A sermon preached vpon Sunday, beeing the twelfth of March. Anno. 1581, within the Tower of London in the hearing of such obstinate Papistes as then were prisoners there: by William Fulke Doctor in Diuinitie, and M. of Penbroke Hall in Cambridge.
THe place of Scripture, which I haue chosen to speake of at this time, and vpon the present occasion, is written in the 17. Chapiter of the Gospel after Saint Iohn, and the 17. verse of the same, being part of the wordes of our Sauiour Christ,
THe place of Scripture, which I have chosen to speak of At this time, and upon the present occasion, is written in the 17. Chapter of the Gospel After Saint John, and the 17. verse of the same, being part of the words of our Saviour christ,
vnto his heauenly Father, in that most vehement and heauenly prayer, which hee maketh for his disciples and his whole Church, a litle before his Passion.
unto his heavenly Father, in that most vehement and heavenly prayer, which he makes for his Disciples and his Whole Church, a little before his Passion.
& finally, as it were taking his leaue of teaching his Apostles, had instructed them of pacient bearing of his Crosse, by setting foorth such comforts, whereunto they should leane,
& finally, as it were taking his leave of teaching his Apostles, had instructed them of patient bearing of his Cross, by setting forth such comforts, whereunto they should lean,
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The Euangelist declareth in the beginning of this seuenth Chapiter, howe hée conuerteth himselfe to prayer, that this his most heauenly doctrine might be made effectuall:
The Evangelist Declareth in the beginning of this Seventh Chapter, how he Converts himself to prayer, that this his most heavenly Doctrine might be made effectual:
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first in the heartes of his Apostles which then were his hearers, and afterwarde in all true members of his Churche, which by their Ministerie shoulde bée gathered in his name.
First in the hearts of his Apostles which then were his hearers, and afterward in all true members of his Church, which by their Ministry should been gathered in his name.
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Wherfore among other requestes that hée maketh for his Disciples in this prayer, this is one especially, that his father would sāctifie them in his truth, which is his holie worde, the only outwarde witnesse of his will:
Wherefore among other requests that he makes for his Disciples in this prayer, this is one especially, that his father would sanctify them in his truth, which is his holy word, the only outward witness of his will:
to consecrate or hallowe them, by his holie spirite, vnto him selfe, as his chosen and peculiar possession, according to that most holy trueth, which hée hath reuealed in his worde and doctrine of saluation, conteined in the Gospell of his sonne, that béeing truely vnited vnto him, hée may be glorified in them,
to consecrate or hallow them, by his holy Spirit, unto him self, as his chosen and peculiar possession, according to that most holy truth, which he hath revealed in his word and Doctrine of salvation, contained in the Gospel of his son, that being truly united unto him, he may be glorified in them,
the one conteined in the verse going immediately before, the other in the verse that followeth immediatly, the one being the great daunger they stood in, the other the great and high office also, that they were called vnto. Concerning the former he said:
the one contained in the verse going immediately before, the other in the verse that follows immediately, the one being the great danger they stood in, the other the great and high office also, that they were called unto. Concerning the former he said:
although they were not of the worlde, although they were hated and persecuted of the worlde, our Sauiour Christ committeth them in this prayer to his fathers holie tuition:
although they were not of the world, although they were hated and persecuted of the world, our Saviour christ Committeth them in this prayer to his Father's holy tuition:
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As thou hast sent mée into the world, so haue I sent them into the world, hée desireth his Father, to make them able to execute that charge, saying, Sanctifie them in thy trueth, thy worde is the truth.
As thou hast sent me into the world, so have I sent them into the world, he Desires his Father, to make them able to execute that charge, saying, Sanctify them in thy truth, thy word is the truth.
and not of trueth, and yet such men, as I haue chosen to testifie vnto the worlde, the same trueth, which thou O heauenly Father hast sent vnto them by mée, I confesse they are not able of them selues to know the trueth, to speake the trueth, to loue the trueth,
and not of truth, and yet such men, as I have chosen to testify unto the world, the same truth, which thou Oh heavenly Father hast sent unto them by me, I confess they Are not able of them selves to know the truth, to speak the truth, to love the truth,
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for that mueterate corruption, that beareth the sway in all the children of Adam, therfore I beséech thee holy Father, to sanctifie them in thy trueth,
for that mueterate corruption, that bears the sway in all the children of Adam, Therefore I beseech thee holy Father, to sanctify them in thy truth,
euen in thy holy word which is the witnesse and expresse declaration of thy reuealed trueth, that by thy sanctification, they may be renued in the inner man, to will and loue those things, which thou commaundest, by thy trueth they may be deliuered from errour, blindnesse,
even in thy holy word which is the witness and express declaration of thy revealed truth, that by thy sanctification, they may be renewed in the inner man, to will and love those things, which thou Commandest, by thy truth they may be Delivered from error, blindness,
and ignoraunce, in which they are holden Captiues, and by thy holy worde they may be instructed from time to time, that no forgetfulnesse of thy truth do take them, but hauing recourse alwayes vnto it,
and ignorance, in which they Are held Captives, and by thy holy word they may be instructed from time to time, that no forgetfulness of thy truth do take them, but having recourse always unto it,
In the former I wil set foorth the request of our Sauiour Christ, vttered in these wordes, Sanctifie them in thy trueth, in the other, the exposition whiche hée maketh of the trueth,
In the former I will Set forth the request of our Saviour christ, uttered in these words, Sanctify them in thy truth, in the other, the exposition which he makes of the truth,
For the Lorde béeing holie, abhorreth all that is prophane, polluted and defiled, testifiyng both by Moses and by the Apostle Peter, that if wée will approch or come neare vntoo him, wée must be sanctified, wée must be holie, be you holie or sanctified saieth the Lorde, for I am holie.
For the Lord being holy, abhorreth all that is profane, polluted and defiled, testifying both by Moses and by the Apostle Peter, that if we will approach or come near unto him, we must be sanctified, we must be holy, be you holy or sanctified Saith the Lord, for I am holy.
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To shewe that sanctification is necessary, the Lorde ordeined all the sanctifying rites of the lawe, by which the Tabernacle, the Altar, the Priestes, the sacrifices,
To show that sanctification is necessary, the Lord ordained all the sanctifying Rites of the law, by which the Tabernacle, the Altar, the Priests, the Sacrifices,
and all the people were, first sanctified, and made holie, before they coulde be accepted of him, to be the Lordes Tabernacle, his Altar, his Priestes, his sacrifice, his people.
and all the people were, First sanctified, and made holy, before they could be accepted of him, to be the lords Tabernacle, his Altar, his Priests, his sacrifice, his people.
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Yea, this light of God shined euen in the darknesse of naturall vnderstanding, so that without reuelation from heauen, the Gentiles acknowledged, that no man coulde come neare vnto God, no man coulde please God, no man coulde looke for rewarde of God, without holinesse.
Yea, this Light of God shined even in the darkness of natural understanding, so that without Revelation from heaven, the Gentiles acknowledged, that no man could come near unto God, no man could please God, no man could look for reward of God, without holiness.
And this they testified, euen in their manner of worshipping of GOD, which although it were cleane contrarie to Gods expresse commaundement, in visible shapes,
And this they testified, even in their manner of worshipping of GOD, which although it were clean contrary to God's express Commandment, in visible shapes,
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and bodily images, yet they declared by their maner of consecrations, dedications, purifications, and other lyke ceremonies of their owne deuising, that such as will haue any thing to doe with God, must be hallowed as God is holie,
and bodily Images, yet they declared by their manner of consecrations, dedications, purifications, and other like ceremonies of their own devising, that such as will have any thing to do with God, must be hallowed as God is holy,
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The Papistes thinke their idolatrie to bée defended, when they say that they worship not the stockes and stones, the matter and fourme of their Images,
The Papists think their idolatry to been defended, when they say that they worship not the stocks and stones, the matter and Form of their Images,
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Therefore I worship not the thing, but I adore that which I sée, & serue that which I sée not, who is this? A certaine inuisible diuine power which hath the preheminence of that Image.
Therefore I worship not the thing, but I adore that which I see, & serve that which I see not, who is this? A certain invisible divine power which hath the pre-eminence of that Image.
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euen as the Israelites in worshipping their golden Calfe, pretended by it, to worship the God that brought them out of the land of Egypt. And Aaron proclaimed a holie day to be celebrated vnto Iehoua, the only true God.
even as the Israelites in worshipping their golden Calf, pretended by it, to worship the God that brought them out of the land of Egypt. And Aaron proclaimed a holy day to be celebrated unto Iehoua, the only true God.
euen as the Poet Horatius speaketh of Iupiter: Qui res hominum ac deorum, qui mare & terras varijs { que } mundum temperat horis, vnde nil maius generatur ipso &c:
even as the Poet Horatius speaks of Iupiter: Qui Rest hominum ac Gods, qui mare & terras varijs { que } Mundum temperate horis, vnde nil May generatur ipso etc.:
For they not only affirmed, that they worshipped God by the Images (as Chrysostome ) witnesseth, but also béeing further vrged touching the multitude of Gods, they answered that in Mars they worshipped the power of God, in Pallas, the wisedome of God, in Venus, the loue and pleasure of God, and so of the rest:
For they not only affirmed, that they worshipped God by the Images (as Chrysostom) Witnesseth, but also being further urged touching the multitude of God's, they answered that in Mars they worshipped the power of God, in Pallas, the Wisdom of God, in Venus, the love and pleasure of God, and so of the rest:
yea they doubted not to affirme, that those pettie Gods, whom they worshipped (as Augustine sheweth) were the powers and Ministeries, of that great God,
yea they doubted not to affirm, that those Petty God's, whom they worshipped (as Augustine shows) were the Powers and Ministeries, of that great God,
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To whom Augustine very well replyeth and saieth, I woulde you would truely worship the Angelles, you shoulde easily learne of them not to worship them:
To whom Augustine very well Replieth and Saith, I would you would truly worship the Angels, you should Easily Learn of them not to worship them:
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but euen as the papistes, he was deceiued by humane affection, to giue some parte of the honor which is wholy dewe to God, to the angell as to a diuine creature and messenger of God.
but even as the Papists, he was deceived by humane affection, to give Some part of the honour which is wholly dew to God, to the angel as to a divine creature and Messenger of God.
but God the authoure of theire sanctification, to whome all Saynts ascribe all honour, all glorye, all powre, all myght, all riches all wisedome, all hollynesse, all saluation.
but God the author of their sanctification, to whom all Saints ascribe all honour, all glory, all pour, all might, all riches all Wisdom, all hollynesse, all salvation.
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There canne no greater honour bee giuen vnto Sayntes, then to honor their Lorde, their Sauioure, their Redeemer, their God, their Father, their sanctifyer.
There can no greater honour be given unto Saints, then to honour their Lord, their Saviour, their Redeemer, their God, their Father, their Sanctifier.
Wherefore if the Papists woulde truely honour them, then they woulde follow their faith, their obedience, their humilitie, and all their godly vertues.
Wherefore if the Papists would truly honour them, then they would follow their faith, their Obedience, their humility, and all their godly Virtues.
Well it is plaine enough, by that which hath béen spoken, that no man can haue accesse vnto God, no man can please God, no man can be ioyned vnto God, without holines, without the which,
Well it is plain enough, by that which hath been spoken, that no man can have access unto God, no man can please God, no man can be joined unto God, without holiness, without the which,
and by what meanes wée may bée consecrated, from whence sanctification is to bée receiued, namely from God only, the only fountain of all holines, as of all good things.
and by what means we may been consecrated, from whence sanctification is to been received, namely from God only, the only fountain of all holiness, as of all good things.
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Whereof it followeth, that God only sanctifieth his elect, by this holy spirite of sanctification, through the meditation of his only sonne our sauiour Iesus Christ, who as S. Paule saieth, is made vnto vs by God, wisedome, righteousnesse, sanctification, and redemption.
Whereof it follows, that God only Sanctifieth his elect, by this holy Spirit of sanctification, through the meditation of his only son our Saviour Iesus christ, who as S. Paul Saith, is made unto us by God, Wisdom, righteousness, sanctification, and redemption.
The Pelagians also, which boasted that there was matter enough in them selues, which being stirred vp by their frée will, might cōsecrate them vnto God, bewrayed nothing but their intollerable pryde, and shamefull ignorance,
The Pelagians also, which boasted that there was matter enough in them selves, which being stirred up by their free will, might consecrate them unto God, bewrayed nothing but their intolerable pride, and shameful ignorance,
For all the ceremonies whiche the Gentiles deuised to consecrate them selues, or any thing that they woulde dedicate vnto the seruice of God, are in the power of men to performe euen as they were of erronious imagination of men inuented and deuised.
For all the ceremonies which the Gentiles devised to consecrate them selves, or any thing that they would dedicate unto the service of God, Are in the power of men to perform even as they were of erroneous imagination of men invented and devised.
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But the Pelagians although they differed frō the Gentiles in that they confessed, that not by externall ceremonies and bodely rites, a man could be sanctified,
But the Pelagians although they differed from the Gentiles in that they confessed, that not by external ceremonies and bodily Rites, a man could be sanctified,
But they goe not so farre from the Pelagians, as they come néere vnto ye Gentiles, in such points as the Pelagians did iustly differ from the gentiles.
But they go not so Far from the Pelagians, as they come near unto you Gentiles, in such points as the Pelagians did justly differ from the Gentiles.
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as are the holy sacraments, but also such, as they themselues haue inuented, they themselues haue sanctified, they themselues haue giuen power of sanctification vnto them without any prescription, commaundement or allowance of God, in his holy Scriptures, such are these bables, they call their Agnus Dei, Hallowed graines, hallowed beades, cōming from his owne holinesse, who is the fountaine of Popish holinesse, beside an̄ hundred of other hallowed creatures, the consecration of which, is described in their rituall bookes of Agends and pontificals,
as Are the holy Sacraments, but also such, as they themselves have invented, they themselves have sanctified, they themselves have given power of sanctification unto them without any prescription, Commandment or allowance of God, in his holy Scriptures, such Are these babbles, they call their Agnus Dei, Hallowed grains, hallowed beads, coming from his own holiness, who is the fountain of Popish holiness, beside and hundred of other hallowed creatures, the consecration of which, is described in their ritual books of Agends and pontificals,
which being such as are able to dispose men, and make them apt to obteine the grace of God, of a certaine congruity, they hold to procéede of the pure naturals, without the grace of God,
which being such as Are able to dispose men, and make them apt to obtain the grace of God, of a certain congruity, they hold to proceed of the pure naturals, without the grace of God,
yet some of the Popish Doctors, I meane the schoole men, are neither ashamed, nor afraide to affirme, that without grace, that is without Christ, we are able of our pure naturals to doe some thing, that is, to prepare our selues, dispose our selues,
yet Some of the Popish Doctors, I mean the school men, Are neither ashamed, nor afraid to affirm, that without grace, that is without christ, we Are able of our pure naturals to do Some thing, that is, to prepare our selves, dispose our selves,
or at the least, shall not bée sinnefull, and deserue the displeasure of God? Is not this as much as to say, that all the imaginations of the thoughtes of mans heart are not only, nor altogether, nor continually euill:
or At the least, shall not been sinful, and deserve the displeasure of God? Is not this as much as to say, that all the Imaginations of the thoughts of men heart Are not only, nor altogether, nor continually evil:
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before hée being preuented by the frée mercy and grace of God, bee indowed with the gift of faith, through the spirite of sāctification? Séeing yt without faith it is not possible to please God, and all that is not of faith, is sinne,
before he being prevented by the free mercy and grace of God, be endowed with the gift of faith, through the Spirit of sanctification? Seeing that without faith it is not possible to please God, and all that is not of faith, is sin,
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So carefull they are to vpholde the power of man, against the grace of God, that they defende that some workes doone before iustification, may bée doone in such sort, that they shall not bée sinne.
So careful they Are to uphold the power of man, against the grace of God, that they defend that Some works done before justification, may been done in such sort, that they shall not been sin.
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And how shall the vngodly man which is not iustified, but is vtterly voide of grace, dispose himselfe to grace, that hée shall not more prouoke the wrath of God? Is there any better way to dispose himself,
And how shall the ungodly man which is not justified, but is utterly void of grace, dispose himself to grace, that he shall not more provoke the wrath of God? Is there any better Way to dispose himself,
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Hée that turneth his eare from hearing the lawe of God (as euerye vngodly man doeth, which is not preuented with the grace of God) euen his prayer is abhominable and execrable.
He that turns his ear from hearing the law of God (as every ungodly man doth, which is not prevented with the grace of God) even his prayer is abominable and execrable.
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Therefore shall wée thinke, that abhominable praiers, abhominable supplications, abhominable, sacrifices, do or may dispose a man to the grace and fauour of God? That execrable and accursed praiers,
Therefore shall we think, that abominable Prayers, abominable supplications, abominable, Sacrifices, do or may dispose a man to the grace and favour of God? That execrable and accursed Prayers,
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& sacrifices doe not rather prouoke the wrath of God, then his fauour? Are not all the wayes of the impious & vngodly man, abhomination vnto the Lorde.
& Sacrifices do not rather provoke the wrath of God, then his favour? are not all the ways of the impious & ungodly man, abomination unto the Lord.
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And howe shoulde that which God abhorreth, dispose a man, or how shoulde a man dispose himselfe by that which God abhorreth, to bée a méete vessell to receiue the grace and fauour of God.
And how should that which God abhorreth, dispose a man, or how should a man dispose himself by that which God abhorreth, to been a meet vessel to receive the grace and favour of God.
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Forasmuch then as all men are vngodly or wicked before they bee iustified fréely by the grace of God, all their works must needes bée vngodly, wicked and vniust.
Forasmuch then as all men Are ungodly or wicked before they be justified freely by the grace of God, all their works must needs been ungodly, wicked and unjust.
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For they are only good and righteous workes, which came from a righteous man, from a man made righteous or iustified through faith, by the grace of God according to the spirit of sāctificatiō which is giuen to thē only that are iustified:
For they Are only good and righteous works, which Come from a righteous man, from a man made righteous or justified through faith, by the grace of God according to the Spirit of sanctification which is given to them only that Are justified:
& therefore our Sauiour Christe praieth, that his father would sanctifie his Apostles in his truth, of whō he confessed before, yt they were holy & cleane, that is, sāctificatiō was begun in thē, by his word which they had hearde, in which worde of truth, he now praieth, that they may more & more be sanctified & made holy.
& Therefore our Saviour Christ Prayeth, that his father would sanctify his Apostles in his truth, of whom he confessed before, that they were holy & clean, that is, sanctification was begun in them, by his word which they had heard, in which word of truth, he now Prayeth, that they may more & more be sanctified & made holy.
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For God only is the authour, beginner, continuer, & perfecter of sanctification, séeing that our sauiour Christe prayeth for the continuance & perfection of sanctification, who was alredy begun in his Disciples, who were baptised, who had receiued the holy Ghoste, who were to bee preserued & increased in yt holines which they had receiued.
For God only is the author, beginner, continuer, & perfecter of sanctification, seeing that our Saviour Christ Prayeth for the Continuance & perfection of sanctification, who was already begun in his Disciples, who were baptised, who had received the holy Ghost, who were to be preserved & increased in that holiness which they had received.
by this we learne, yt we must daily pray for ye increase of sanctification, and séeke it at the handes of God alone, who hath promised vpon our earnest prayers, to graūt his holy spirite by which wée shalbée daily more and more renewed in the inner man, to hate sinne,
by this we Learn, that we must daily pray for you increase of sanctification, and seek it At the hands of God alone, who hath promised upon our earnest Prayers, to grant his holy Spirit by which we shall daily more and more renewed in the inner man, to hate sin,
and to loue righteousnesse, that the fruites of mortification & renouation: (which are the two parts of sanctificatiō) may appeare daily in our life & cōuersatiō.
and to love righteousness, that the fruits of mortification & renovation: (which Are the two parts of sanctification) may appear daily in our life & Conversation.
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For this grace of continuāce & increase in sāctificatiō, ye apostle boweth his knées to the father of our Lord Iesus Christ, by the example of Christ himselfe, for the Ephesians, that he would giue vnto them according vnto the riches of his glory, to bee strengthened in the inner man, by his spirite.
For this grace of Continuance & increase in sanctification, you apostle boweth his knees to the father of our Lord Iesus christ, by the Exampl of christ himself, for the Ephesians, that he would give unto them according unto the riches of his glory, to be strengthened in the inner man, by his Spirit.
while they affirme, that by well vsing of the first graces of God, wée may and do merite and deserue the second whereas the Lorde God testifieth by the Prophet Ezechiel, that hee will haue all nations to know, that it is hée, which sanctifieth Israel vnto whō also our sauiour Christe hath recourse in his prayer,
while they affirm, that by well using of the First graces of God, we may and do merit and deserve the second whereas the Lord God Testifieth by the Prophet Ezechiel, that he will have all Nations to know, that it is he, which Sanctifieth Israel unto whom also our Saviour Christ hath recourse in his prayer,
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By this hée declareth yt he desireth true sanctificatiō & not coūterfet hypocrisie, for fained holines & dissembled sanctificatiō, is worthily saide to bée double iniquitie.
By this he Declareth that he Desires true sanctification & not counterfeit hypocrisy, for feigned holiness & dissembled sanctification, is worthily said to been double iniquity.
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and feigned holinesse, but all lying and dissimulation is abhominable vnto God, wherefore that his Disciples might please God, in true holinesse & righteousnesse before him all ye daies of their liues:
and feigned holiness, but all lying and dissimulation is abominable unto God, Wherefore that his Disciples might please God, in true holiness & righteousness before him all the days of their lives:
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as their holie water, their holie bread, their holie Candles, Crosses, and such like, and especially their holie Masse, wherof they make greatest account,
as their holy water, their holy bred, their holy Candles, Crosses, and such like, and especially their holy Mass, whereof they make greatest account,
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Thus doth Bristow take vpon him to defende, their exorcising or coniuring water, salt, and suche lyke creatures, that they may serue to bee vnto saluation, both of bodie and soule.
Thus does Bristol take upon him to defend, their exorcising or conjuring water, salt, and such like creatures, that they may serve to be unto salvation, both of body and soul.
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the sense I say is manifest, to be vttered of all ye creatures of God, which are sanctified vnto Christians, by Gods woorde, and by prayer, in the ordinarie lawfull vse of them,
the sense I say is manifest, to be uttered of all you creatures of God, which Are sanctified unto Christians, by God's word, and by prayer, in the ordinary lawful use of them,
as they are of the Papistes, and not of consecrating or hallowing of creatures to the vse of religion, that they should be meanes to sanctifie men, which men (if the Papistes had any power of sanctifying of all creatures by that texte,
as they Are of the Papists, and not of consecrating or hallowing of creatures to the use of Religion, that they should be means to sanctify men, which men (if the Papists had any power of sanctifying of all creatures by that text,
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and that coniuring were a way of sanctification, had more néede to bée exercised and hallowed in their owne persons, euerie day, rather then to receiue sanctification at the second hande, from water, salt, Candles, Ashes, Frankencense, Garmentes, and suche lyke:
and that conjuring were a Way of sanctification, had more need to been exercised and hallowed in their own Persons, every day, rather then to receive sanctification At the second hand, from water, salt, Candles, Ashes, Frankincense, Garments, and such like:
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For wée haue the worde of God to sanctifie the ordinarie vse of meates and drinkes, to nourish vs, of water to cleanse vs, of Salt to season our victuals, of Candles to giue light, of Garments to cloath vs, and so of the rest.
For we have the word of God to sanctify the ordinary use of Meats and drinks, to nourish us, of water to cleanse us, of Salt to season our victuals, of Candles to give Light, of Garments to cloth us, and so of the rest.
For the spirit speaketh euidently, yt in the later times, some shall depart from the fayth, attending to spirits of errours and doctrine of Deuils, speaking lyes in hypocrisie, hauing their owne consciences cauterized,
For the Spirit speaks evidently, that in the later times, Some shall depart from the faith, attending to spirits of errors and Doctrine of Devils, speaking lies in hypocrisy, having their own Consciences cauterized,
or burned with a whot iron, forbidding to mary, and commaunding to abstaine from meates, which GOD hath created to be receiued with thākesgiuing, of them that are faithfull and knowe the trueth,
or burned with a hot iron, forbidding to marry, and commanding to abstain from Meats, which GOD hath created to be received with thanksgiving, of them that Are faithful and know the truth,
that your conscience is cauterized with hypocrisie, while you pretēd, that there is greater holines in one kind of meat then in an other, that fish is more holie then flesh,
that your conscience is cauterized with hypocrisy, while you pretend, that there is greater holiness in one kind of meat then in an other, that Fish is more holy then Flesh,
while you pretende abstinence from marriage to be a necessarie sanctification, required of the Ministers of the Churche, which the worde of God requireth not:
while you pretend abstinence from marriage to be a necessary sanctification, required of the Ministers of the Church, which the word of God requires not:
then y• holy Ghost, which alloweth them for perfect good Pastours, which being husbands of one wife, haue al other qualities & cōditions by the Apostle described.
then y• holy Ghost, which alloweth them for perfect good Pastors, which being Husbands of one wife, have all other qualities & conditions by the Apostle described.
as made of the euill God, of whom also they blasphemed, that mariage was ordeined. Wherfore it will not serue your turne, to turne it ouer vnto such open blasphemers, while you say:
as made of the evil God, of whom also they blasphemed, that marriage was ordained. Wherefore it will not serve your turn, to turn it over unto such open blasphemers, while you say:
as vnpure, as vncleane for them as yt which should pollute & defile those holy orders and ceremonies, that are ministred by them that are ordeined, abusing ye saying of the Apostle.
as unpure, as unclean for them as that which should pollute & defile those holy order and ceremonies, that Are ministered by them that Are ordained, abusing you saying of the Apostle.
Wherefore to conclude this matter, the Papistes vnder coulour of sanctification, which is only in the trueth of Gods worde, forbidding meates and mariage, which is contrarie to Gods worde, doe shewe them selues to be the verie limmes of Antichrist,
Wherefore to conclude this matter, the Papists under colour of sanctification, which is only in the truth of God's word, forbidding Meats and marriage, which is contrary to God's word, do show them selves to be the very limbs of Antichrist,
vnto whom that great Apostacy and defection should be made, from Christ, whereof the Apostle speaketh in the second Chapiter, of the second Epistle to the Thessaloniās.
unto whom that great Apostasy and defection should be made, from christ, whereof the Apostle speaks in the second Chapter, of the second Epistle to the Thessalonians.
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Which words are néedfully added, by our Sauiour Christ, that séeing hée prayeth, that his Disciples might bee sanctified in ye trueth, they might know precisely, what is the trueth.
Which words Are needfully added, by our Saviour christ, that seeing he Prayeth, that his Disciples might be sanctified in you truth, they might know precisely, what is the truth.
For such is the blindnes, ignorance, and errour of mans corrupt nature, that although it be confessed, that GOD requireth trueth in the inwarde partes, as the Prophete sayeth:
For such is the blindness, ignorance, and error of men corrupt nature, that although it be confessed, that GOD requires truth in the inward parts, as the Prophet Saith:
Therefore our Sauiour Christ, that neither the worlde should triumph in their blinde errors, nor his Disciples whom he had chosen out of the world, should be ignorant of the truth:
Therefore our Saviour christ, that neither the world should triumph in their blind errors, nor his Disciples whom he had chosen out of the world, should be ignorant of the truth:
For although in matters pertaining to this worlde, and this present lyfe of man, much truth may be founde out by studie and sharpenesse of wyt, by experience and by demonstration,
For although in matters pertaining to this world, and this present life of man, much truth may be found out by study and sharpness of wit, by experience and by demonstration,
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yet this trueth, whereof our Sauiour Christe speaketh, wherein hée prayeth, that his Disciples might bée consecrated, that they might please God, by no sharpnesse of witte, by no diligent search,
yet this truth, whereof our Saviour Christ speaks, wherein he Prayeth, that his Disciples might been consecrated, that they might please God, by no sharpness of wit, by no diligent search,
Also that the worlde by wisedome, knewe not the wisdome of God, as it is written, where is the wise? where is the learned? where is the disputer of this worlde? Yea GOD hath turned the wisedome of this worlde into foolishnesse:
Also that the world by Wisdom, knew not the Wisdom of God, as it is written, where is the wise? where is the learned? where is the disputer of this world? Yea GOD hath turned the Wisdom of this world into foolishness:
For it is hidden in God, vntill it be vttered by him, therefore it is only his goodnesse and mercy to disclose, those secret hidden mysteries of his kingdome vnto his elect and chosen children outwardly by his worde, and inwardly by his spirite:
For it is hidden in God, until it be uttered by him, Therefore it is only his Goodness and mercy to disclose, those secret hidden Mysteres of his Kingdom unto his elect and chosen children outwardly by his word, and inwardly by his Spirit:
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Now séeing the Lord God hath opened his holie mouth to speake vnto vs, & declare vnto vs by his holie worde those thinges, that wée by our wittes could neuer haue sound out:
Now seeing the Lord God hath opened his holy Mouth to speak unto us, & declare unto us by his holy word those things, that we by our wits could never have found out:
But what vndoubted testimony wée haue of the worde of GOD, there is the chiefe pointe of the controuersie betwéene vs. The Papistes them selues will not nowe greatly striue with vs, that the worde of God is perfect,
But what undoubted testimony we have of the word of GOD, there is the chief point of the controversy between us The Papists them selves will not now greatly strive with us, that the word of God is perfect,
And hereof arise contentions and controuersies, about so many questions as bée in variance betwéene vs. Because wee holde that the holie Scriptures inspired of God, doe containe a full and perfect enstruction of all things necessary for vs to knowe, to the attaining of euerlasting lyfe.
And hereof arise contentions and controversies, about so many questions as been in variance between us Because we hold that the holy Scriptures inspired of God, do contain a full and perfect instruction of all things necessary for us to know, to the attaining of everlasting life.
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then that which is contained in the scriptures, they doubt nothing at all, to thrust vpon vs suche doctrines as are cleane contrarie to the scriptures,
then that which is contained in the Scriptures, they doubt nothing At all, to thrust upon us such doctrines as Are clean contrary to the Scriptures,
as the religious vse and worshipping of Images, the forbidding of marriage and meates, the robbing of the laye people of the one halfe of the Lordes Supper, I meane the Sacrament of his blood,
as the religious use and worshipping of Images, the forbidding of marriage and Meats, the robbing of thee say people of the one half of the lords Supper, I mean the Sacrament of his blood,
As though it were possible, that GOD shoulde haue one worde written, and an other vnwritten, which is contrarie to that which is written, whiche gappe béeing once layde open, what certeintie of trueth can wée haue in the worlde? In vayne was it saide by our Sauioure Christe,
As though it were possible, that GOD should have one word written, and an other unwritten, which is contrary to that which is written, which gap being once laid open, what certainty of truth can we have in the world? In vain was it said by our Saviour Christ,
The Scripture telleth vs, by a cléere renelation of the spirit, that it was the doctrine of Diuels to forbidde meate and marriage, for holinesse, and religion.
The Scripture Telleth us, by a clear renelation of the Spirit, that it was the Doctrine of Devils to forbid meat and marriage, for holiness, and Religion.
The Papistes tell vs that it is the Churches authoritie, which is equal with the scriptures, which forbiddeth meats & marriage. The trueth written saith:
The Papists tell us that it is the Churches Authority, which is equal with the Scriptures, which forbiddeth Meats & marriage. The truth written Says:
But the vnwritten veritie of the Papists, saith in the Constantian councell. The laye people shall not drinke of that cuppe at all, but the Priestes only.
But the unwritten verity of the Papists, Says in the Constantian council. The say people shall not drink of that cup At all, but the Priests only.
These contradictions cannot possibly bée both true, wherfore wée must néedes hold it for an vndoubted principle, yt whatsoeuer is contrary to the word of god, writtē is not the worde of God, because it is not true.
These contradictions cannot possibly been both true, Wherefore we must needs hold it for an undoubted principle, that whatsoever is contrary to the word of god, written is not the word of God, Because it is not true.
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and doe containe at the full, all truth neccssary for vs to bée knwne for our saluation? yet nature her selfe denieth vnto them this horrible absurditie, that any thing contrary to truth, shoulde bée true.
and do contain At the full, all truth neccssary for us to been knwne for our salvation? yet nature her self Denieth unto them this horrible absurdity, that any thing contrary to truth, should been true.
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Such is the presumptuous boasting of the Papistes, concerning the authorie, of their tradition, of their church, of their Pope, which they aduance so highly,
Such is the presumptuous boasting of the Papists, Concerning the authorie, of their tradition, of their Church, of their Pope, which they advance so highly,
or Pope, which is of greater authoritie then the word of God writtē in the holy scriptures, which is plain in that they challenge authoritie, not only of interpreting of Scriptures,
or Pope, which is of greater Authority then the word of God written in the holy Scriptures, which is plain in that they challenge Authority, not only of interpreting of Scriptures,
as they liste, against grāmer, against the propertie of the tongue, against reason, against ye scripture it selfe, in other places, against the plaine circūstāces of the same places:
as they list, against grammar, against the property of the tongue, against reason, against the scripture it self, in other places, against the plain Circumstances of the same places:
which is so great, that it is of power, to giue equall credite vnto ye Apocrifall writings of men, which the holy Scriptures inspired of God, vpon which ground they haue receiued into the Cannon of the holy Scriptures, the Apocrifall bookes of Ecclesiasticus, Tobye, Iudith, Machabees, and such like, to bée of equall authorie and credite, with the bookes of the Lawe, the Prophetes,
which is so great, that it is of power, to give equal credit unto you Apocryphal writings of men, which the holy Scriptures inspired of God, upon which ground they have received into the Cannon of the holy Scriptures, the Apocryphal books of Ecclesiasticus, Tobye, Iudith, Maccabees, and such like, to been of equal authorie and credit, with the books of the Law, the prophets,
Well, let that passe, and let vs sée whether wee haue not sufficient testimonie in the holy Scriptures, to prooue that they are perfect and sufficient and that the word of trueth contained in them, is a full and absolute rule of all doctrine necessarie to eternall saluation.
Well, let that pass, and let us see whither we have not sufficient testimony in the holy Scriptures, to prove that they Are perfect and sufficient and that the word of truth contained in them, is a full and absolute Rule of all Doctrine necessary to Eternal salvation.
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Therefore the worde written was a sufficient instruction for any thing that shoulde bée doone to the pleasure of GOD and peoples saluation, Also hée forbiddeth them to adde any thing to it,
Therefore the word written was a sufficient instruction for any thing that should been done to the pleasure of GOD and peoples salvation, Also he forbiddeth them to add any thing to it,
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Euery verse almost of the 119. Psalme doth set out the excellencie of that doctrine The prophet Esay sheweth yt the people of god for al questiōs must resort to the law and to the testimonie.
Every verse almost of the 119. Psalm does Set out the excellency of that Doctrine The Prophet Isaiah shows that the people of god for all questions must resort to the law and to the testimony.
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The Prophet Malachy, which was the last of the Prophets that god sent to teach by reuelation extraordinary, referreth the people vnto ye law of Moses, as sufficient to direct them vntill the comming of Christe.
The Prophet Malachy, which was the last of the prophets that god sent to teach by Revelation extraordinary, Refers the people unto you law of Moses, as sufficient to Direct them until the coming of Christ.
But perhaps you wil say, they were deceiued in that they thought to attaine eternall life, by the doctrine of the scriptures, as alone being sufficient.
But perhaps you will say, they were deceived in that they Thought to attain Eternal life, by the Doctrine of the Scriptures, as alone being sufficient.
Thē heare what our sauiour Christ affirmeth in this samepraier, This is eternall life yt they may know thee the only true God & Iesus Christe whom thou hast sent.
Them hear what our Saviour christ Affirmeth in this samepraier, This is Eternal life that they may know thee the only true God & Iesus Christ whom thou hast sent.
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S. Paul saith, yt what thinges soeuer are written before, they are writtē for our learning, yt through patience and comfort of the scriptures wée might haue hope.
S. Paul Says, that what things soever Are written before, they Are written for our learning, that through patience and Comfort of the Scriptures we might have hope.
This is little to the purpose, will some Papist say, that all the scripture is for our learning, séeing it is not thereby prooued, that it is sufficient for our learning.
This is little to the purpose, will Some Papist say, that all the scripture is for our learning, seeing it is not thereby proved, that it is sufficient for our learning.
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They are the very wordes of the holy Ghost, vttered by S. Paul vnto Timothie, when he cōmendeth, yt from his infancie, he had learned ye holy scriptures, which are able (saith he) to make thée wise vnto saluatiō, through the faith of Iesus Christ•.
They Are the very words of the holy Ghost, uttered by S. Paul unto Timothy, when he commends, that from his infancy, he had learned you holy Scriptures, which Are able (Says he) to make thee wise unto salvation, through the faith of Iesus Christ•.
Would any mā think after so manifest a testimonie of ye holy scriptures brought foorth for the sufficiēcie of ye holy scriptures, that the papists durst for worldly shame,
Would any man think After so manifest a testimony of the holy Scriptures brought forth for the sufficiency of the holy Scriptures, that the Papists durst for worldly shame,
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although they be void of the feare of god, to cōtinue in their impudēt paradoxe yt all truth is not taught in the holy scriptures? That the holy Scriptures, doe not containe the whole truth of gods word in such perfectiō but that wée must receiue some parte of the worde of God, out of some other testimonie, which cannot bée proued out of the holy scriptures.
although they be void of the Fear of god, to continue in their impudent paradox that all truth is not taught in the holy Scriptures? That the holy Scriptures, do not contain the Whole truth of God's word in such perfection but that we must receive Some part of the word of God, out of Some other testimony, which cannot been proved out of the holy Scriptures.
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then that which is comprehended in the holy Scriptures, séeing by witnesse of Gods spirite, they are able to make vs wise vnto saluation, which coulde not bée truely saide,
then that which is comprehended in the holy Scriptures, seeing by witness of God's Spirit, they Are able to make us wise unto salvation, which could not been truly said,
Coulde any thing be said more fully to expresse the perfection of the holy scriptures, or to proue that all true doctrine is contained in them. Tush say the Papistes:
Could any thing be said more Fully to express the perfection of the holy Scriptures, or to prove that all true Doctrine is contained in them. Tush say the Papists:
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Many thinges are profitable and good helpes, which yet bée neither necessary, nor sufficient, and suche a thing is the scripture without the which the Church hath cōtinued néere two thousande yéeres,
Many things Are profitable and good helps, which yet been neither necessary, nor sufficient, and such a thing is the scripture without the which the Church hath continued near two thousande Years,
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and instruct, and yet it followeth not, that the Scriptures alone, are sufficient and able to instructe, a Christian man in all thinges that it is néedefull for him to knowe.
and instruct, and yet it follows not, that the Scriptures alone, Are sufficient and able to instruct, a Christian man in all things that it is needful for him to know.
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What things are these I pray you? They will answere the misterie of the blessed Trinitie, the sacraments of the Church, the baptisme of infants, the perpetual virginitie of Mary and such like.
What things Are these I pray you? They will answer the mystery of the blessed Trinity, the Sacraments of the Church, the Baptism of Infants, the perpetual virginity of Mary and such like.
But they wil vrge vs to shew, where we finde the Trinitie once named in the scriptures? A perillous question, wee finde thrée persons of the Godhead plainly and perfectly distinguished by the holy Scriptures:
But they will urge us to show, where we find the Trinity once nam in the Scriptures? A perilous question, we find thrée Persons of the Godhead plainly and perfectly distinguished by the holy Scriptures:
As for ye baptism of infāts, I shal haue occasiō to speak of it héereafter, In ye meane time, I say, the papists are very fauourable vnto ye Anabaptists, which affirme ye baptisme of infants, cannot be prooued out of the holy scriptures,
As for you Baptism of Infants, I shall have occasion to speak of it hereafter, In the mean time, I say, the Papists Are very favourable unto you Anabaptists, which affirm you Baptism of Infants, cannot be proved out of the holy Scriptures,
Touching the perpetuall virginitie of Mary, if it be néedful to saluatiō that it should be knowne of euery Christian, it is vndoubtedly taught in the scriptures if it bee not taught in the scriptures, it is nothing necessary to euerlasting saluation.
Touching the perpetual virginity of Mary, if it be needful to salvation that it should be known of every Christian, it is undoubtedly taught in the Scriptures if it be not taught in the Scriptures, it is nothing necessary to everlasting salvation.
For to stop the mouth of this impudent and arrogant cauiller, against the sufficiencie of the holy scriptures, the holy Ghoste had immediatly before prouided:
For to stop the Mouth of this impudent and arrogant caviller, against the sufficiency of the holy Scriptures, the holy Ghost had immediately before provided:
where the Apostle shewing what vtilitie he spake of, namely that which is both necessarie and sufficient, said that the scripture was able to make a man wise vnto saluation.
where the Apostle showing what utility he spoke of, namely that which is both necessary and sufficient, said that the scripture was able to make a man wise unto salvation.
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O blinde & shamelesse cauillers, yt cannot or will not sée yt is written in the verse immediatly going before, able to put ye whole matter out of cōtrouersie.
O blind & shameless cavillers, that cannot or will not see that is written in the verse immediately going before, able to put you Whole matter out of controversy.
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Doth not this very text in wt the apostle cōmendeth ye vtilitie of ye holy scriptures? set foorth also the sufficiencie of the same? Doth not the Apostle say, the Scripture is so profitable, that the man of God therby may bée perfect and throughly instructed vnto euery good worke? Who woulde require greater perspicuitie or plainnes,
Does not this very text in with the apostle commends you utility of the holy Scriptures? Set forth also the sufficiency of the same? Does not the Apostle say, the Scripture is so profitable, that the man of God thereby may been perfect and thoroughly instructed unto every good work? Who would require greater perspicuity or plainness,
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if hee meane to set his beleefe, and not to maintaine his error? Yet see what Cobwebs the spider weaueth to couer ye light, of this text from the eyes of the ignorant,
if he mean to Set his belief, and not to maintain his error? Yet see what Cobwebs the spider weaveth to cover you Light, of this text from the eyes of the ignorant,
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Albeit the Minister hath his whole duetie taught by the holy Scriptures, yet hath not euery one of the people his dutie throughly taught in the Scriptures, that hée may bée made perfect and prepared to euery good worke.
Albeit the Minister hath his Whole duty taught by the holy Scriptures, yet hath not every one of the people his duty thoroughly taught in the Scriptures, that he may been made perfect and prepared to every good work.
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What can wée answere to this? First I am content to vnderstande the man of God in this text, specially for the minister of God, as the quarreller saith:
What can we answer to this? First I am content to understand the man of God in this text, specially for the minister of God, as the quarreller Says:
and what haue wée lost therby? The scripture is sufficient to make the minister of god perfect, which hath ye charge of all the people, to make them perfect,
and what have we lost thereby? The scripture is sufficient to make the minister of god perfect, which hath the charge of all the people, to make them perfect,
Againe, what shall hée correct, but vices and sinnes, that are commmitted against Gods commandements? But howe shoulde hée bée able to correct them by the Scriptures,
Again, what shall he correct, but vices and Sins, that Are committed against God's Commandments? But how should he been able to correct them by the Scriptures,
Thus you sée, the myst easily driuen away, & the cléere light of the truth gloriously shining to the shame & confusion, of al the enimies of the holy scriptures among whom the papists are not the lest, which in no sauce can abide, that the holy scriptures inspired of god should bée sufficient to testifie so much of Gods worde vnto vs,
Thus you see, the mist Easily driven away, & the clear Light of the truth gloriously shining to the shame & confusion, of all the enemies of the holy Scriptures among whom the Papists Are not the lest, which in no sauce can abide, that the holy Scriptures inspired of god should been sufficient to testify so much of God's word unto us,
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For what other starting hole haue they now trow you, to auoide the force of the truth, inforcing the sufficiencie of the scriptures by this testimonie of the holy Ghost? For sooth they say that Saint Paules wordes are not to bée vnderstood of all the whole Scripture,
For what other starting hold have they now trow you, to avoid the force of the truth, enforcing the sufficiency of the Scriptures by this testimony of the holy Ghost? For sooth they say that Saint Paul's words Are not to been understood of all the Whole Scripture,
but all true doctrine is not taught in euery booke or sentence of the Scripture. therefore the sufficiencie of the scripture is not taught by this text.
but all true Doctrine is not taught in every book or sentence of the Scripture. Therefore the sufficiency of the scripture is not taught by this text.
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I maruell they say not that Saint Paule speaketh of euery worde, sillable, or letter yt is written in the Bible, in which is some profite to teach, to improoue, to correct,
I marvel they say not that Saint Paul speaks of every word, Syllable, or Letter that is written in the bible, in which is Some profit to teach, to improve, to correct,
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Therefore it is certaine, that this text is to bée vnderstood of the whole Scripture, and that worde NONLATINALPHABET, is so to bée translated, the whole scripture or all the scripture, and not euerie scripture.
Therefore it is certain, that this text is to been understood of the Whole Scripture, and that word, is so to been translated, the Whole scripture or all the scripture, and not every scripture.
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For then the addition of so many bookes of the newe Testament, were altogether superfluous, which absurditie that wée may auoide, wée must néedes say, that Saint Paules meaning was to teache vs that euerie scripture is profitable,
For then the addition of so many books of the new Testament, were altogether superfluous, which absurdity that we may avoid, we must needs say, that Saint Paul's meaning was to teach us that every scripture is profitable,
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So that there is no text, to prooue, that the whole scripture as it is now, containing both the old and new Testament, is sufficient for a Christian mans perfect instruction,
So that there is no text, to prove, that the Whole scripture as it is now, containing both the old and new Testament, is sufficient for a Christian men perfect instruction,
First it is not denyed but Saint Paule in this texte, speaketh especially of the scripture of the olde Testament, not only because all bookes of the newe Testament were not then written,
First it is not denied but Saint Paul in this text, speaks especially of the scripture of the old Testament, not only Because all books of the new Testament were not then written,
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although many were, but also because the apostle speaketh of that scripture in knowledge wherein Timothie had béen brought vp from his infancy, which should be none other but the lawe and the Prophets, the scriptures of the olde Testament.
although many were, but also Because the apostle speaks of that scripture in knowledge wherein Timothy had been brought up from his infancy, which should be none other but the law and the prophets, the Scriptures of the old Testament.
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as it hath béene prooued alreadie, to make men wise vnto saluation, then much more abundantly the scripture both of the olde and new Testament, containeth the whole counsell of God, a perfect truth,
as it hath been proved already, to make men wise unto salvation, then much more abundantly the scripture both of the old and new Testament, Containeth the Whole counsel of God, a perfect truth,
Is there no mean betwéene sufficiency and superfluitie? A man that hath wherewith to prouide him selfe of meate and drink, apparell and lodging of the meanest sorte, hath sufficient for his liuing.
Is there no mean between sufficiency and superfluity? A man that hath wherewith to provide him self of meat and drink, apparel and lodging of the Meanest sort, hath sufficient for his living.
yet so far of, that it should hinder the credite of the whole scripture, which nowe the Church enioyeth, that it doeth a great deale more magnifically set foorth the vnsearchable treasures of Gods wisdom and holy word, reuealed more at large, more plainly,
yet so Far of, that it should hinder the credit of the Whole scripture, which now the Church Enjoyeth, that it doth a great deal more magnifically Set forth the unsearchable treasures of God's Wisdom and holy word, revealed more At large, more plainly,
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The whole doctrine of the Gospell of Christ, is contained in the scriptures of the olde Testament, which is sufficient for a Christian mans instruction,
The Whole Doctrine of the Gospel of christ, is contained in the Scriptures of the old Testament, which is sufficient for a Christian men instruction,
therefore there is no want, nor imperfection, no vnsufficiency, of the substance of doctrine, in the scripture of the olde Testament, Saint Paule in this verie place, exhorteth Timothy to continue in those thinges whiche hée had learned,
Therefore there is no want, nor imperfection, no unsufficiency, of the substance of Doctrine, in the scripture of the old Testament, Saint Paul in this very place, exhorteth Timothy to continue in those things which he had learned,
knowing of whome hée had learned them, namely of the Apostle, and secondly of the holy scriptures, in which hée had béene instructed from an infant, which were able to make him wise vnto saluation.
knowing of whom he had learned them, namely of the Apostle, and secondly of the holy Scriptures, in which he had been instructed from an infant, which were able to make him wise unto salvation.
and which were committed vnto him, that hée might perfectly fulfill the worke of an Euangelist (which cannot be except hée preache the Gospell perfectly) were contained in the scripture of the olde Testament, which hée had knowne from a childe, which Scriptures were not able to make him or any man wise vnto saluation,
and which were committed unto him, that he might perfectly fulfil the work of an Evangelist (which cannot be except he preach the Gospel perfectly) were contained in the scripture of the old Testament, which he had known from a child, which Scriptures were not able to make him or any man wise unto salvation,
Beside this, the holy Ghost in the Actes of the Apostles, commendeth the Berhaeans, that they receiued the word of God, with all readines of mind, daily searching the scriptures,
Beside this, the holy Ghost in the Acts of the Apostles, commends the Bereaans, that they received the word of God, with all readiness of mind, daily searching the Scriptures,
euen their lord & maister, ye sonne of God, the word of God, the truth of God, offereth his whole doctrine to be tried by the scriptures of the old testamēt.
even their lord & master, you son of God, the word of God, the truth of God, Offereth his Whole Doctrine to be tried by the Scriptures of the old Testament.
And lest you shoulde think this sufficiency of the scriptures, to haue béen only after all the bookes of ye old testament were written, which were many hundreth yéeres frō the first to the last.
And lest you should think this sufficiency of the Scriptures, to have been only After all the books of the old Testament were written, which were many Hundredth Years from the First to the last.
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So that from Moses vntill Malachy, or from the beginning of the worlde vntill Malachies prophecy, was receiued, there was no sufficiency of true doctrine contained in the scripture:
So that from Moses until Malachy, or from the beginning of the world until Malachies prophecy, was received, there was no sufficiency of true Doctrine contained in the scripture:
I will plainly prooue vnto you, that frō the time that the worde of ▪ GOD was first deliuered in writing, there was sufficiency in that scripture for the perfect instruction of the church of that time.
I will plainly prove unto you, that from the time that the word of ▪ GOD was First Delivered in writing, there was sufficiency in that scripture for the perfect instruction of the Church of that time.
The fiue bookes of Moses was the first scripture, that was deliuered vnto the Church, which contained a perfect and most sufficient doctrine of all thinges to be knowne and done, of that people,
The fiue books of Moses was the First scripture, that was Delivered unto the Church, which contained a perfect and most sufficient Doctrine of all things to be known and done, of that people,
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after that hée had deuided the lande vnto them, chargeth them to obserue and doe all that is written in the booke of the lawe of Moses, that they turne not there from,
After that he had divided the land unto them, charges them to observe and do all that is written in the book of the law of Moses, that they turn not there from,
Doeth hée not say, they erred, because they knowe not the Scriptures and power of God? And what Scripture? but the scripture of those fiue bookes, out of which hée doeth so pithily and effectually prooue the article of the resurrection of the dead, that hée stopped the mouthes of those obstinate and arrogant heretikes.
Doth he not say, they erred, Because they know not the Scriptures and power of God? And what Scripture? but the scripture of those fiue books, out of which he doth so pithily and effectually prove the article of the resurrection of the dead, that he stopped the mouths of those obstinate and arrogant Heretics.
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so all other articles of Christian beliefe, by that diuine wisedome of his, might as necessarily bée concluded out of those fiue bookes of Moses. This alwayes is to bée remembred, that it was neither necessarie nor conuenient,
so all other Articles of Christian belief, by that divine Wisdom of his, might as necessarily been concluded out of those fiue books of Moses. This always is to been remembered, that it was neither necessary nor convenient,
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for the Church of those times, vnto which these bookes alone were committed: to vnderstand or know, these articles of our beléefe so plainly, so distinctly, so largely,
for the Church of those times, unto which these books alone were committed: to understand or know, these Articles of our belief so plainly, so distinctly, so largely,
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But that al necessary points of saluatiō, & euery thing there to belonging, was sufficiently & perfectly set foorth in those scriptures, which the wisdom of God thought to be conuenient for their instruction:
But that all necessary points of salvation, & every thing there to belonging, was sufficiently & perfectly Set forth in those Scriptures, which the Wisdom of God Thought to be convenient for their instruction:
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So ye they shoulde not depend vpō the vncertain credit of mē, but alwaies haue the touchstone of Gods word contained in his holy writing inspired by his spirit, to trye & examine all doctrines & teachers thereby.
So you they should not depend upon the uncertain credit of men, but always have the touchstone of God's word contained in his holy writing inspired by his Spirit, to try & examine all doctrines & Teachers thereby.
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But now ye wée haue shewed, that the holie scripture is a sufficient & most plētifull testimony of the word of God, let vs sée, what other witnes of Gods word, the Papists woulde thrust vpon vs. The word of God (say they,) beside y• which is contained in the scriptures, is continued also partly by tradition partly is reuealed by the sentence and oracle of the church,
But now you we have showed, that the holy scripture is a sufficient & most plentiful testimony of the word of God, let us see, what other witness of God's word, the Papists would thrust upon us The word of God (say they,) beside y• which is contained in the Scriptures, is continued also partly by tradition partly is revealed by the sentence and oracle of the Church,
& of the chiefe shepheard therof which is the Pope, all which is of equall, authoritie and certaintie, with that which is contained in the holie scriptures. And first concerning tradition:
& of the chief shepherd thereof which is the Pope, all which is of equal, Authority and certainty, with that which is contained in the holy Scriptures. And First Concerning tradition:
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For so the Apostle cōmaundeth the Thessalonians, saying: Hold fast the traditiōs, which you haue learned, whether it be by word of mouth, or by our Epistle.
For so the Apostle commandeth the Thessalonians, saying: Hold fast the traditions, which you have learned, whither it be by word of Mouth, or by our Epistle.
therfore the holy scripture doth not contain al doctine néedful vnto saluation. Or thus, S. Paule in one or two Epistles, had not comprehended all necessarie truth,
Therefore the holy scripture does not contain all Doctrine needful unto salvation. Or thus, S. Paul in one or two Epistles, had not comprehended all necessary truth,
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Signifying whatsoeuer hée did deliuer vnto them, either by worde of mouth, or by his Epistle, was the truth of GOD, whiche they were bounde to beléeue,
Signifying whatsoever he did deliver unto them, either by word of Mouth, or by his Epistle, was the truth of GOD, which they were bound to believe,
if those thinges which Saint Paul taught, were euē so. Wherfore this place doth nothing fauour vnwritten traditions, yt are altogether beside the holie scripture,
if those things which Saint Paul taught, were even so. Wherefore this place does nothing favour unwritten traditions, that Are altogether beside the holy scripture,
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& vnwritten veritie, & striue so much for your Castle of only scripture say they? know you not that the Churche of God continued more then two thousand yeares without any worde of the Bible written:
& unwritten verity, & strive so much for your Castle of only scripture say they? know you not that the Church of God continued more then two thousand Years without any word of the bible written:
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but by a much more certain testimony of truth, namely by diuine reuelatiō from god, which was renued in euery age, yt the word of God might not stand vpon the bare credite of men,
but by a much more certain testimony of truth, namely by divine Revelation from god, which was renewed in every age, that the word of God might not stand upon the bore credit of men,
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& carried about with the wind of euery doctrine, by the deceit of men, and by their craftinesse which haue a methode of errour, as the Apostle saith of the church of Christ since his ascention,
& carried about with the wind of every Doctrine, by the deceit of men, and by their craftiness which have a method of error, as the Apostle Says of the Church of christ since his Ascension,
& posteritie, s••rre vp Prophets & Preachers cōfirmed by extraordinary & wonderful reuelatiōs and gifts of his holy spirite, which testified of that truth,
& posterity, s••rre up prophets & Preachers confirmed by extraordinary & wondered revelations and Gifts of his holy Spirit, which testified of that truth,
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Wherefore the tradition being thus cōtinued & cōfirmed, was not a bare traditiō, & deliuery of mē, such as the Papists would draw vs vnto, from the holie scriptures:
Wherefore the tradition being thus continued & confirmed, was not a bore tradition, & delivery of men, such as the Papists would draw us unto, from the holy Scriptures:
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but a most certaine and vndoubted testimony of Gods word, & his truth, such as he in wisdome, did sée to be most cōuenient for his church in that season.
but a most certain and undoubted testimony of God's word, & his truth, such as he in Wisdom, did see to be most convenient for his Church in that season.
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For the Lord God, who in that time, would haue his holy word to be preserued from generation to generation, by tradition without writing, committed the same to faithfull witnesses, whose liues he enlarged vnto so many yeares,
For the Lord God, who in that time, would have his holy word to be preserved from generation to generation, by tradition without writing, committed the same to faithful Witnesses, whose lives he enlarged unto so many Years,
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and also the external forme of worshipping god by sacrifice, which hée taught his sonnes, insomuch that Abell by fayth offered an acceptable sacrifice vnto God, which coulde not bée without hearing of the worde of God, as the holie Ghost witnesseth:
and also the external Form of worshipping god by sacrifice, which he taught his Sons, insomuch that Abel by faith offered an acceptable sacrifice unto God, which could not been without hearing of the word of God, as the holy Ghost Witnesseth:
continued a faithfull witnesse and teacher of the same doctrine, vnto many thousandes of his posteritie, by the space of 930. yeares, beside his godly sonne Seth, and other of his after commers.
continued a faithful witness and teacher of the same Doctrine, unto many thousandes of his posterity, by the Molle of 930. Years, beside his godly son Seth, and other of his After comers.
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And whereas by the wicked generation of Cain, the true inuocation of God was prophaned in the dayes of his Nephew Enoch, which vngodly broode dayly increased in wickednes corrupting many euen of the posteritie of Seth. The Lorde stirred vp an extraordinarie Prophet Enoch, to confirme the true doctrine taught by Adam, Seth, Enoch, and other of his godly posteritie,
And whereas by the wicked generation of Cain, the true invocation of God was Profaned in the days of his Nephew Enoch, which ungodly brood daily increased in wickedness corrupting many even of the posterity of Seth. The Lord stirred up an extraordinary Prophet Enoch, to confirm the true Doctrine taught by Adam, Seth, Enoch, and other of his godly posterity,
So that of his father Lamech, and of his granfather Methushalech which might sée and heare, The first of the worlde Adam, which Seth, Enoch and all the godly Patriarkes that were before him, did receiue the doctrine of Gods worde,
So that of his father Lamech, and of his grandfather Methushalech which might see and hear, The First of the world Adam, which Seth, Enoch and all the godly Patriarchs that were before him, did receive the Doctrine of God's word,
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Besides that Noach, which receiued the tradition, but from the second mouth, of them which receiued it from the mouth of God, is againe confirmed with diuine reuelation, with whom,
Beside that Noah, which received the tradition, but from the second Mouth, of them which received it from the Mouth of God, is again confirmed with divine Revelation, with whom,
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So that all this time, there continued a faithfull and credible witnesse of the worde of God and historie of the world restored, of whō the people might learne the certaintie of the doctrine, without any perill or doubt of corruption.
So that all this time, there continued a faithful and credible witness of the word of God and history of the world restored, of whom the people might Learn the certainty of the Doctrine, without any peril or doubt of corruption.
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that the certeintie of his heauēly truth should not be committed to vncertaine tradition of many generations, hée renewed his couenaunt with Abraham, Isaac, and Iacob, and euery one of them,
that the certainty of his heavenly truth should not be committed to uncertain tradition of many generations, he renewed his Covenant with Abraham, Isaac, and Iacob, and every one of them,
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and confirmed the same to their children in euery age by diuine reuelation, vntill it was his pleasure to record the same, in the most certaine Tables of the holy Scriptures.
and confirmed the same to their children in every age by divine Revelation, until it was his pleasure to record the same, in the most certain Tables of the holy Scriptures.
For from the death of Ioseph one of the twelue Patriarkes, which liued after the comming of Iacob in to Egypt thréescore & ten yéeres, there passed but thréescore yéeres vntill ye birth of Moses. Leui an other of the xii.
For from the death of Ioseph one of the twelue Patriarchs, which lived After the coming of Iacob in to Egypt thréescore & ten Years, there passed but thréescore Years until you birth of Moses. Levi an other of the xii.
Patriarks, liued 23. yeres after Ioseph, whose daughter Iacobed was mother vnto Moses. And Moses long time before hee brought the people out of Egypt receiued diuine reuelation as S. Steeuen testifieth,
Patriarchs, lived 23. Years After Ioseph, whose daughter Iacobed was mother unto Moses. And Moses long time before he brought the people out of Egypt received divine Revelation as S. Stephen Testifieth,
so that hee thought his brethren shoulde haue acknowledged that God had appointed him to bee there deliuered, by killing the Egyptian that oppressed them.
so that he Thought his brothers should have acknowledged that God had appointed him to be there Delivered, by killing the Egyptian that oppressed them.
So that the certaintie of this tradition appeareth from the beginning of the worlde, vnto the wri•ing of the holy Scriptures, to haue béen confirmed, in euery age by reuelation from god and by witnesses aboue all exception, such as receiued the Oracles and confirmatiof them, from God him selfe:
So that the certainty of this tradition appears from the beginning of the world, unto the wri•ing of the holy Scriptures, to have been confirmed, in every age by Revelation from god and by Witnesses above all exception, such as received the Oracles and confirmatiof them, from God him self:
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whose life was prolonged into such number of yéeres that the Church might neuer lacke a prophet inspired of God, of whom they might hée instructed in truth of Gods worde.
whose life was prolonged into such number of Years that the Church might never lack a Prophet inspired of God, of whom they might he instructed in truth of God's word.
So that the Lorde did neuer permit his worde to bare tradition of men, suche as the Papistes affirme the tradition of the Apostles to haue béene, whiche shoulde haue deliuered the doctrine to their successors, without writing,
So that the Lord did never permit his word to bore tradition of men, such as the Papists affirm the tradition of the Apostles to have been, which should have Delivered the Doctrine to their Successors, without writing,
and they to their successours, and so from age to age, without any assurance of the fidelitie of al their successours, through an hundred handes before it come vnto vs. By whiche vncertaintie of the Tradition, a wyde gate is opened vnto Satan, to bring in any falshood & strange error,
and they to their Successors, and so from age to age, without any assurance of the Fidis of all their Successors, through an hundred hands before it come unto us By which uncertainty of the Tradition, a wide gate is opened unto Satan, to bring in any falsehood & strange error,
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As it is manifest, he did in ye heresie of the Valētiniās, Maniches, Montanistes, & such other monstrous heresies, who had none other refuge to couer ye noueltie of there strange opinions,
As it is manifest, he did in you heresy of the Valentinians, Maniches, Montanists, & such other monstrous heresies, who had none other refuge to cover you novelty of there strange opinions,
But when Irenaeus not content to confute them by Scriptures, seeketh to ouerthrom them also by tradition what certaintie of truth findeth he in the traditiō of the apostles as it was receiued in his time? And a man woulde thinke, hée being so néere the time of the Apostles,
But when Irnaeus not content to confute them by Scriptures, seeks to ouerthrom them also by tradition what certainty of truth finds he in the tradition of the Apostles as it was received in his time? And a man would think, he being so near the time of the Apostles,
then we can haue in these times, after so many heresies, corruptions, alterations, persecutions, contentions, which take away alcertaintie from such vnwritten traditiōs.
then we can have in these times, After so many heresies, corruptions, alterations, persecutions, contentions, which take away alcertaintie from such unwritten traditions.
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was deceiued by a false and counterfet tradition contrary to the Scriptures, by which it was affirmed that our sauiour Christ liued more then fortie yéeres in the fleshe.
was deceived by a false and counterfeit tradition contrary to the Scriptures, by which it was affirmed that our Saviour christ lived more then fortie Years in the Flesh.
And yet to iustifie this tradition, hée alleadgeth for witnesses, all the elders of Asia, which had conuersation with S. Iohn the Disciple of our Lorde, who liued with them vntill the time of Traianus the Emperour, all which affirmed, that Saint Iohn deliuered the same thing vnto them.
And yet to justify this tradition, he allegeth for Witnesses, all the Elders of Asia, which had Conversation with S. John the Disciple of our Lord, who lived with them until the time of Trajan the Emperor, all which affirmed, that Saint John Delivered the same thing unto them.
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What like assurance can the Papistes make vs for their pretended traditions of the Apostles? And yet this traditiō which Iraeneus aduoucheth, with such shew of credit to be a true tradition, is a very falshood and vntruth contrary to the Historie of the Gospell, which expresly affirmeth that Christ was but 30. yéeres olde when hee began to teache in the 15. yéere of the Emperour Tiberius, after which time hee liued not aboue 3. yéeres and an halfe.
What like assurance can the Papists make us for their pretended traditions of the Apostles? And yet this tradition which Irenaeus advoucheth, with such show of credit to be a true tradition, is a very falsehood and untruth contrary to the History of the Gospel, which expressly Affirmeth that christ was but 30. Years old when he began to teach in the 15. year of the Emperor Tiberius, After which time he lived not above 3. Years and an half.
And no maruell if Irenaeus which receiued this tradition at the second hand was beguiled with a fained vntruth whē euen they that were the schollers of the Apostles them selues coulde not agrée about their traditions which were beside their holy writinges.
And no marvel if Irnaeus which received this tradition At the second hand was beguiled with a feigned untruth when even they that were the Scholars of the Apostles them selves could not agree about their traditions which were beside their holy writings.
Eusebius out of Irenaeus testifieth that when Polycarpus Bishop of Smyrna came to Rome in the time whē Anicetus was bishop there, they could not agrée about the tradition of the Apostles, concerning the celebratiō of Easter.
Eusebius out of Irnaeus Testifieth that when Polycarp Bishop of Smyrna Come to Room in the time when Anicetus was bishop there, they could not agree about the tradition of the Apostles, Concerning the celebration of Easter.
neither coulde Polycarpus persuade Anicetus to forsake that, whiche hée had receiued of his predicessors who pretended to haue receiued the same, of the Apostles Peter & Paule.
neither could Polycarp persuade Anicetus to forsake that, which he had received of his predecessors who pretended to have received the same, of the Apostles Peter & Paul.
What hope of certaintie can wee haue after so many generations? These were both auncient fathers, both godly fathers, which acknowledged yt all things necessary to saluation were contained in the holy Scriptures,
What hope of certainty can we have After so many generations? These were both ancient Father's, both godly Father's, which acknowledged that all things necessary to salvation were contained in the holy Scriptures,
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Whereas if they had thought vnwritten Traditions necessarie, as Victor that was after successor to Anicetus séemeth to haue thought, they woulde not haue so brotherly communicated the one with the other,
Whereas if they had Thought unwritten Traditions necessary, as Victor that was After successor to Anicetus Seemeth to have Thought, they would not have so brotherly communicated the one with the other,
as they did, but rather as Victor, erroniously and presumptuously tooke vpon him, to excommunicate the churches of Asia that agréed not with him they woulde haue detested the one the other.
as they did, but rather as Victor, erroneously and presumptuously took upon him, to excommunicate the Churches of Asia that agreed not with him they would have detested the one the other.
This story also doeth plentifully witnesse, that the Bishop of Romes authoritie in the beginning of the primitiue Church, was not reputed to bée a matter of such certaintie, yt all mē must obey his censure,
This story also doth plentifully witness, that the Bishop of Romes Authority in the beginning of the primitive Church, was not reputed to been a matter of such certainty, that all men must obey his censure,
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as the Papistes say, to colour this matter, yet will he not tollerate that any man shall dissent in opinion & iudgemēt frō him, in any of those things,
as the Papists say, to colour this matter, yet will he not tolerate that any man shall dissent in opinion & judgement from him, in any of those things,
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And no maruell, when Iohn him selfe testifieth, that euen among the very Disciples of Christe, there went a wrong tradition, concerning the death of Saint Iohn:
And no marvel, when John him self Testifieth, that even among the very Disciples of Christ, there went a wrong tradition, Concerning the death of Saint John:
which hauing no ground vpon the wordes of our sauiour Christe, but being cleane contrary to the truth of the holy Scriptures, was yet receiued from an vnwritten veritie,
which having no ground upon the words of our Saviour Christ, but being clean contrary to the truth of the holy Scriptures, was yet received from an unwritten verity,
Tertullian, Epiphanius, Basilius, and such like doe maintaine that there were some vnwritten Traditions of the Apostles in their times, which were necessary to bée obserued.
Tertullian, Epiphanius, Basil, and such like do maintain that there were Some unwritten Traditions of the Apostles in their times, which were necessary to been observed.
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yet it must bée confessed, that otherwhile they ascribed too much to vnwritten traditions, wherein what certaintie it was likely for them to haue, you may consider by that whiche hath béene saide alreadie, beside that they agrée not about their Traditions, either with the papists,
yet it must been confessed, that otherwhile they ascribed too much to unwritten traditions, wherein what certainty it was likely for them to have, you may Consider by that which hath been said already, beside that they agree not about their Traditions, either with the Papists,
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Therefore very wisely and like an Apostolike man, ye holy worthy Ignatius (as Eusebius writeth) when hée was trauelling through Asia, towarde his martyrdome, which hée suffered at Rome,
Therefore very wisely and like an Apostolic man, you holy worthy Ignatius (as Eusebius Writeth) when he was travelling through Asia, toward his martyrdom, which he suffered At Rome,
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& to beware of heresies, which thē beganne to spring and multiplie, in cleauing fast to the Tradition of the apostles, hée testified, that the same Tradition, that it might bée certaine and vndoubted, was already committed to writing:
& to beware of heresies, which them began to spring and multiply, in cleaving fast to the Tradition of the Apostles, he testified, that the same Tradition, that it might been certain and undoubted, was already committed to writing:
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This sounde and vncorrupted iudgement of Ignatius, a most auncient father & next successor vnto Peter in the Church of Antiochia, concerning the Apostles tradition if they which came after him, had reteined, they had neither so easily béene drawen into errour themselues, as Papias A great admiror of tradition, vnwritten was, Irenaeus, Tertullian and other:
This sound and uncorrupted judgement of Ignatius, a most ancient father & next successor unto Peter in the Church of Antiochia, Concerning the Apostles tradition if they which Come After him, had retained, they had neither so Easily been drawn into error themselves, as Papias A great admiror of tradition, unwritten was, Irnaeus, Tertullian and other:
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nor giuen occasion to heretikes by alleadging the insufficiencie and imprefection, of the holy Scriptures, to cloke their new heresies vnder the name of auncient traditions.
nor given occasion to Heretics by alleging the insufficiency and imprefection, of the holy Scriptures, to cloak their new heresies under the name of ancient traditions.
as Saint Paule testifieth, and not vpon the vncertaine reportes of forgetfull and deceiueable men. Now must wée examine the tow other pretended recordes of the word of GOD.
as Saint Paul Testifieth, and not upon the uncertain reports of forgetful and deceivable men. Now must we examine the tow other pretended records of the word of GOD.
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The Churche and the principall Pastor thereof, which they say, is the Pope, Concerning the Church, the Apostle seemeth to giue a cléere testimonie, that the answere thereof, is an infallible Oracle of Gods worde,
The Church and the principal Pastor thereof, which they say, is the Pope, Concerning the Church, the Apostle seems to give a clear testimony, that the answer thereof, is an infallible Oracle of God's word,
when he saith, It is ye piller and stay of truth, whereof it may bée inferred, that the Church alone, whiche as the holy Scriptures, is sufficient to vpholde and stay the truth, that it should neuer faile nor decay in the worlde.
when he Says, It is the pillar and stay of truth, whereof it may been inferred, that the Church alone, which as the holy Scriptures, is sufficient to uphold and stay the truth, that it should never fail nor decay in the world.
Much rather when it hath the assistance of the Scriptures in some part, is the Church able to maintaine an other part of truth, without the Scriptures.
Much rather when it hath the assistance of the Scriptures in Some part, is the Church able to maintain an other part of truth, without the Scriptures.
For graunting that the Church is ye piller and the stay of truth, as it is in déede, it followeth not thereof, that it vpholdeth any truth which is not comprehended in the holy Scriptures.
For granting that the Church is the pillar and the stay of truth, as it is in deed, it follows not thereof, that it upholdeth any truth which is not comprehended in the holy Scriptures.
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as in matters necessary to saluation the whole Churche of God cannot erre, to continue therein, it is because the Church cannot depart from the doctrine contained in the Scriptures, which are able to make a man wise vnto saluation.
as in matters necessary to salvation the Whole Church of God cannot err, to continue therein, it is Because the Church cannot depart from the Doctrine contained in the Scriptures, which Are able to make a man wise unto salvation.
When hée was tempted to fall downe and worship the Diuell, not as GOD, but as Gods Minister to whom the kingdomes of the worlde were committed to dispose:
When he was tempted to fallen down and worship the devil, not as GOD, but as God's Minister to whom the kingdoms of the world were committed to dispose:
and so thou serue them not as Gods. I might runne ouer a whole hundreth of contradictions, which the papistes doe holde and teach contrary to the worde of truth written in the Scriptures by which it is more then manifest, that they holde and teache damnable errours,
and so thou serve them not as God's I might run over a Whole Hundredth of contradictions, which the Papists do hold and teach contrary to the word of truth written in the Scriptures by which it is more then manifest, that they hold and teach damnable errors,
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therefore they are not the Churche of the liuing God, which is the piller and stay of truth, at the least wise in matters necessary to eternall saluation.
Therefore they Are not the Church of the living God, which is the pillar and stay of truth, At the least wise in matters necessary to Eternal salvation.
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Firste it muste bee remembred, that Saint Paule in the Chapter 1. Timothie 3. describeth the persons and offices of Christian Bishoppes and Deacons, which doone, he addeth immediatly.
First it must be remembered, that Saint Paul in the Chapter 1. Timothy 3. Describeth the Persons and Offices of Christian Bishops and Deacons, which done, he adds immediately.
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These thinges doe I write vnto thée, hoping to come vnto thee shortly, but if I tarry long, that thou mayst knowe howe it behoueth thée to bée conuersant in the house of God, whiche is the Churche of the liuing God, the piller and stay of truth:
These things do I write unto thee, hoping to come unto thee shortly, but if I tarry long, that thou Mayest know how it behooves thee to been conversant in the house of God, which is the Church of the living God, the pillar and stay of truth:
In which wordes wée haue to note, first that the Apostle hath written briefly that which hée purposed (if they met shortly,) more at large to set foorth and confirme:
In which words we have to note, First that the Apostle hath written briefly that which he purposed (if they met shortly,) more At large to Set forth and confirm:
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Secondly that if he were disapointed, so that hée coulde not come shortly, that Timothie might haue a sufficient direction howe to behaue himselfe for ordering of the Church of god in appointing the ministers of the same.
Secondly that if he were disappointed, so that he could not come shortly, that Timothy might have a sufficient direction how to behave himself for ordering of the Church of god in appointing the Ministers of the same.
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By which it is manifest that this which hée speaketh of the piller and stay of the truth, is meant in respect of the Pastors and Teachers of the Churche, by whom the truth of heauenly doctrine is vpholden and continued in the worlde, which without their ministery woulde vtterly fall to the grounde and decay.
By which it is manifest that this which he speaks of the pillar and stay of the truth, is meant in respect of the Pastors and Teachers of the Church, by whom the truth of heavenly Doctrine is upholden and continued in the world, which without their Ministry would utterly fallen to the ground and decay.
So the Church of the liuing God, in respect of the faithfull Ministers of the same, which teach the truth to the saluation of Gods people, in which respect they are said to saue themselues, and them that heare them:
So the Church of the living God, in respect of the faithful Ministers of the same, which teach the truth to the salvation of God's people, in which respect they Are said to save themselves, and them that hear them:
Euen as the remoouing of the Candlesticke in the reuelation, signifieth the ouerthrowe of the Church of Ephesus, vnto whom it is threatned if they doe not repent.
Even as the removing of the Candlestick in the Revelation, signifies the overthrown of the Church of Ephesus, unto whom it is threatened if they do not Repent.
whereas if in calling the church the piller of truth, hée had meant that the church without the scripture was able to haue instructed him, hée would haue said.
whereas if in calling the Church the pillar of truth, he had meant that the Church without the scripture was able to have instructed him, he would have said.
Now the papists them selues doe confesse, that euery particular church may erre, but it is, the catholike and vniuersall church which they say can not erre.
Now the Papists them selves do confess, that every particular Church may err, but it is, the catholic and universal Church which they say can not err.
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But this question of the Church is so intricate, and vncertaine among the Papists themselues, that although they holde this as a principle, that the Church can not erre,
But this question of the Church is so intricate, and uncertain among the Papists themselves, that although they hold this as a principle, that the Church can not err,
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Where shal we then haue the determination of the truth many doubtfull cause? They will answere of the generall Councell, which is the Catholike Church represented.
Where shall we then have the determination of the truth many doubtful cause? They will answer of the general Council, which is the Catholic Church represented.
So that when they haue prated neuer so long of the authoritie of the Church, the ende of all the talke commeth to this point, that the Church is not all the faithfull,
So that when they have prated never so long of the Authority of the Church, the end of all the talk comes to this point, that the Church is not all the faithful,
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Thus are they at variance among them selues, and mince the matter so small, yt at length it cōmeth to as good as nothing at all, that they brag of the spirit of truth giuen to the Pope in suche measure, that hée cannot erre.
Thus Are they At variance among them selves, and mince the matter so small, that At length it comes to as good as nothing At all, that they brag of the Spirit of truth given to the Pope in such measure, that he cannot err.
But how do they assure them selues, that the Pope hath such a priuiledge that hée cannot erre in matters of faith? Our Sauiour Christ (say they) praied for Peter, th•t his faith should not faile:
But how do they assure them selves, that the Pope hath such a privilege that he cannot err in matters of faith? Our Saviour christ (say they) prayed for Peter, th•t his faith should not fail:
hée prayed for Peter, that is for him & all his successors, because he was the rocke of the church, that none of their faith might faile, that is, they might not erre.
he prayed for Peter, that is for him & all his Successors, Because he was the rock of the Church, that none of their faith might fail, that is, they might not err.
and forswearing of his maister, howbeit, hée declareth that hée hath obtained by his prayer, that Peters faith should not be altogether qu•nched but that hée shoulde by repentance, take holde of Gods mercy,
and forswearing of his master, howbeit, he Declareth that he hath obtained by his prayer, that Peter's faith should not be altogether qu•nched but that he should by Repentance, take hold of God's mercy,
but by faithfull repentance, bée renued and conuerted, not that Peter should neuer erre in his owne person and much lesse, that none of Peters successors should erre in any master of faith:
but by faithful Repentance, been renewed and converted, not that Peter should never err in his own person and much less, that none of Peter's Successors should err in any master of faith:
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For what kinde of reasoning is this? Christ prayed that Peters fayth should not faile, Ergo, Peter had suche a prerogatiue by Christes prayer, that hée could not erre,
For what kind of reasoning is this? christ prayed that Peter's faith should not fail, Ergo, Peter had such a prerogative by Christ's prayer, that he could not err,
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but for all them that should beléeue in him through their preaching, for all true Christians are sanctified in Gods truth, that they should not erre finally frō the way of saluation.
but for all them that should believe in him through their preaching, for all true Christians Are sanctified in God's truth, that they should not err finally from the Way of salvation.
But hereof it cannot be gathered, that all true Christians, no not after their calling to the knowledge of truth, cānot erre or be deceiued in matters of faith and doctrine,
But hereof it cannot be gathered, that all true Christians, no not After their calling to the knowledge of truth, cannot err or be deceived in matters of faith and Doctrine,
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after his conuerson, & after he had long time exercised his Apostleship, was ignorant, & of ignorance erred, cōcerning the admission of the Gentiles into the fellowship of the gospel,
After his conuerson, & After he had long time exercised his Apostleship, was ignorant, & of ignorance erred, Concerning the admission of the Gentiles into the fellowship of the gospel,
For he counterfaited before the Iewes, for no worldly respect, but because hée thought it was his duetie before God to so doe, rather then to offend the Iewes.
For he counterfeited before the Iewes, for no worldly respect, but Because he Thought it was his duty before God to so do, rather then to offend the Iewes.
but yet it followeth not, that they are discharged of the frayletie of man in falling into error, much lesse any one order of men, which should be Peters successours.
but yet it follows not, that they Are discharged of the frayletie of man in falling into error, much less any one order of men, which should be Peter's Successors.
for if you should say, that none were successors of the Apostles, but suche as bee ordained in those places where ye Apostles did teach, it could not be truely said of Cyprian, that all Bishops be successors of the Apostles.
for if you should say, that none were Successors of the Apostles, but such as be ordained in those places where you Apostles did teach, it could not be truly said of Cyprian, that all Bishops be Successors of the Apostles.
But admit that they be only Peters successours, that sit in Peters seat, séeing the stories affirme that Peter had two seats, at Antioche, and at Rome: why should not his successours at Antioch, enioy this prerogatiue as wel as his successors at Rome? That Peter was at Antioch, wée finde in the scripture, that hée was at Rome, wée finde not,
But admit that they be only Peter's Successors, that fit in Peter's seat, seeing the stories affirm that Peter had two seats, At Antioch, and At Room: why should not his Successors At Antioch, enjoy this prerogative as well as his Successors At Room? That Peter was At Antioch, we find in the scripture, that he was At Room, we find not,
but least of all that he bequeathed this priuiledge to Rome, and not to Antioch. Well let that also be admitted, that the bishops of Rome are the only successours of Peter,
but least of all that he bequeathed this privilege to Room, and not to Antioch. Well let that also be admitted, that the Bishops of Room Are the only Successors of Peter,
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I think in déed yt many of their faithes did neuer faile, for they neuer had any, yt it might faile, who brought foorth no fruites, but of infidelitie and corruption.
I think in deed that many of their Faith's did never fail, for they never had any, that it might fail, who brought forth no fruits, but of infidelity and corruption.
Uerie well, then I perceiue, yt you take not faith in this palce, for a sure trust in the mercyes of God, by which a man is iustified and assured of eternall life,
Very well, then I perceive, that you take not faith in this palce, for a sure trust in the Mercies of God, by which a man is justified and assured of Eternal life,
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And did our Sauiour Christ, pray that a dead, fruitlesse, barren, and Deuils faith might cōtinue in Peters successors? was this ye effect of our sauiour Christes prayer? A goodly priuiledge of the Bishops of Rome, that they shuld haue knowledge of the truth & yet goe vnto the Deuill.
And did our Saviour christ, pray that a dead, fruitless, barren, and Devils faith might continue in Peter's Successors? was this the Effect of our Saviour Christ's prayer? A goodly privilege of the Bishops of Room, that they should have knowledge of the truth & yet go unto the devil.
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But that our sauiour Christ praied not for the continuance of such a fruitlesse faith, it is plaine by this reason, yt although Peters successours shoulde be admitted vnto the participation of this benefite,
But that our Saviour christ prayed not for the Continuance of such a fruitless faith, it is plain by this reason, that although Peter's Successors should be admitted unto the participation of this benefit,
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But what a miserable comforte was this for Peter, if after his maister had shewed him in what daunger he & all his fellows stood, through the malice of satan, which desired them to winnow or sift thē,
But what a miserable Comfort was this for Peter, if After his master had showed him in what danger he & all his Fellows stood, through the malice of satan, which desired them to winnow or sift them,
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as wheat is scattered abroad in winnowing, insomuch that before the crowing of the Cocke, hée shoulde denye him thrise, our Sauiour Christ should tel him no more,
as wheat is scattered abroad in winnowing, insomuch that before the crowing of the Cock, he should deny him thrice, our Saviour christ should tell him no more,
so that hee should know ye truth in his conscience, although hée did deny it with his mouth? What comfort coulde Peter haue by this faith? which rather did increase his sinne, in that hee was not ignorant of the truth,
so that he should know you truth in his conscience, although he did deny it with his Mouth? What Comfort could Peter have by this faith? which rather did increase his sin, in that he was not ignorant of the truth,
Wherfore seeing Peters faith, for confirmation wherof our Sauiour Christ did pray, was that true & liuely faith by which Peter was raysed vp from weakenes to a trust in Gods mercy,
Wherefore seeing Peter's faith, for confirmation whereof our Saviour christ did pray, was that true & lively faith by which Peter was raised up from weakness to a trust in God's mercy,
Well this notwithstanding, let vs imagine, y• Christ prayed for the continuance of a dead & deuilish faith in Peter & his successours, that is such a gift of knowledge, that they can not erre in any question of fayth:
Well this notwithstanding, let us imagine, y• christ prayed for the Continuance of a dead & devilish faith in Peter & his Successors, that is such a gift of knowledge, that they can not err in any question of faith:
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as most of y• Cardinals are, out of which order hée is cōmonly chosen, and euen this Pope that nowe raigneth, Gregorie the 13. by reporte of them that haue séene him and heard him speake, is not greatly learned.
as most of y• Cardinals Are, out of which order he is commonly chosen, and even this Pope that now Reigneth, Gregory the 13. by report of them that have seen him and herd him speak, is not greatly learned.
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And oftentimes as the storie reporteth of them, they haue béene but pelting Canonistes, comming vp of Scribes and Notaries, neuer professing nor taking vpon thē ye knowledge of diuinitie.
And oftentimes as the story Reporteth of them, they have been but pelting Canonists, coming up of Scribes and Notaries, never professing nor taking upon them the knowledge of divinity.
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because he was high Priest of that yeare? Uerely I will not deny, but God may direct the tongue of the Romish Caiphas, that hée may vtter at one breath, both a blasphemie,
Because he was high Priest of that year? Verily I will not deny, but God may Direct the tongue of the Romish Caiaphas, that he may utter At one breath, both a blasphemy,
and a prophesie, as that Iewish Caiphas did, but albeit hée were able to prooue, that hée sitteth in Peters chaire, aswell as the other could prooue, that he sate in Aarons chayre,
and a prophesy, as that Jewish Caiaphas did, but albeit he were able to prove, that he Sitteth in Peter's chair, aswell as the other could prove, that he sat in Aaron's chair,
Such as Pope Iohn the 2. was, who was conuicted of that heresie in the Councell of Constance. For such hell houndes our sauiour Christ prayed not, that their faith might not faile,
Such as Pope John the 2. was, who was convicted of that heresy in the Council of Constance. For such hell hounds our Saviour christ prayed not, that their faith might not fail,
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or as though one singular person, were able to confirme all the brethren in all places of the worlde, aswell as Peter was able to strengthē his fellow disciples at Ierusalem.
or as though one singular person, were able to confirm all the brothers in all places of the world, aswell as Peter was able to strengthen his fellow Disciples At Ierusalem.
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Wherefore it is spoken singularly vnto Peter in respect of his fall, that hée shoulde bée conuerted and by experience of Gods mercie bée better able to strengthen his weake brethren who were in daūger to fall as déepe as he,
Wherefore it is spoken singularly unto Peter in respect of his fallen, that he should been converted and by experience of God's mercy been better able to strengthen his weak brothers who were in danger to fallen as deep as he,
Hether to therfore we haue not found such assurance of truth in ye successiō of Peter, that we should acknowledge any vndoubted witnesse thereof, beside the holy Scriptures, which although the Papistes woulde miserably racke out of all ioynte and order, to establish the dignitie of their popedome:
Hither to Therefore we have not found such assurance of truth in you succession of Peter, that we should acknowledge any undoubted witness thereof, beside the holy Scriptures, which although the Papists would miserably rack out of all joint and order, to establish the dignity of their popedom:
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if experience therefore doe prooue, that Councels and Popes haue shamefully erred, it is manifest, that they ought to be no rule of truth vnto christians,
if experience Therefore do prove, that Counsels and Popes have shamefully erred, it is manifest, that they ought to be no Rule of truth unto Christians,
for it will be quickly answered, that his faith failed of infirmitie, & not of ignorance of the truth, being ouercome with the terror of persecution, not beeing deceiued with the error of the Gentiles.
for it will be quickly answered, that his faith failed of infirmity, & not of ignorance of the truth, being overcome with the terror of persecution, not being deceived with the error of the Gentiles.
Neither will I stande vpon the presumptuous censure of Victor, who for difference in a Ceremonie, tooke vpon him to excommunicate all the Churches of Asia, for which hée was sharpely reprooued by Irenaeus, Polycrates, & other as Eusebius testifieth,
Neither will I stand upon the presumptuous censure of Victor, who for difference in a Ceremony, took upon him to excommunicate all the Churches of Asia, for which he was sharply reproved by Irnaeus, Polycrates, & other as Eusebius Testifieth,
& by the Bishops of Asia, which countermaunded him in his proud and vncharitable excommunication. I am able to iustifie my terme of countermaunding, NONLATINALPHABET.
& by the Bishops of Asia, which countermanded him in his proud and uncharitable excommunication. I am able to justify my term of countermanding,.
Therefore I will come to Pope Liberius, who at the first manfully resisted the Arrians, insomuch that for his constancie, hée was by the Emperor Constantius put out of his Bishopricke, and driuen into banishment:
Therefore I will come to Pope Liberius, who At the First manfully resisted the Arians, insomuch that for his constancy, he was by the Emperor Constantius put out of his Bishopric, and driven into banishment:
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But afterward being ouercome with tediousnes of banishment, and seduced by one Fortunatianus as S. Hierome affirmeth, he subscribed to the Arrian heresie,
But afterwards being overcome with tediousness of banishment, and seduced by one Fortunatianus as S. Jerome Affirmeth, he subscribed to the Arrian heresy,
Thus haue you a Pope deniyng the eternal diuinitie of our sauiour Christ conuicted of heresie, by ye testimonie of Hieronime, one that liued in the same Churche, not long after.
Thus have you a Pope denying the Eternal divinity of our Saviour christ convicted of heresy, by the testimony of Jerome, one that lived in the same Church, not long After.
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But yf Hieronyme alone bée not sufficient, what say you to Anthanasius? Is hée a credible witnesse? Hée liued in the time of Liberius and knewe him, hee affirmeth the same of him.
But if Jerome alone been not sufficient, what say you to Anthanasius? Is he a credible witness? He lived in the time of Liberius and knew him, he Affirmeth the same of him.
But if Athanasius bée not great enough to carry away the matter, what say you to Pope Damasus one of his successours, coulde hée erre or no? Uerily Pope Damasus chargeth him with reuolting vnto heresie, saying, That hée subscribed,
But if Athanasius been not great enough to carry away the matter, what say you to Pope Damasus one of his Successors, could he err or no? Verily Pope Damasus charges him with revolting unto heresy, saying, That he subscribed,
I knowe the impudent Papistes when they are driuen to the wall by this example of Liberius, for their last refuge, doe say that hee subscribed indeede to the condemnation of Athanasius, but not to the Heresie of Arries, which is a shamelesse lye, Ad subscriptioonem Haereseos, to the subscription of heresies saith Saint Hierome. The like dothe both Athanasius and Damasus affirme.
I know the impudent Papists when they Are driven to the wall by this Exampl of Liberius, for their last refuge, do say that he subscribed indeed to the condemnation of Athanasius, but not to the Heresy of Arries, which is a shameless lie, Ad subscriptioonem Haereseos, to the subscription of heresies Says Saint Jerome. The like doth both Athanasius and Damasus affirm.
Therefore wée haue founde one Pope falne into a damnable errour. After him wée finde, that Pope Innocentius erred, although not in so waightie a matter.
Therefore we have found one Pope fallen into a damnable error. After him we find, that Pope Innocentius erred, although not in so weighty a matter.
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For Innocentius defined against the Pelagians, that it was as necessary for infantes to eate the fleshe of Christe and drinke his blood in the Communion, as to bee Baptised.
For Innocentius defined against the Pelagians, that it was as necessary for Infants to eat the Flesh of Christ and drink his blood in the Communion, as to be Baptised.
Beholde Augustine saith, that Innocentius hath héere desined of this matter, and yet it is an error, which the Papistes them selues doe not holde at this day.
Behold Augustine Says, that Innocentius hath Here designed of this matter, and yet it is an error, which the Papists them selves do not hold At this day.
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But if any man thinke Saint Augustine no sufficient witnesse, to depose against Pope Innocentius, let him take paines to reade the Epistle of Pope Innocent himself, sent vnto the Bishop of Africa assembled in councell.
But if any man think Saint Augustine no sufficient witness, to depose against Pope Innocentius, let him take pains to read the Epistle of Pope Innocent himself, sent unto the Bishop of Africa assembled in council.
But héere I knowe the vaine replie of the Papistes, will bée readie to obiect, that Pope Innocent and Augustine, with the rest of the Catholike Bishops in that time, did practise in déede to minister the communion to infantes,
But Here I know the vain reply of the Papists, will been ready to Object, that Pope Innocent and Augustine, with the rest of the Catholic Bishops in that time, did practise in deed to minister the communion to Infants,
But if they were not so impudent, yt they had framed their foreheads not to blushe at any lye, they woulde neuer against so cléere testimonies both of Augustine and Innocentius, séeke to excuse them of that opinion, which they doe so willingly maintaine.
But if they were not so impudent, that they had framed their foreheads not to blush At any lie, they would never against so clear testimonies both of Augustine and Innocentius, seek to excuse them of that opinion, which they do so willingly maintain.
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both Augustine and Innocentius prooue the necessitie of Baptisme, by the necessitie of communicating, which may bot be graunted to any that is not Baptized.
both Augustine and Innocentius prove the necessity of Baptism, by the necessity of communicating, which may bot be granted to any that is not Baptised.
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Illud vero quod eos vestra fraternitas asserit praedicare, paruulos aeternae vitaepraemiis etiam sine baptismatis gratia posse donari, perfatuum est &c. But that thing which your brotherhood affirmeth them to preach, that young children may obteine the rewards of eternall life,
Illud vero quod eos Vestra fraternitas asserit praedicare, paruulos aeternae vitaepraemiis etiam sine baptismatis Gratia posse Donari, perfatuum est etc. But that thing which your brotherhood Affirmeth them to preach, that young children may obtain the rewards of Eternal life,
Beholde saith Augustine vpon these wordes, Pope Innocent of blessed memory (euery Bishop was called Papa in his time) saith, that little children cannot haue life, without the baptisme of Christ,
Behold Says Augustine upon these words, Pope Innocent of blessed memory (every Bishop was called Papa in his time) Says, that little children cannot have life, without the Baptism of christ,
as they did the other in the third of Iohn as though Chirst had spoken of the sacrament of Baptisme, whiche hee saith of the necessitie of regeneration.
as they did the other in the third of John as though Christ had spoken of the sacrament of Baptism, which he Says of the necessity of regeneration.
For S. Paule forbiddeth any man or woman, to presume to the Lordes Table without examination and iudging of themselues, which thinges because infantes cannot performe, it can be none other,
For S. Paul forbiddeth any man or woman, to presume to the lords Table without examination and judging of themselves, which things Because Infants cannot perform, it can be none other,
but a méere prophanation of the Lordes Supper, to minister it vnto young infants, euen as it was of them which ministred it vnto dead bodies vpon the same erronious persuasiō of the necessitie thereof vnto eternall life.
but a mere profanation of the lords Supper, to minister it unto young Infants, even as it was of them which ministered it unto dead bodies upon the same erroneous persuasion of the necessity thereof unto Eternal life.
as we sée by manifest Analogie and proportion, that the Sacrament of baptisme, hath vnto the Sacrament of Circumcision, which was the Sacrament of regeneration,
as we see by manifest Analogy and proportion, that the Sacrament of Baptism, hath unto the Sacrament of Circumcision, which was the Sacrament of regeneration,
For in the institution of the Sacrament of Passeouer, the Parents were commaunded to teache their children the right vse thereof, beside that many things were to bée doone in the celebration of it,
For in the Institution of the Sacrament of Passover, the Parents were commanded to teach their children the right use thereof, beside that many things were to been done in the celebration of it,
I will therefore leaue Innocentius and come to Pope Honorius, which was condemned in the sixt generall Councell, holden at Constantinople for defending the heresie of the Monochelites, which affirmed that our Sauiour Christ had but one will as God, which was all one in effect,
I will Therefore leave Innocentius and come to Pope Honorius, which was condemned in the sixt general Council, held At Constantinople for defending the heresy of the Monochelites, which affirmed that our Saviour christ had but one will as God, which was all one in Effect,
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This heresie did pope Honorius hold while hée liued, as was prooued by his owne writings vnto Sergius Bishop of Constantinople, so that both the Popes of both the Romes (for Cōstātinople, was called new Rome) were at once infected with that horrible heresie,
This heresy did pope Honorius hold while he lived, as was proved by his own writings unto Sergius Bishop of Constantinople, so that both the Popes of both the Romes (for Cōstātinople, was called new Room) were At once infected with that horrible heresy,
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why the Pope shoulde not bée burned for an Heretike? Peraduenture you will say, those Councels were not confirmed, by the Pope, yes verily, the one by Leo the seconde, the other by Pope Adrian the first,
why the Pope should not been burned for an Heretic? Peradventure you will say, those Counsels were not confirmed, by the Pope, yes verily, the one by Leo the seconde, the other by Pope Adrian the First,
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For I will bring foorth no lesse witnesse, then Pope Leo the second himselfe, which in his Synodall Epistle, by which hée confirmeth the decrées of the sixt Councell of Constantinople, as you may reade in the 18. actiō of that Councell, hath these wordes.
For I will bring forth no less witness, then Pope Leo the second himself, which in his Synodical Epistle, by which he confirmeth the decrees of the sixt Council of Constantinople, as you may read in the 18. actium of that Council, hath these words.
Nec non & Honorium qui hanc Apostolicam sedem, non Apostolicae tradn ionis doctrina lustrauit, sed prophana proditioone immaculatam fidem subuertere conatus est? Likewise (saith hée) wée doe accurse the inuentors of the newe errour (and so nameth a number of heretikes) and also Honorius, which did not lighten this Apostolike Churche, with the doctrine of Apostolike tradition,
Nec non & Honorium qui hanc Apostolicam sedem, non Apostolic tradn ionis Doctrina lustrauit, sed Prophane proditioone immaculatam fidem subuertere conatus est? Likewise (Says he) we do accurse the inventors of the new error (and so names a number of Heretics) and also Honorius, which did not lighten this Apostolic Church, with the Doctrine of Apostolic tradition,
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Well, to be briefe I will omit Pope Vigillius which was priuily an Eurichian, as Liberatus chargeth him, by an Epistle that hee write to the heretikes at the instinct of the Empresse which fauoured them:
Well, to be brief I will omit Pope Vigillius which was privily an Eurichian, as Liberatus charges him, by an Epistle that he write to the Heretics At the instinct of the Empress which favoured them:
hée was also condemned and accursed by Pope Syluerius. I will come to the councell of Constance, at which time there were no lesse then thrée Popes at once.
he was also condemned and accursed by Pope Syluerius. I will come to the council of Constance, At which time there were no less then thrée Popes At once.
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Iohn the 23. of some called 24. Gregory the 12. and Benner the 13. All which by authoritie of the Councell being deposed, a Decrée or Canon was made, declaring that the generall councell was aboue the Pope,
John the 23. of Some called 24. Gregory the 12. and Benner the 13. All which by Authority of the Council being deposed, a decree or Canon was made, declaring that the general council was above the Pope,
But least this approbation might be thought to be extorted by feare, because hée was imprisoned or of hope that hee might be restored and confirmed in his papacy:
But least this approbation might be Thought to be extorted by Fear, Because he was imprisoned or of hope that he might be restored and confirmed in his papacy:
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whether they did acknowledge that the generall Councell coulde not erre, & whether they did acknowledge the Councel of Cōstance to be such a Councell as coulde not erre, which Councell decreed, that the Pope was inferiour to the Councell,
whither they did acknowledge that the general Council could not err, & whither they did acknowledge the Council of Cōstance to be such a Council as could not err, which Council decreed, that the Pope was inferior to the Council,
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For at the same time, that the Councell of Basill, was held in Germany, the Councell of Ferraria and Florentia, was held in Italy, that was of the cleane contrarie iudgement concerning the Popes superioritie to that of Basill and Constance. But it will be obiected, that the Councell of Basill lacked the Popes confirmation.
For At the same time, that the Council of Basil, was held in Germany, the Council of Ferraria and Florence, was held in Italy, that was of the clean contrary judgement Concerning the Popes superiority to that of Basil and Constance. But it will be objected, that the Council of Basil lacked the Popes confirmation.
No truely, for although I might alledge the confirmation of Pope Foelix, whiche was chosen by the same Councell after they had deposed Eugenius for his contumacy,
No truly, for although I might allege the confirmation of Pope Felix, which was chosen by the same Council After they had deposed Eugenius for his contumacy,
& the Bull of Pope Nicholas the fift, which succéeded Pope Eugenius, and confirmeth all thinges decreed in the Councell of Basill, yet I will stande vpon the very same Eugenius the fourth, which gathered & held the Councell of Ferraria and Florentia against the Councell of Basill. For euen the same Eugenius, after he had in thrée solemne Buls, in which hée complayned that the Councell of Basill vsurped authoritie aboue the Pope, decreed the dissolution of the same, condemning all the doings thereof:
& the Bull of Pope Nicholas the fift, which succeeded Pope Eugenius, and confirmeth all things decreed in the Council of Basil, yet I will stand upon the very same Eugenius the fourth, which gathered & held the Council of Ferraria and Florence against the Council of Basil. For even the same Eugenius, After he had in thrée solemn Bulls, in which he complained that the Council of Basil usurped Authority above the Pope, decreed the dissolution of the same, condemning all the doings thereof:
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at the length, was compelled to reuoke his own Bulles, and to declare, that the Councell was lawfully cōtinued, notwithstanding his Bulles and decrees to the contrarie.
At the length, was compelled to revoke his own Bulls, and to declare, that the Council was lawfully continued, notwithstanding his Bulls and decrees to the contrary.
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when they were incorporated into the Councell, to defende that Councell, and by especiall wordes, to defend the decrée of the Councell of Constance, made in the fourth Session therof:
when they were incorporated into the Council, to defend that Council, and by especial words, to defend the Decree of the Council of Constance, made in the fourth Session thereof:
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Last of all, by his Presidentes, hée accepted such presidency of the Councell, as the councell would graunt, which was without all iurisdiction of compulsion, béeing him selfe compelled to retaine that order of proceeding, with the councell before his presidency was admitted, had obserued and woulde not change:
Last of all, by his Presidents, he accepted such presidency of the Council, as the council would grant, which was without all jurisdiction of compulsion, being him self compelled to retain that order of proceeding, with the council before his presidency was admitted, had observed and would not change:
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and the same pope against himselfe, and all this is one question, whether the pope or the generall Councell ought to bée taken as an infallible rule of truth, that cannot erre.
and the same pope against himself, and all this is one question, whither the pope or the general Council ought to been taken as an infallible Rule of truth, that cannot err.
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but because the time is so far spent, yt I shall not be able to go through it, I will altogether omitt it, desiring God of his infinite mercy, that as hee hath testified by his sonne our sauiour Christ Iesus, yt we can haue no accesse vnto his Maiestie, without sanctificatiō in the word of truth:
but Because the time is so Far spent, that I shall not be able to go through it, I will altogether omit it, desiring God of his infinite mercy, that as he hath testified by his son our Saviour christ Iesus, that we can have no access unto his Majesty, without sanctification in the word of truth:
so it would please him by his holy spirit, to cōsecrate & dedicate vs wholy vnto his pleasure, that following the infallible rule of truth described in his holy word, we may glorifie his name in this life,
so it would please him by his holy Spirit, to consecrate & dedicate us wholly unto his pleasure, that following the infallible Rule of truth described in his holy word, we may Glorify his name in this life,
