there be more attributed vnto the death and Crosse of Peter than of Christ If Peter were slaine at Rome Christ was fastened to the crosse at Ierusalem I woulde moreouer heare of these men how it comes to passe that the bishops of Rome succéede Peter in the Popedome and that the bishops of Ierusalem succéede not Iames in the Apostleship and become not Apostles in like maner as the Romane bishoppes be Popes Heere they feine a difference out of mans reason but not out of the holy Scriptures Their reasō why those of Ierusalē receiue not the Apostleship from Iames as the Roman Byshops doe the Popedome frō Peter that the Apostleship was a dignitie of persons which together with the persons them selues was extinguished but that the Popedome is a function so necessary in the church as the same ought to be continued and indure perpetually When we afterwarde demaund of them whether they thinke that by the will of God or by the will of Peter the Church of Rome hath the Popedome and we say that that seemeth to be done by him because if he woulde haue gone away from Rome and haue gone to another Church and there haue died doubtlesse the Popedome should haue béene there appointed and not at Rome Héere they chase while they will that the Popedome should by the lawe of God be tied to the seate of Rome But setting aside the holy Scriptures out of which they haue nothing to make on their side they flie vnto féeble traditions A Fable touching Christ and Peter I will not say vnto fables they say that Peter when he was at Rome and the Christians there were most cruellie tormented vnder Nero at the last was perswaded by the brethren to goe from thence Who being come vnto the gate of the Citie saw Christ come to méete him When he had séene him he said Lord whither goest thou And he made answere vnto him I come to Rome that I may be there crucified againe By which answere they say that Peter knew he should die at Rome Hereof therefore these pleasant followes gather that the Popedome was confirmed to the seate of Rome and not to any other Church And they alledge an example of Marcellus Bishop of Rome A supposed example of Marcellus in verie déede not true but counterfait wherein hée writing vnto the men of Antioch saieth that the seate of Peter was sometime with them the which was afterward by the will of God translated vnto Rome These things are brought by them which they vtter being destitute of better arguments They haue not one out the holy Scriptures but they onely deuise wilie subtilties to confirme false doctrine They did feine that God chose Rome as the most mightie and most noble Citie of al the worlde wherein he might place the Popedome Neither doe they sée that it was his old maner and propertie to choose things base and abiect as Paul in the first Epistle to the Corinthians 1. Cor. 1. 26 and the holy Scriptures in manie places testifie Whether the Apostles were Byshops any where 22 But as to this matter it séemeth much more likely that the Apostles were neuer Bishops for their charge was to trauell throughout the world to preach Christ and to raise him vp Churches in cities townes But the office of bishops is to reside in their Churches The office of a byshop and continually to féede the shéepe committed to their charge The Apostle Paul in the Epistle to the Ephesians put a difference betwéene Pastors and Apostles Ephe. 4. 11. but they of Apostles make Bishops Whether how Iames was bishop of Ierusalē I am not ignorant that it is declared by certaine of the most auncient writers that Iames the Apostle the brother of our Lorde was Bishop of Ierusalem This indéed they saie but the holie scriptures teach no such thing I suppose he was a great while at Ierusalem and from thence with his Councel studie and paines taking did helpe the Churches néere about I meane the Churches of Syria and Palestine but that he liued bishop in that Church I am not perswaded For the verie which cause I thinke that Iohn remained a good while at Ephesus to the intent he might both confirme and instruct the Churches of Asia which vndoubtedlie were verie manie And to speake that of Iames which commeth to minde by the waie Clement the Bishop of Rome and as they will haue it the successor of Peter calleth and saluteth him by the name of Bishop or Pastor of all the Churches of Christ But as touching this matter I will not contend ouermuch But if I shall graunt that the Apostles were Bishops I will aske our aduersaries where was the Bishops seate of Paul It cannot be denied but that they also ascribe the same vnto the citie of Rome How saie you Whether Peter and Paul could be Bishops both at one time at Rome Cardinal Pole Was Paul also made Bishop of that citie when as Peter liued Bishop there It is not méete that two should be Bishops at one time of one and the selfe same citie Cardinall Pole writing against Henrie the 8. King of England feineth that the bishops See or seat Apostolike of Paul was set as a graft in the Bishops See or Apostolike seat of Peter so as both together grue vp into one function All men sée these things to be lies and therefore feined because our aduersaries wanted other iust defenses of their lies If the thing might bee doone after this sort A decrée of the Synode of Nice wherefore did the Synode of Nice afterward charge that no Bishop in any Church shoulde bee ordained while the former Bishop were yet liuing And it gréeued Augustine verie much he hauing no knowledge of that Canon Augustine while Valerius the bishops of Hippo was yet liuing that he was appointed bishop of that Church But to returne to Paul We which from the Gentiles are conuerted vnto Christ ought rather to haue respect vnto Paul than vnto Peter Gal. 2. 7. séeing as it is in the Epistle to the Galathians the Apostleship of Peter had respect vnto the circumcised and the Apostleship of Paul
of that saying of Christ Luke 23. 33 I prayed for thee Peter that thy faith shoulde not faile The words of Christ I haue praied for the Peter expounded As though the Lord prayed not for others also Assuredlie he prayed as it is in Iohn for others also not onelie for the Apostles but also for all men that should beléeue But I returne to the place Of feeding the sheepe and I answere them which demand why those wordes were seuerallie spoken by the Lord vnto Peter Why it was onelie saide to Peter Féede my shéepe and I saie that Christ would take away the infamie of Peters thrise deniall And as Augustine saieth It was prouided that the tongue of Peter shoulde no lesse serue to the louing thā to the fearing of the sauiour to the intent that death being at hand he should speake no otherwise than in the life present he did And the same in a maner hath Cyrill So as the Lord dealing after this maner with Peter caught as it is commonlie said two hares at one leape First he indeuoured that all the Apostles should know that Peter was receiued into fauour and restored to his former place Secondlie that they might vnderstand that there is no néede of singular loue to the féeding of the flocke of Christ For he that from the heart and sincerelie loueth the Lord of the flocke cannot but féede it with excéeding faithfulnesse But least that vnto anie man it maie séeme somewhat hard which we affirme either that Peter spake for the rest of his fellowes or else that those things which were spoken vnto him pertaine also vnto others this will be easilie prooued by the vsuall spéeches in the scriptures Zuinglius iudgement Certainlie Zuinglius laboured verie well in that Argument He in his Treatise De vera Religione in the Chapter where he intreateth of the keyes of the Church gathered manie places which make well for the present purpose Verse 67. In the 6. Chapter of Iohn when the seuenty Disciples were gone Christ turning vnto the 12. said vnto them Will ye also goe awaie There Peter in the stead of all answered Lord vnto whom shall we go Thou hast the words of eternal life We know and beleeue that thou art Christ the sonne of God Séeing he speaketh in the plurall number he manifestlie sheweth that he answered in the name of his fellow Disciples neither did the confession which he vttered differ from that which a little before both wee brought vttered out of the 16. Mat. 16. 16. Chapter of Matthew But somtime it commeth to passe that one man doeth not answer for all men but all men for themselues as when the Lord demanded in the 22. Verse 35. of Luke whether they wanted anie thing while they liued together with him they answered nothing Againe in the same Euangelist he said vnto the Apostles Luk. 9. 13. Giue them to eate Vnto whom they answered Wee haue no more but fiue loaues and two fishes There this answere is ascribed vnto all whereas neuerthelesse in Iohn it is assigned onelie vnto Andrew the brother of Simon Peter Iohn 6. 9. Matt. 4. 10. Moreouer vnto Peter and Andrew is saide that which belonged vnto all the Apostles to wit I wil make you fishers of men But to come more néere vnto that place in the 16. Chapter of Matthew of which I spake before it is easilie gathered by the other Euangelists that Peter answered vnder the name and person of all For wee haue it in the 8. Mark 8. 30 Luke 9. 21. of Marke and in the 9. Chapter of Luke The Lorde rebuked them and threatened them that they shoulde not tell it vnto others Our aduersaries doe not weigh these things They are onelie verie desirous to speake but what they doe speake they consider not They are excéeding carefull for the defence of their dominion and primacie Mat. 20. 26. But the Pope to become Lord of Lords calleth himselfe the seruant of seruants whereas the Lord forbad the same to his Apostles and commaunded that they which would be the greater should behaue themselues as the lesser and he warned that such Ambition was proper vnto the Kings and Princes of the Ethnicks and that it did not appertaine vnto his Disciples 33 Because we haue said that they deale verie wickedlie and shamefullie Whether the fowle life of the Romane Clergie because sufficient to depart from them Mat. 23. 2. here also they set themselues against vs and saie that the foule and reprochfull life of ministers is no cause of separation and departing from the Church because Christ said vnto his Apostles of the Scribes and Pharisées which sate vpō the chaire of Moses that they should doe those things which were spoken by them but not those things which they did We also confesse that we ought not to depart from the Church for the filthie maners and vitious life of Clergie men although it behooueth all godlie men and members of Christ to indeuour that either they may be amended or else if they shall be obstinate in their sinnes to be remooued from their place But while this cannot be done let vs heare them when they shall speake out of the bookes of Moses I meane out of the lawe of God out of the Prophets and out of the writings of the new Testament But if vnder the pretence of the holie Ministerie they will obtrude the traditions of men and especiallie such as be repugnant to the worde of God we maie not heare them neither shall wée violate the commaundement of Christ by withstanding them They are woont also to obiect that which is in the 17. Chapter of Deuteronomie Verse 12. where God commaundeth that the high Priest should be heard by the people of God A place in Deuteronomie answered But why do they not mark in like maner that it is commanded the Priest that he should answere according to the law Whereby it is gathered that he must in the meane time be obeyed while he declareth his opinion not out of his owne head but out of the law of God To this they alleage against vs the examples of the blessed Virgin An example of Simeon and others which in Christes time forsooke not the companie of the Scribes of Iohn Baptist of Elizabeth Ioseph and Simeon who being not ignorant that the Priests and Leuites of their times were corrupted yet did not withdrawe themselues from the Church Vnto this we answere First that the precepts of the lawe vrged them to sacrifice for the time of that age that for sundrie causes Deut. 12. 5 Againe they were enforced that they should not sacrifice whersoeuer they thought good but in some certaine place which God had chosen But we by the benefite of Christ are not bound to those preceptes Further the Priests and Leuites although they were corrupt and infected yet did they not compell anie man vnto wicked rites
are continually preserued after one order as though they may in no wise be chaunged where neuerthelesse it may be and daylie commeth to passe that those things which in olde time were good doe vtterly degenerate The Church of the Hebrues in the olde time was verie acceptable vnto God 1. King 9. 2 Mat. 21. 13. Ier. 7. 11. so long as right religion florished therein but when that was afterward polluted that which was the temple of God was turned into a denne of theenes which they not considering trusted vnto it more than was méet always crying on this wise The Temple of the Lorde Verse 4. c. as though their common wealth shoulde not perish so long as the Temple remained Euen so our aduersaries thinke so that the name of the bishops church and the outward pompe and shewe of the ministerie bée at Rome there the Church is when as they haue subuerted all things which make to the nature of the Church of Christ It is a grieuous crime to depart from the Church but when that is called the Church which is not who will disallow the departing from thence The Hebrues in the time of the Apostles bosted that they had the Church but séeing they refused the Gospell of the sonne of God the Apostles vpon iust cause departed from theÌ„ And this did Ezechiel beforehand declare in the tenth Chapter Verse 18. when he saw the maiestie of God lifting it selfe vp into heauen and forsaking the Temple of Ierusalem Besides this Iosephus testifieth that when the Roman warre was at hand there were voices heard from the secret places of the Oracle who oftentimes repeted Let vs depart from hence And the ecclesiastical historie bewraieth that the Christian Church which was at Ierusalem was translated to Pella when the war was at hand Againe into Chaldea the Church of the Iewes remooued vnder Nabuchad-nazar So as ther is no cause why these men should assure themselues that the continuance of the Roman Church is vnchangeable 39 But some of them say that among the people of Israel changes were easily made but after the comming of Christ and that the seate of Peter was setled in the Citie of Rome it is not to be thought that these alterations would at any time happen But let them tell vs what assurance they haue aboue other Churches Whether the Roman Church shall neuer change his place If they goe about openly to perswade that the Churches of Constantinople Alexandria and Antioch are subuerted wherfore be they exempted from the like mutations Assuredly Paul did not so thinke For vnto the Romanes speaking vnto the nations conuerted vnto God he saith Ro. 11. 21. that they shoulde diligently take héede to themselues because God who spared not the naturall braunches would in like manner not spare them Wherefore they erre as farre as heauen is wide if they affirme that Christ and the holy ghost are so bounde to the seate of Rome as they will neuer go from thence So long they tarried there as that Church did leane vnto the true foundation But when it began to be founded vpon the sand of mans traditions it was subuerted Neither can it be saide that it is of God séeing Christ prescribed a rule that they be of God which heare the worde of God Rom. 8. 47. And afterwarde of them which boasted themselues to be the Church he boldly pronounced yee heare not those things because ye be not of God And what congregation can there be of the Church if it be not of God And the cause why the Romanists admit not the worde of God is for that they perceiue it to be woonderfully against them Furthermore what Church I pray you can that bâ— which iudgeth not it selfe to stande safely vnlesse that Christ and his word be driuen away He that beléeueth not those things let him more narrowly behold their dealings They haue transformed the Church into a court or place of iudgement for so they speake among themselues and these words they vse euerie where and moreouer a farre greater labour is vsed in the stile of Chauncerie which consisteth altogether of frauds and guiles than in any studies of diuine things Gregorie in the register the 4. booke in the epistle 251 and 55 writing of the holy ministerie faith that séeing it is fallen within it cannot long stand without This did he iudge 800. yeares past And shall we thinke that that Church hath truely stoode hitherto Malachie in the second Chapter saith Verse 8. Because ye haue gone out of the way and haue caused manie to fall therefore haue I made you to be despised Wherefore in going from the Romanists we haue not forsaken the Church but haue fledde from an intollerable yoke and from the conspiracie against the Euangelicall doctrine It is a woonder that these men would perswade Christians that it should be permitted them by God without any limit yea continually to wast the vineyard of the Lord to yéelde no fruite for it but to murder the seruants of the Lorde which are sent vnto them to demaund any fruite Vndoubtedly they be much more foolish than the Hebrues which answered Christ when he had put foorth the parable of the vineyard He will cruelly destroy those wicked men Mat. 21. 41 and wil let out his vineyearde vnto other husbandmen Why doe not these men remember that it was said of the verie trueth it selfe vnto the Iewes Ibid. ve 43 The kingdome of God shal be taken from you Séeing then they be in the same faultes séeing the cause is all one séeing he is the sonne of God I sée no cause why wée should doubt but that the power dignitie and true nature of the Church is taken away from them But to disprooue this our departure they bring a place out of the epistle of Iude which blameth the wicked because then haue separated themselues But the answere is readie A place of Iude expounded because it ought not to bée ascribed vnto vs that wee haue departed from the Pope God hath seuered vs from him as it hath béene shewed by his Oracles and precepts Acts. 4. 19. neither could we forget the saying of the Apostle that we must rather obey God than men Euen as when there is a iust diuorce for adulterie Matt. 19. 6. man diuideth not them whom God coupled together but God himselfe by his word and law seuereth man and wife in that case 40 Also they inforce against vs as they thinke a verie strong reason Whether al that hitherto haue liued vnder the Pope haue perished in demanding whether all men that were before vs and haue liued vnder the obedience of Rome are perished yee say they are nâ—we men and lately spruÌ„g vp séeing yée were scarsly to be séene 30. yeares past or thereabouts But there be aboue 900. yeares past since Boniface the 3. whom ye make author of the Popedome It were most absurde to be said
auncient Church These thinges must be examined and it must be diligently considered whether the thinges be aunswerable to the names otherwise the diuel himself transformeth himselfe into an angel of light How be they Apostolick when as they corrupt the Apostolicall doctrine Nor can they be called Catholike séeing they haue separated themselues from the greater parte of the Churches And how they haue fledde from the olde opinions rites and customes of the auncient Church wée néede not declare séeing the thing it selfe speaketh of it selfe They would be counted pastors when as they neuerthelesse seldome or neuer visit the flock of the Lord which they brag to be cōmitted to their charge much lesse doe they féede the same They think that the Churches which either by violence or by tyrannie they obtaine are nothing else but landes and farmes whereby yearely reuenewe may come vnto them by which they themselues may be fedde and the flocke of Christ be deuoured The Pope boasteth himselfe to be the pastor of all the shéep of the whole world vnto which he cannot haue accesse though he would neither dooth he labour to doe it He dwelleth at Rome and continually giueth himselfe vnto his delightes We are taught by mistresse experience and by common sense that it is not possible for the whole world to be fedde and gouerned by some one man In déede Christ said vnt◠Peter Feede my sheepe but he said not All Ioh. 21. 15. Nay rather he would that the rest of the Apostles should be fellowes with him in the exercising of that function But this is the more to be lamented that the Pope with his members doe disquiet the shéepe of Christ and in miserable wise slay them Euen as the Church in old time was oppressed by the Iewes so is nowe the Church of Christ by the Popes so farre is he from féeding and fostering them Euen in like manner as did the Hebrewes in olde time who while they boasted themselues to be the Church oppressed Messias and most grieuously persecuted the Apostles and had Herode to doe as they would haue him For when he had killed Iames and did perceiue that it was acceptable vnto the Iewes hée layd holde vppon Peter and cast him in prison that he might destroy him After the same manner Kinges Emperours and princes at this day because they may obey the Pope doe most cruelly afflict godly men And it is no maruell that the Romanistes which succéeded the reuerent and holy fathers did on this wise withstand the Gospell séeing the Hebrewes Rom. 9. 4. as Paule testifyeth to the Romans were Israelites and the adoption and the glorie yea and the testamentes and lawegiuing séemed to appertaine vnto them They had the worshipping and the promises and of them were the fathers of whom Christ as touching the fleshe was borne yet neuerthelesse they refused the Gospel were made altogether strangers from saluation 46 But to come neare to the shewing of that which was promised The marks of the Papisticall Church namely that we departed not from the Church that congregation frō the which we are separated must be described by the markes of the same that all men may vnderstand it to be nothing lesse than the Church for somuch as it is bent to the staying of the godly it is infected with hatred of the brethren it gathereth not but rather scatereth Christ his members it maketh more account of mens traditions than of the word of God it will haue it selfe to be heard not the scriptures which with incredible boldnesse it would haue to be subiect vnto the authoritie of it Now of traditions which they adde and plucke away at their pleasure séeing nothing of them abideth more than lyketh themselues they haue after a sorte made an Alcorom lyke vnto that of Mahomet and the same they endeuour to defend by the sword by force not by diuine Oracles And it is come to this passe that our Church is much more vnhappie than the Church of the Iewes For vnto that Church the scriptures of God were sufficient vnto saluation but vnto ours they are not sufficient vnlesse the traditions of the Pope be added But let them say what they will they shall neuer prooue but that the beléeuers and lyuers according to the prescript of the worde of God be happie The congregation from which we haue seuered our selues Matt. 13. 4. layeth grieuous and intollerable burthens vpon men which neuerthelesse the authors of them wil not so much as touch with their finger Further the kingdome which ought to be spiritual and heauenly is transformed into temporall and worldly Christ said Ioh. 18. 36. My kingdome is not of this world They on the other side say that their kingdomes be of this world And they dare vsurpe and stampe in their coyne The nation and kingdome that will not serue me shall be rooted out They séeke nothing else but that the prerogatiues of Emperours kings princes and magistrates may be cast downe at the Popes féete and that they may be obtained and gouerned at the wil of the seat of Rome We haue departed from that societie which hath polluted the Sacramentes either by bringing in of others which were not instituted by Christ or else by renting in sunder with many and sundry abuses defiling those which were giuē and deuised by him Ouer this it forceth vpon vs idolatrie towardes bread and wine and in like maner towards Images and that which they commonly call relickes of saintes it dilateth their philacteries and enlargeth the fringes of their garmentes while it ascribeth great power of diuine religion vnto garmentes shauinges annoyntinges outward ornamentes We haue left thē which build the sepulchres of the Prophets in saying Mat. 23. 29 Our fathers and auncesters haue slayne them but we in this behalfe follow not them but doe adorne honour and worship the Prophets slayne by them whenas they thēselues neuerthelesse doe as great yea they commit more gréeuous crimes For it is incredible to be heard how much innocēt bloud is shed by thē whenas notwithstāding they maruelously adorne and decke the monuments and bones of the auncient Martyrs They indeuour to lay away the institutions of Christ to abolish the decrées of the Apostles whereas all that be Christians ought to endeuour all their life long that they may be most soundly preserued 47 Wee haue departed from her that would be accounted the mother of the faithfull whereas in verie déede she is their stepdame She is not content with Christ to be head but appoynteth her selfe an other head vpon the earth which also she dare affirme to be necessarie vnto saluatiō Whether what ministerial head the Pope hath But I would fain heare of these men what manner of ministerial head as they terme it the Pope hath vpon the earth for euen he would be reckened among the members of Christ And this is certaine that none is head of
euils thus lost yee your commodities on this wise haue ye your selues cast awaie the honour and noblenesse of your order And yee haue caused manie to fall in the way c. Yee that should haue drawen men vnto God ye haue both by peruerse doctrine by example of most vnpure life and also by superstitious rites called them from the right course when otherwise they were in a good forwardnesse Yee haue made voide the couenantes of Leuie saith the Lord of hoasts c. The conditions and couenauntes shoulde haue béene inuiolate on both sides Let vs consider whether of vs kept or brake the promises I as I promised vnto your Fathers gaue you peace and life for they liued a long time in great glorie and happie state Yea verilie that same Phinees with whome I made my couenant liued a verie long time For as it is in the booke of Iudges Iud. 20. hee was yet on liue when all the Tribes made war against Beniamin And if we shall giue credite to Iosephus that people had from Aaron to the building of the Temple of Salomon onely 13. highpriests and all of one and the selfe same stocke namelie of Aaron and in the meane space were welnéere fiue hundreth yeares And no man can iustlie obiect but that they were accounted as the messengers of God Wherefore let vs confesse God to be faithfull whose wordes abide euerlastinglie in most assured equitie and trueth So nowe is the synceritie of Gods promise sufficiently prooued and made manifest But on the other side saith he you haue broken the couenant to whome onelie this sufficed and this yee accounted for your chiefe and singular benefite that your superstitious ceremonies tithes and reuenues might remaine vntouched but as for trueth knowledge equitie and compassion of heart you had none So farre were you off from bringing home and raising vp them that were fallen that ye haue béene a hinderaunce euen to them that goe and stande vpright Yée shewed not your selfe my Angels that is my messengers Naie rather ye haue pleaded for the aduersarie power for the world for darkenesse and for the Pope himselfe and sooner for anie power than for mine And euen I also haue caused you to bee had in contempt Nowe is the cause plaine why the ministers of God be cast downe why they are vile contemptible and in a manner despised of all men and maie séeme of all men to be made a mocking stocke Because yee haue not kept my waies c. Your calamitie is not ascribed to the fault of your order as though such were the condition and nature thereof For all thinges which be created haue these properties which the worde of God hath giuen vnto them Wherefore séeing wee perceaue them to be most surelie kept in other things can the holie ministerie which among the ordinances of God is so excellent be iustlie accused of falling awaie either through fault of God or it selfe from the auncient most excellent properties thereof It is said here to haue happened farre otherwise For because yee haue not kept my wayes but haue beene partiall in the lawe c. I beséech you déere brethren what is to bée parciall in the lawe in the administration of the worde of God but to haue in the holie ministerie a chiefe consideration of him selfe To prouide especiallie that no harme come to his owne commodities honours and substance that he hath gotten To take héede that he offende not the rich mightie noble nor principall men To prouide with singular care that they maie still retaine the partes and superstitious opinions which they haue once taken vppon them to defende Let rather the trueth say they preuaile let the scripture bee subiect to the traditions and inuentions of men Let the worde of God serue the priestlie maiestie or rather Tyrannie And as for Religion let not the heauenlie oracles of the diuine Scriptures but rather our wils order the same Verilie this saide the Prophete or rather God in him And yee haue beene parciall in the lawe Which thing the Apostles did not and the most godlie Prelates of the Church which liued in the best times thereof And in verie déede in the time of Moses and Aaron the Leuites were armed from gate to gate of the tentes sparing neither mother nor brethren nor children and for this cause are saide to haue consecrated their handes therein Therefore I heartilie pray beséech you my brethren for Iesus Christ his sake that so manie of you as either haue alreadie taken vppon you the holie ministerie or doe looke to come thereunto ye will regarde the same not as an vnprofitable and vile thing Consider diligentlie what bee the honours commodities and couenauntes thereof stand ye to the promised conditions and doubt ye nothing of the faith of Almightie God and of our sauiour Iesus Christ For he is true stedfast and most assured in perfourming those thinges which hee hath promised Heauen and earth saith the Lord shall perish but my wordes shall not perishe And these thinges as touching the holie ministerie are spoken to you that be the Elders Nowe I thinke it good to saie somewhat vnto the younger sort and to the children An Exhortation for young men to studie the holie scriptures I Reioyce gentle Auditorie at this your diligence in comming together to heare the interpretation of the holie Scriptures And this I doe not without a cause For since that this will procéedeth not from the fleshe from the sense or from nature it is vndoubtedlie giuen from aboue it is giuen you from heauen and from Gods holie spirite inspired into your heart For séeing the lawe is spiritual Rom. 7. 12 and the commaundement holie iust and good as Paul declareth and wee on the other side euil corrupt and altogether wicked it cannot bee but that we hate the sayings of God the lawe and the Scriptures Therefore so manie as shall not be stirred vp by the spirit of Christ doe both flée vnto them and doe also hate them most gréeuouslie not for anie fault in the scriptures but for their owne corruption That same people of Israel that was but a small nation and nowe hardened in perpetuall infidelitie did not onelie hate holie Moses Numb 11. 14. 16. c. but diuerse times indeuored to stone him to death which was the greatest punishment wherewith the people punished malefactors It cannot be declared howe gréeuous troublesome and hatefull that man of God was to the whole multitude whenas in verie déede he was most quiet amiable and courteous whom God pronounced to bee most méeke and gentle A true testimonie whereof he thereby showed in that he most earnestlie praied vnto God for them Ibidem whom he saw to bee inflamed with infinite enuie and vnspeakeable hatred against him and desired that himselfe might rather be wiped out of the booke of life than that they shoulde suffer extreme punishment as they deserued Wherefore it is plaine that
heare an other and one learne of an other Wherfore let thē be no more angrie with me which perhaps haue suspected that I goe about to wrest away from the faithfull either the reading or doctrine of the fathers I said not such things as they suppose I did but this I said that the fathers and euerie other writer must be read with iudgemēt so that euerie doctrine may be tried by the touchstone of the holy scriptures And if we will this doe wée shall not do any iniurie to the fathers nay rather which is a point of their godlinesse there can be nothing more thankful or more desired of them than is this 1. Co. 11. 13 Paul is content that his tradition as touching a woman to haue her head couered should be allowed of in like maner that the things which he decréeed 1. Co. 14. 37 namely that she ought to be silent in the Church should be iudged of such as be spirituall Wherefore the fathers also séeing they acknowledge themselues to be much inferior vnto Paul wil not disdain to be tried by the rule of the spirit of God and of the holie scriptures Séeing therefore the diuine scripture teacheth the knowledge of God sheweth the secrets of the will of God touching mans saluation ministreth in great store both armor and answeres against vngodlinesse let it be more precious and déere than all riches and worldly delights let it be plaine and in matters necessarie to saluation euident let it not be accounted so repugnant but that the dissention thereof may easily be reconciled let it be of it selfe alone able to confute heretikes neither let all the fathers be able to drawe out the full sense thereof but finally let all things be tried by the examination of the same I beséech you by the God immortall that wee may ioyne our labours together I in teaching you in hearing let vs applie our selues with all diligence to the word of God We are called diuines and such would we be accounted Let vs answere to our name and profession vnlesse in the stéede of diuine speakers we will be called father speakers Moreouer our profession altogether requireth that we should exercise the word of God wherein we do singular honour vnto him for we doe sacrifice in verie déede Prayers are accounted in the number of sacrifices Those the holy scriptures haue in euerie place Thanks giuings are hostes and they are euerie where in the holie scriptures Confessions of sinnes and praises of God are declared to be most acceptable sacrifices vnto God from which the holy scripture is neuer in a manner remooued And therefore since thanks be to God the masse hath béene taken away being a superstitious and detestable sacrifice as was affirmed let vs to this onely * That is to the reading of the scriptures sacrifice apply our selues with all our heart With these titles of the lippes God is delighted and while we speake with him in the scriptures he wil vndoubtedly vouchsafe to be present Againe if we shall purely and syncerely handle the holy scriptures as it becommeth vs we shall deserue well of them For they haue béene long time shut vp in the prison of obliuion deliuer you them by renewing the memorie of them They lay vnknowne in the darknesse of mans traditions set yée them at libertie by restoring them to their natiue and naturall sense They being oppressed did remaine in the filthines of superstitions bring yée them from thence that they may defende the pure and true worshipping of God They dwelt in the vncleannesse of the defiled and polluted life of sacrificing Priests now looke that yée garnish them with excellent and good manners This shal be a singular victorie These shal be iust triumphs for diuines that they haue procured libertie to the holie scriptures And this shall you not doe without your great profite and commoditie For as experience might teach you our heart is variable changeable and most inconstant but it can neuer be made firme and stedfast vnlesse it doe leane vnto some thing that is most firme and what can wee finde more firme and stedfast than the worde of God The same abideth for euer and wauereth on neither part Furthermore all that we haue is made bright and most beawtifull thereby This whereas I might shewe by many reasons I will only recite one example of Moses Exo. 34. 30. He by talking with God obtained such a brightnesse in his face that the children of Israel could not abide his fight or companie So shall it happen vnto you By frequenting of the holy scriptures you shall shewe foorth beautifull workes so that they which shall sée them cannot chuse but glorifie the father your words shal be so effectuall as when by the holie scriptures they be bent against impietie and error they shall séeme to be as thunder and lightening and trust me no aduersaries shal be able to abide them To conclude looke what felicitie can be had while we liue héere that is included in the holy scriptures Psalme 1. 2 For Dauid saide that he is blessed whose will is in the lawe of the Lord and in the same dooth meditate day night Which meditation that it may be rightlie prepared of you In what things meditation consisteth you must vnderstande that it chiefly consisteth in two things The first is that yée most diligentlie weigh the words and sentences which you happen to reade For they be most fruitfull and doe comprehend in them an innumerable sort of excellent thinges The seconde is that yée search among the scriptures for other places which concurre with those thinges that ye haue in hand For there is nothing that serueth more for explaning of the holy scriptures than do the scriptures themselues A profitable and also a pleasant hunting is this not of hartes or of bores but of heauenly treasures whereby we may prepare all things necessarie for our iourney euen into heauen But in hunting out of these thinges we must clime the most high mountaine whereby we may goe beyond reason sense and humane wisedome that we being placed in the most cléere region of diuine light may beholde the secrets of our saluation and of the high wisedome Moreouer we must desire with most feruent prayers that vnto the holy reading we may come instructed by the holy Ghost For vnlesse the same be giuen the holy scripture will be vnto vs a killing letter For they which be voide of the spirite receiue no fruite by diuine reading because they holde not the scriptures themselues but the carcase of the scriptures Whē you sée an excellent man I thinke yée take great delight in him A similitude His eies shine his countenance is pleasant his face is amiable a maruelous delightfulnesse is dispersed ouer all his partes Howbeit if a man should be demanded from whence hath come vnto him so great a beautie of the bodie hée coulde in a manner saie nothing else
than from the soule the which if it happen to depart the bodie straightway becommeth a horrible deade carcase which stinketh and with wormes and putrefaction is dissolued on euerie side which euerie man doth auoide So the holy scriptures when the spirit is absent from him that readeth them they be loathsome dead carcases they offende they displease and doe marueilously alienate from the reading of them the minds of those which vse them Wherefore let vs desire God that euen as hee sent out his worde at the beginning when he made the worlde yea and that he sent it downe into the bowels of the earth whereby there sprang out so great an abundance of grasse herbes springs plants and fruits hee will in like manner penetrate our heartes whereby we may execute thoughts words and déedes worthie of our calling Neither maruell yée if I so greatly perswade you to pray for the fruite of the worde because this is the state of the worde of God that it doth not continually fall after a happie sort For as it is taught in the parable of the séede which is set foorth in the Gospell a part falleth vpon the way a part in stonie places a part among thornes and finally that which is committed vnto good grounde doeth not bring foorth fruite generally after one manner but a part thyrtie folde a part sixtie fold and a part an hundreth folde A Prayer Wherefore I beséech God that he will so prepare you and me with his spirite that we receiue not the diuine séede like vnto the high way or the thornes or stonie grounde Let euen he himselfe who is able make our heartes good grounde which may bring foorth fruite an hundreth folde vnto eternall life Amen A prayse of the worde of God taught in the scriptures and an exhortation to the study of them IF after manie daies silence I shoulde take in hande againe to declare the wordes of Paul as I beganne and shoulde not after my accustomed manner exhort you to renew your studies intermitted you might not onelie maruell at my determination but also finde iust fault at the breach of custom Howbeit since I haue this doone euerie yeare it is to be doubted least I shoulde bee constrained to vtter againe the same thinges among you which I haue at other times declared vnto you or else to digresse vnto those things which are not much pertinent to our purpose Yet doth it much comfort and refresh me that I vnderstande ye are so manifolde and sundrie wayes stirred vp to the knowledge of the holie Scriptures that I hope although my wit be slender and my eloquence small I shall not depart from the laudable and receiued custome neither yet digresse vnto those things which be not of much force to cal backe your minds to the studie of diuinitie And to holde you with proheme no longer than Christian synceritie requireth it shall not bee amisse this to thinke speciallie with our selues that there was not a man created by God the father of our Lord Iesus Christ As man â—as made by the word so he is restored by the word but through the worde of God and therefore wee must not looke that he being falen and ouerthrowen can be restored by anie other meanes thaÌ„ by the same worde Hereunto was Adam the prince of man kinde created by God that he shoulde bee a faithfull Scholer of Gods word From which excellent institution hée so farre swarned Gen. 3. 6. that he gaue credite to the perswasion of the serpent not to the worde of God And looke what the diuell did then worke in Paradise by the wordes of the serpent he nowe doeth the same in the Church through superstitions and wicked traditions of men Wherefore he that will beware of death and destruction let him not giue eare vnto the inuentions of men but let him faith fullie beléeue the holie Scripture onelie Let vs set Adam before our eyes so long as hée was obedient to the worde of God we shall perceiue hee was Lorde of all thinges Gen. 1. 28. and the husbandman of most pleasant Paradise But on the otherside we shall acknowledge that the same man when hee mistrusted the worde of God became the seruant of death and sinne subiect to the curse of God a laborer in the continual sweat of his face Gen. 3. 17. striuing with thornes thistles The selfe same daunger remaineth doubtles to so manie as neglecting the worde of God followe the promises of knowledge wronglie so named as though they might be Gods and Masters of their owne selues O woulde to God that that happie garden had not had a serpent and that at this daie there were not in the Church such as woulde call men awaie from the holie scriptures vnto the wisdome of the fleshe And not onelie maie we learne by the bringing foorth and originall of mankinde howe wee ought to be studious in the worde of God but the mysterie also of our redemption doth most plainelie testifie the same For when the natures of God and man were distant an infinite space one from an other yet were they coupled together by the worde into one and the selfe same person Wherefore wée also are to hope of a returne vnto the father if we shal with great indeuor of faith imbrace his word What I beséech you do you thinke of the bookes of the holie Scriptures They are nothing else in verie déede than schoolemasters of the elect giuen most profitablie vnto them by God God vseth weake instruments And séeing they bee instrumentes of our saluation we must not frowardlie looke vppon the nature habit and ornament of them séeing al the worthinesse and excellencie of them must be measured by the power which God vseth in them What more vanitie is there in the nature of thinges than dreames Dreames And yet when God vseth them he instructeth in most weightie matters Gen. 41. 1. c. Dan. 2. 1. Gen. 37. 5. Iud. 7. 13. Dan. 7. 1. Pharao and Nabuchadnezar being the mightiest Monarches of the worlde and confirmeth the faith of Ioseph Gedeon and Daniel Hereby is knowen the excellent power of God whenas by abiect and vile instruments he sheweth foorth incredible actes Euen as a Carpenter should for that cause be counted famous and notable A similitude if he coulde with a corde thréede or haires hewe or cut in sunder most harde wood So Christ with claie healed a blinde man and God in the signes of water and in the outwarde elements of bread and wine stirreth vp the faith of those that be his Iohn 9. 6. and sealeth the promises of heauenlie things The vse of the holie scriptures Therefore the holie Scriptures which be full of dignitie and maiestie being more inwardlie beheld wheras at the first sight they may séeme rude and barbarous weigh thou with thy selfe that they be the instrumeÌ„ts of the holy ghost and looke not for a pleasantnesse of
2 38â— a To. Toombe Of Absaloms Toombe and the Cardinall of Yorke 3 321 b Toong Why the Hebrewes cal a Toong and glorie both by one name 3 342 b Giuen vnto men for diuerse endes as howe 1 7 a Against the vse of a strange Toong in Gods seruice 2 317b 318 a 3 309b 310. 311. Against them which hate the Hebrewe Toong and of the necessarie vse thereof 2 329 a Adam vsed and spake in it 1 126 b Toongs Of some that spake in many Toong vppon the sudden 1 â—7b 78a Torments The constancie of Anaâ—archus Zeno in their Torments 2 264 b In what Torments Virgil placeth such as murther themselues 2 392 b Tr. Tradition Tradition of watching in Easter night Apostolicall 3 2â—6 b The Tradition of the Church obiected for the defense of idolatrie 2 34â— b â—4 a Baptisme ordeined for infants by the Apostolicall tradition 2 228 b Traditions Note a good argument against mens Traditions 3 173 a They do erre and oftentimes are repugnant 4 5â— a Certeine of Basil 4 99 ab Cautions touching them in the Church 4 42 b 43 ab They may be altered and abolished 2 353b 354a Why we must not attribute ouer much to them 3 251a What we retaine and what wee reiect 2 348 b 34â— a Some necessarie and some indifferent 3 251 a Diuerse touching diuerse things 4 45 ab The Traditions of the Apostles prooued by the scriptures 3 233 b 234a 4 45 a What Cyprian determineth of Traditions 4 45 b How mens do violate Gods commandements 3 171 b According to the doctrines Traditions of men expounded 4 25 b Traffike The Traffike of Salomon 4 317 a 318 ab Transubstantiation Transubstantiation a fained miracle and why 1 62 b No néede thereof in the sacrament 2 590 a The Papists subtil shift as touching it 1 114a b The author thereof Innocentius 3 pag. 4. 91 b Miracles inferred for the approuing of it 4 185 ab 186 a Theodoretus an enimie to it 4 163 b The opinion which hath affirmed it 4 148a b The feined deuise of concomitancie therein 4 158 a The chiefe end of the Eucharist is let by it 4 158 b Arguments for proofe and disproofe of it 4 148 b 149. 150. 151. 152. 153. 154. 155. 156. 165. 166a newe opinion 4 183b Absurdities which follow it 4 155. 156 157. 158. 159. 160 Established by tyrannie 4 183 b Whether the fathers helde the doctrine thereof 4 160 b 161. 162. 163. 164. 165. c. 185 a Trauelling The commoditie that commeth by Trauelling 3 192 a What be the best causes thereof 3 191 a Why the Lacedemonians forbad it 3 192 a What it behooueth vs to take heede of therein 3 192 a What was meant by the Rechabites continuall Trauelling 3 190 a Platos Trauelling and others coÌ„mended 3 191 b ¶ Looke Peregrination Treason Treason defined and distinguished 4 298 ab Whether it bee at any time lawfull 4 297 ab 298 b 299 a 30â— a How the ciuil lawes in such cases do punish the children for the parents fault 2 367 b 493 b Not so ill a crime as adulterie 2 47â—a How it and espialship do differ 4 298 b The Treason of Iudas being euil brought foorth a good effect 1 51 a Triall The custome of Triall of an offender in some countries 4 309b What Triall springeth of patience 3 279 b 280 a Triall specially of doctrine compared to fier 3 239. 240. 241 Wherin it consisteth 3 241 a Tribute The definition of Tribute and of the eight part thereof paide for custome 2 472 b Whether Clergie â—en are to pay it 4 239 b 240 ab 33 b 34 ab They are stipends giuen to Princes 4 236 b Of what things they consist 4 239 b Trinitie The whole Trinitie is present at our prayers 3 306 b Essence is common thereunto 2 612 a Of the particular and common works thereof 2 599 b A distinction of the same 2 627 b 3 307a How in some places of Christendome it is painted 2 338 b Of the equall power of the Trinitie 4 81 b The heresie of Paulus Samosatenus touching the Trinitie 3 364 a The Trinitie vndiuideable cannot be separated in respect of God 1 26 a Strife about homousion a worde proper thereunto and agréement in the thing signified about the same 1 108 b The Hebrues will not acknowledge it in the diuine nature 100 b prooued against them 1 101 a Prooued by Augustine against Maximus the Arcian Bishop 1 105 ab Spirite bloude and water represent the thrée persons therein prooued 1 105a b In one substance represented by thrée faculties in mans soule 1 123 b When this worde spirite is taken for the Trinitie 1 103 a Trouble What this worde to Trouble meaneth 4 319 a The definition thereof 4 320 a Ciuil and religious 4 319 b Causes thereof 4 321 b 322 a Of what noble things it is an abolishment 4 320 b 321 a The vse of the word Trouble in holy scripture 4 323 b Trust Of Trust or confidence as it is ioyned with faith 3 90 ab ¶ Looke Faith Truth Truth is a part of iustice 2 542 b Commaunded by the forbidding of the contrarie 2 553 a A definition thereof 2 542 a Sundrie examples concerning the apprehension of the same 1 16 a Whether it be stronger in it selfe as it is laide hold on by faith or as it is ingraffed by nature 1 15 b 16 a With what bonds it is bounde and with what chaines it is tyed 1 15 a The error of the Academiks and Epicures concerning it 1 15 b Two kinds thereof one naturally graffed in vs the other attained vnto by our owne studie 1 15 b In what cases it is to be told and that sometimes it is not 2 542 ab The matter thereof is infinite as howe 2 549 b What thing it requireth 2 542 b Wherein faith and it doe agrée and differ 2 549 b It is to be considered according to thrée differences of time 2 542 b Testimonies of scriptures exhorting vs to speake it 2 543 a In whom it is withheld in vnrighteousnesse 1 15 ab and howe that is meant 10 b 11. all That all Truth commeth of God and how 1 11 b Two testimonies which helpe much to the knowledge thereof 3 283 a Perceiued by two tokens 1 41 a Teachers are instruments thereof but not authors 1 12 a Themistocles bare such Truth to his countrie that he woulde rather die than betraie it 2 285 a Tu. Turks Circumcision among the Turkes at 14. yeares 4 111 a Their lawe for punishing of adulterie 2 483 b They ought not to haue religious assemblies granted them among Christians why 2 330 a They admit no images at all 2 341 ab What kinde of faith they haue 3 106 b Of their Alcoran wherein lyeth their religious seruice 2 330 a What they beléeue together with vs. 3 73 b ¶ Looke Infidels Turning Howe Augustine expoundeth that Turning of