truth wittingly 14. 15 Of such as do resist the truth and persecute it through ignoraÌ„ce 1516 How that the want of the knowledge of god his truth 15. 17 Of the great care and diligence that is in men 17. 18 Of the diligence that is in men to do euyll 18. 19 Of the vices that make men ignorant of god of his truth 19. 20 Of such as do contemn the knowledge of God 20 21 Of the tru knowlege of god 22. 22 Of the true study of the holy scriptures 23. 23 Of such Christians as are ignoraÌ„t of the word of God 23. 24 How much necessary the study of the word of God is 25. 25 Of the desired ignorance 26. 26 How that the publicatioÌ„ that God hath made of hys word 27. 27 Of the meanes by which god hath and doth declare him selfe dayly to men 27. 28 Of those that cloke their rebellion agaynst the woord and wyll of God 28. 29 Of those whiche coÌ„mit idolatries to their princes 30. 30 Of the offices of good princes and good subiectes 31. 31 How those men obey the deuill not their princes 32. 32 Of lawfull lawes of Christian Princes 33. 33 Of vnfaythful seruantes to Princes of their councels â–ª agaynste God 34. 34 Of the iudgement of the Christian doctrine and by whom it must be reported 35. 35 Of the causes why the Princes shuld enquire of the wil of god at the mouth of his ministers 37. 36 Dishonour done to God by suche as vouchsafe not to enquire of his wyl at the handes of his ministers 38. 37 What meane and order Princes ought to kepe in iudgmeÌ„t of thinges apertaining to religioÌ„ 39. 38 Howe men ought to haue greater care for matters appertayning to religion 41. 39 How that men make more accouÌ„t of their promises then of theyr consciences 42. 40 Of the care that ought to be had to know yâ— way of saluatioÌ„ 44. 41 Admonitions in the holye Scriptures against false Prophetes 45. 42 How great busines letteth yâ— hearing of the word of God 46. 43. Meanes to aduaunce or hinder the busines of men 48. 44. Mockers and haters of the Gospel and wil seme no. 49. 45 Of Epicurians amoÌ„g the Christians their diuersitie 50. 46 Testimonies of Epicurians of Gods prouidence iustice against their false opinions 51. 47 Light of gods worde geuen to meÌ„ the nature of the same 52. 48 The authoritie of holy scripture 53. 49. Diuelish peruersitie of EpicuriaÌ„s their agreement with the doctrine of Mahomet 56. 50 Of mans traditions 57. 51 How we ought not to do yâ— which semeth good onely in our owne sight and opinion 58. 52 Of the workes that are done to a good intent 60. 53 To vnderstand whether god haue ordained sundry religions or no 61. 54 Of the causes of the diuersitie of the positine lawes 62. 55 Of the agreemente of the positiue lawes wyth the Ceremoniall lawes 63. 56 What libertie God hath geuen in the vsage of ceremonies 65. 57. ⧠The second Dialogue OF the reasons which cause manye to desire and wayte for a Councell 68. 1 Of the difference that is in Christendom in matters of religion and what it doth 69. 2 What profite the Church of God may receiue of Councels and of their issues 70. 3 Of the hope that menne may haue of the couÌ„cel in these daies 72. 4 Of the meanes of the enemies of the truth for the maintenance of their kingdoÌ„ false religioÌ„ 73. 5 Of the dauÌ„ger into the which they cast theÌ„selues which atteÌ„d onelye vpon Councels 74. 6 Of christiaÌ„ princes to reforme the Church by meane of a generall â—oâ—â—cell 75. 7 Of 〈◊〉 negligence and want that 〈◊〉 â—he ministers of the church 76. 8 Of the empeachments of men in yâ— reformatioÌ„ of the church 78. 9 How difficulte it is to assemble a lawful CouÌ„cel at this day 79. 10 How the Christians hinder the reformation of the Church 81. 11 What Councel the true christians ought to follow 83. 12 Of such as woulde agree the doctrine of Iesus Christe and that of Antichrist together 84. 13 The Interim maye not be receyued neither into the Churche of christ ne yet of Antichrist 85. 14 Of such christians as be Newters and indifferent 86. 15 For what cause the Interim hath his name of an aduerbe 88. 16 The profite that those that be instructed in Gods word may receiue by the Councels 89. 17 We oght not to be the disciples of meÌ„ but of Iesus Christ 90. 18 The word of God dothe authorise it selfe 92. 19 What goodnes men may receyue of a good CouÌ„cel and what euil of an euil Councel 93. 20 What the good Councels may do to the wycked 94. 21 What frute the church may receue of the lawful Councels 96. 22 What prayse is due to good princes and magistrates 97. 23 Hipocrisy of such as depend vpon meÌ„ in matter of religion 98. 24 How we are disciples of men and how of Iesus Christ 100. 25 Of the nature and vertue of true fayth 101. 26 Of the honor that is due to good true teachers in the church 103. 27 Of the diffâ—rence of the apostles prophets and of those that came after them 105. 28 The Councell of S. Auâ—â—â—â—yne concerning Councels 〈◊〉 â—â—itings of the Fathers 〈…〉 ⧠The third Dialogue intituled The authoritie of Councels OF the assistance of the holy ghost in lawful Councels 109. 1 What is to be desyred in CouÌ„cels those which are most excellent 111. 2 Of the weakenesses which wer in the Councel of Nice 112. 3 Of the contrarieties betwene the bishoppes ministers that haue bene in many aunciente Councels 113. 4 Of the contradictioÌ„s of the popes and their decrees 114. 5 Of the contrarietie of the decrees of many Councels 116. 6 Of the contrarictie of certain couÌ„cels concernyng the difference of meates 118. 7 Of the decrees of the Councels of Constance and Basle touchyng the Lordes supper vnder bothe kyndes 119. 8 Contrarietie in many CouÌ„cels coÌ„cernyng Images 120. 9 Of the Councel of Carthage concerning the Baptisme administred by heretiques 121. 10 OpinioÌ„ of the papists concerning general and particular CouÌ„cels 122. 11 Of the abuses and errors whiche haue ben broght into the church 122. 12 Of those that would haue the prelates of the church to correct the abuses that therin are 124. 13 Thinges of them selues sufficiently resolued without resolution of the Councel 125. 14 The liberty of Christians in reforming abuses 127. 15 The passages which the Papistes alledge to authorise their Councels 129. 16 The holy ghost is not bounde to any kind of persoÌ„ or estate 1â—9 17 Of the asseÌ„bles of yâ— faithful 131. 18 Of the Councels of the hereticks condemning the CouÌ„cels of the faythful 132. 19 The contradicions of the auncieÌ„t Councels declare that the councels may erre 134. 20 No hope for the ChristiaÌ„s to haue a lawful Councel 136. 21 What praiers men ought to make for their
such as did abstaine from eating of any meate thorow supersticion and that which the Pope Martin helde did the like The thyrd Councell of Tolede did accursse those that should forbid men to eate And the Pope Eleutherius did ordayne that no maÌ„ should refraine throughe supersticion from eatyng of any meate that was agreable with mans nature On the contrarie the Romaine CouÌ„cell did forbid to eate fleshe on the Saterday and afterward that defence was extended further as we see at this day to Friday Vigils Imber dayes and Lent T. The Papistes will replie agaynst this and say that by makyng of those statutes concerning the forbiddyng of meates they do nothing agaynst the auncient Decrees and Councels for so much as they do abstaine neither for supersticioÌ„ ne yet for any euill opinion that they haue of the good cretures of God as did the auÌ„cient heretikes but onely for abstinence D. I vnderstand it well but if they do it for abstinence how happeneth it that they haue on those dayes these kindes of meat which are forbidden in so great abhomination Why do they attribute to their abstinence so great merites why do they not rather put difference in the quantitie of the meate then in the kind whiche they do not at all T. It is euen so ¶ Of the Decrees of the Councell of ConstaÌ„ce and Basle touchyng the supper of the Lorde vnder both kyndes and of the supremicie of the Pope and of the Romishe Churche and of their contrarietie D. LEt vs now procede to other matters The Councel of Constance did forbid to administer the supper of the Lorde to the people vnder both kindes to wit of bread and wyne and the Councell of Basle did graunt both the one the other to them of Bohemia But there is a more strauÌ„ge matter That same very Councell of Constance doth euidently speake agaynst it selfe and agaynste that of Nice of Aphrique the whole Churche of the East and Aphrique For it condempned that article of Iohn Hus to wit That the Pope by the authoritie of the worde of God is not the head of the Churche yet was it decreed in that same CouÌ„cell that the Councell was aboue the Pope whiche thynge doth very well agree with the sentence of S. Ierome which sayth if there be question of authoritie that of all the world is greater theÌ„ is that of one towne in like sorte is the whole Church greater then one Romishe Church and the Romish Church is not aboue the vniuersall Church but on the contrarie the vniuersal Churche is aboue the Romish Church Now if the Pope haue authoritie ouer all Churches and yâ— the Councell doth represent them it doth folow both that he is aboue the Councell and that he is not aboue the CouÌ„cell contrarie to the determination of the sayd Councell of Constance whiche is mingled with manifeste contradictions I leaue a parte that whiche they did define That the Churche was not the vniuersitie of the predestinate that our good worckes must helpe to saue vs as well as the grace of God I speake not at all of the Decree that was made in the same Councell that men ought not to holde any promise othe or safeconducte made or gyuen to heretikes whiche thynge forthw t was put in vse not agaynst heretikes but agaynst the seruauntes of God whiche were there condempned for heretikes and were burned as heretikes T. Yet was thys a general Councell D. It was so T. I do not a litle maruell that such matters could passe in a generall Councell whiche the heathens would not haue passed but would rather haue iudged it meete to kepe promesse euen with a mans very enemyes ¶ Of the contrarietie that hath bene in many Councels concernyng Images D. IF I should alledge the dissentions that haue ben in diuerse CouÌ„cels concernyng Images it would require Enti de Re. Ro lib 23 Anton. Florent a longe tyme. For Gregorie the iij. decreed by his Councell in Italie that Images should be honored in the Churches and did reuolte and caused Rome and all Italie to rebell agaynst the Emperour Leo the iij. whiche was of contrarie Auspurg in â—hro minde And afterwarde Constantine the v. sonne to the sayd Leo did ordeyne the contrarie in the Councell of Asia and Gretia about the yeare seuen hundred fortie and sixe at the which there were assembled thirtie eight Byshops at Constantinople Agayn Stephen the iij. Pope condempned this Councell of Constantine by an other Councell whiche he caused to be holden at Rome in the Church of Laterane by the Bishops of Italie and Fraunce The which thynge was done again by an other Councel in the tyme of Hirâ—ne wyfe to Leo the iiij After that the Councell of Nice in the which the Greekes would haue condempned the Images agayne was enforced to breake vp by meanes of the dissentioÌ„s that there were and throughe the practises of those that helde for the Pope Whilest these thinges were in hand in Grece the Councel Elibertin was holdeÌ„ in Spayn by twentie nine Bishops and thirtie sixe Spanish Priests which pronounced their sentences against Images who were also condeÌ„pned by the twelfeth Councell of Tolede and afterward for the Popes pleasure and for the French kinges sake they were agayne alowed by an other Councell T. Here was good stuffe ¶ Of the Councell of Carthage concernyng the Baptisme administred by heretikes D. IT is no maruayle since that the Romishe Popes haue vsurped tyrannie ouer the Church and especially sythe the tyme of the Emperour Phocas if that there hath beene smal reason to be found in any of the Councells but I wil alledge you others more auncient It was concluded in the Councell of Carthage at the which S. Cyprian was present Euseb 7. c. 5 with lxxxvi Bishops to wit in maner with all the Bishops of Aphrike Numidie and Mauritanie that the Baptisme administred by heretikes shoulde haue no place but that those which had beene Baptised by them shoulde bee Baptised agayne The which sentence was afterward condempned as appeareth Dist 5 quare ¶ Of the sentence and opinion of the Papistes concerning the generall and particuler Councells and of the diuersitie of their decrees T. THese against whoÌ„ thou doest inuey will confesse vnto thée that the Councells yea the general Councels in that that concerneth the manners and discipline of the Church haue oftentimes determined diuerse thyngs without any preiudice of the fayth according to the condition circumstance of the places times and men and such lyke De consangui affiniâ—a cap. non debet For this cause Innocent the third sayd That it ought not to be iudged a thing worthy of blame if that according to the chaunge of time mens ordinaunces dyd also chaunge chiefely when an vrgent necessitie and an apparaunt commoditie doth requyre it For God himselfe hath chauÌ„ged diuerse of those things in the new Testament which he ordeined in the olde And
Pope Iulie the firste did greatly reproue as Platina doth witnesse the Bishops of the East and chiefly the Arrians Plat in Iuâ— bycause that without his consent and agreement they had holden a Councell at Antioche whiche he sayd they myght not lawfully do consideryng that the Romish Church was aboue al other Churches notwithstandyng the Bishops of the East were not without reason on their sides to defende them with all agaynst the arrogancie of the Pope saying that ther was greater reason why the Churches of the East should haue the preheminence then the Romishe Church or any other of the Churches of the West bycause the Gospell was brought from the East into the West and that then the Imperiall seat was not at Rome now be it that the Councels haue ben holden either at the appointmeÌ„t of Emperours or Popes or by the consent of both the issue alwaies hath ben such as hath ben the doctrine religion of the Emperours Popes which haue holdeÌ„ theÌ„ For if they haue ben heretiks the conclusioÌ„ hath ben made in the fauour of the heretikes if they haue ben faithful they haue concluded in the fauour of the faithful And if the heretickes haue founde fauour in some CouÌ„cels where the Romaine Popes haue not ben The like haue they done in those where the Popes haue presided since they haue attained to the see of Antichrist Wer not al those thinges very coombersome and more apte to trouble the Churche and to offend the poore Christians then to edifie them T. That is very cectayne ¶ Hovve there is no hope that the Christians shall euer haue any lavvfull Councell and reformation in the Churche by the meanes of the Pope or of any of his if they beare any authoritie there D. ANd if there should be holdeÌ„ yâ— best CouÌ„cell yâ— were possible to be asseÌ„bled in all the whole world there is no doubt but that the Pope his would coÌ„deÌ„pne it Yf it wer not to their mind For it is an iÌ„possibilitie that it shuld both please theÌ„ and yet be a lawfull CouÌ„cell And to waite that the Pope his should prouide for it accordiÌ„g as it is mete this should be a great folly we se the experieÌ„ce of their doings at this day in such matters to be eueÌ„ wholly such as was that of the auncient heretikes in tyme passed For it is certaine that the Pope will do nothing but for his owne coÌ„moditie as it hath ben already right well sene in all that euer hath ben done by him his in these affaires T. Shewe me wherin D. Let vs see if he haue not alwayes chosen apte meate places to holde a Christian general CouÌ„cel franck free for all nations Let vs see what worthy Councell there hath ben holden euen to this day at Mantoa at ViceÌ„ce at Trent at Bologne The Almaignes haue desired a CouÌ„cell that an asseÌ„ble mighte be had they haue preseÌ„ted the confession of their fayth they haue offered to maynetaine their doctrine by the woorde of God yet for all that they were neuer but alway condemned and holden for heretikes and schismatikes with al their reason diets and Councells because they were not allowed by the holy Apostolike sea nor signed with the marke of the beast What is there then to be done If there be a Councell holden by the one sort the other will condempne it And on the other side to tary til all the contrary parties be agreed as it were needefull that shoulde bee as farre out of reason as to tarie vntill Herode and Pilate Annas and Cayphas the Scribes and Phariseis the Saduces and Herodians with all their whole Sinagoges should agrée with the Apostles and the church of christ whom they persecuted and followed to the death Shall we tary til this great king of Babilon the Romyshe Antichrist which beareth the three crownes in token that he is king of kinges which maketh hys feasts and banckets to his princes gentlemeÌ„ curtyzanes and whoores as dyd Balthazar the king of Babilon doe come and throwe downe these three crownes to take vp the crowne of Iesus Christ and that he wil leaue his pleasures and delites and chaunge them into the pouertie of the Apostles Shall we tarye till he and his which drincke the bloude of poore innocentes in cuppes of siluer golde which they haue robbed and spoyled from the temple of God will deliuer vp the towne of Babilon and to make it subiecte to Iesus Christ the king of kings of whom they haue stollen the titles and occupyed the Lordships And that they will restore to the temple of God and to the holy citie Ierusalem that whiche they haue stollen from them and to shedde their bloude to fight vnder his enseigne and to builde vp vnto him his holye citye and to render vnto hym hys ornamentes and vessells whereof they haue spoyled him T. I beleue that his meaning is farre otherwise and that he hath determined to get more for he is not yet full D. No nor neuer will but will be alwaies more hungrye and insatiable he wil neuer yeld vntill the tyme that God himself do come and write the sentence vpon the wall or furniture thereof as he did to Balthazar the king of Babilon his predecessor vntill the time that he be beaten flat downe by the sword of Dani. v God Babilon taken wonne according to the destruction therof fore shewed in the Apocalips And so shal there neuer be any remedie but they shall goe on from euill to worse Apoc. xviii ¶ VVhat prayers all men ought to make for their princes to the end that they maye employe that povver vvhich God hath geuen them to the ayde of the people of God vvhat a blessing of God it is vpoÌ„ such people as haue such princes T. WHat is ther theÌ„ to be done in yâ— meane while D. It semeth to me that I caÌ„ not for this preseÌ„t geue better couÌ„cell theÌ„ to will meÌ„ first to praye vnto the Lorde that he will first sturre vp for vs good kings princes to touch their harts as he hath alreadie touched the hartes of Cyrus and Darius kinges of the Medians of the Persians to make theÌ„ to come â— Chro. 36 â— Eso 1 by the meanes of the true Ministers of Iesus Christ to besiege that great Citie Babilon to destroye that cruell beast renouncing the mark of the same which they haue so long time borne to deliuer the poore innocentes and the poore people of God which ar captiue to take theÌ„ froÌ„ the burning fornace of Babilon to the end the being wtout feare of our enemies we might serue Iesus Christ our king in all freedome of spirite But this can not be brought by the sword by armes nor by mans power but onely by the cutting sworde of God which is in the mouth of Iesus Christ by whose breath the wicked vngodly Apoc. xiii Esay â—xi ii
the which sentence S. Chrysostome agreeth well saying that the Councell maye ordeine nothing against the word of God for what so euer Hom. de perfect Euang is ordayned against the holy Scripture is errour ¶ Of the true Councels vvhich do excell al the reste in authority ar the rule by the which al the rest must be examined T. THose which desire a Councell shoulde consider in the same what hath bene ordained by that auncient Councells by the holy Scriptures to the end that men may know which is the true doctrine of the Church which men oughte to embrace D. We haue very good meane to know it and not to tarye at all for a Councell For among al the Councells there are chieflye two of the authoritie that all the reast are nothing in comparison of them by whom all the reast must be measured whose decrees are so plaine that there is no doubt in them but that euery man that wil be gouerned by them may vnderstand them as it is nedefull for al those that will be saued T. I did thinke there had bene foure generall Councells to witte that of Nice of Constantinople of Ephese and of Chalcedone the which S. Gregory confesseth to receaue allowe and honour as he doth the foure bookes of the holy Grego iâ— Registr diâ—inc 5 Gospell D. I do also confesse that these foure were that principall of all those that were holden sythe the Apostles time but it semeth to me that Gregorye doth geue vnto theÌ„ more authoritie then he ought to do in comparing them to the bookes of the foure Euangelistes But what soeuer they be the two of the which I speake are yet muche more auncient then are those of far greater authoritie for God himselfe in proper person did there preside did speake with his own mouth dyd there shew his presence in great maiestie and by great and excellent myracles tokens T. In what place and at what time were these Councells holden D. The first was holden in the Mount Synai in the beginning of the third moneth after that God had brought the people of Israell forth of the land of Egipt The other was holden in the country of Iewry namely in the Mount Sion in the Citie of Ierusalem at that tyme that our Lorde Iesus Christ was seene vppon earth and that he did accompanie among men in the forme of man but they were called and assembled by other meane then the Councells of the Papistes holden in other sorte ¶ Of the authoritie of the princes and of the Popes concerning the Councells and of the Popes tyrannie in that behalfe and vvhat aduauntage he hath at this present T. SEing we are happened vppon this matter of calling holding of Councells I would be verye glad if that thou wouldest declare vnto me some little peece of the order that the papistes do obserue in holding of Councells to the end that I might the more easely vnderstand if we should haue as small hope in theÌ„ as thou hast D. Thou doest aske of me a verye hard thing For how should I declare to thée that order of those which haue no order But the trouth is that thou makest yâ— matter somewhat the more easye in that that thou requiresâ— of me but a litle But yet I know not where to finde yâ— litle yâ— thou doest aske of me if it be true which I haue heard of meÌ„ worthy of fayth which haue bene present haue seene yâ— experience of it Thou shouldest haue spoken a greate deale more aptly if thou haddest required me to declare vnto thee the disorder the which alwaies they cloke in such sort that it shall seeme in dede to those that shall beholde the manner of their proceding that they wil obserue the order that hath bene vsed in the auncient Councells sauing that the Popes do alwayes seke to encroche not only vpoÌ„ the authoritie of Emperors kings Christian princes more then the auncient bishops did but also vpoÌ„ the word of god the Church T. In what sort D. We haue alreadie shewed how the auncient Emperours kings Christian princes did accustom to assemble the CouÌ„cells not alwayes by tirannie but by good accorde agrement with the good Bishops the true pastors of the Church now the Popes do not onely take vnto them authoritie ouer Emperours kings christian princes such as in time passed they were wonte to haue ouer the Popes the other Byshops But also wheÌ„ they haue had the meanes They haue caused Councels to be holdeÌ„ of their own authoritie in despite of the Emperors princes â–ª wheÌ„ they did know that they coulde not haue the Emperours and princes at their deuotion as we haue alreadye shewed by example But now in these daies because that the greatest number and the greatest princes of Christendome are much at the deuotion of the Pope they do more easely agree together in this poynt theÌ„ those which are of contrarye religion â–ª if there be any other which do not well agree with him he maketh no great accompt of them but estemeth them vnworthye of his Councell T. Hath he not reason so to do ¶ Of the manner of the proceeding of the Papistes in their Councels and of their presidentes and of the princes Ambassadours that are sent thither and of their instructions and of the practise of the Pope and his and of the disputations that they haue there D. THe Councell being appoynted and called if the Pope the Emperour the Kinges and the Christian princes be not there present they haue then there their Ambassadours Legates to represent their persons they haue also their instructions to lead them according to that yâ— euery of theÌ„ hath in charge if that Pope be not present to preside then his Legates do preside These worthy meÌ„ before they come thither do first aske as it is mete for such Prophets as they ar at the mouth not of the soueraign god but of the Pope their God vpon earth to vnderstand of him how he will haue theÌ„ to conclude in the Councel For seing that he is God he hath also his holy spirite agreable to his deitie And when they are in this sort well instructed of that will of their God theÌ„ go they on inspired with his sprite do put forth to the Councel those articles which they haue in charge from their God to propone whose kingdooÌ„ glory they haue chiefly in recoÌ„meÌ„da cioÌ„ WheÌ„ this is don theÌ„ they dispute of theÌ„ in soÌ„e gret haul and ther those that wil dispute are heard not to find out therby the truth to conclude accordyng to the same but to make a countenance to hold some forme of a lawfull CouÌ„cel in the which it was accustomed to geue audience to all that woulde come as wel of that laitie as of meÌ„ of the church for the coÌ„clusioÌ„ that shall be made is already determined in the secret Councell
the same and more occupyed in other affaires chiefly princes whiche are dayly troubled with busines vpon busines from all partes T. That is very true D. This is also to be considered That althoughe God be bound to no sorte of men or estates but that he may distribute his giftes and graces to whom it pleaseth him yet for all that the matter is so that he hath a great regarde to that holy Ministerye whiche he hath ordeyned in hys Churche Wherfore he doth commonly more adorne with his giftes and graces those whiche he hath iustly and lawfully called to the same then any others In like sorte that for the loue of the same he doth bestow often tymes goodly and excelleÌ„t Num. 14. Iohn 11. 18 gifts eueÌ„ vpon those that are euil to the end they shal serue in his Church of the whiche he hath continually a singular care we haue manifest example hereof in BalaaÌ„ and Caiphas for althogh he wer as euil a maÌ„ as the erth doth bear that the gift of god did profit him nothing as touching him selfe yet notwithstanding for the loue of him whose persoÌ„ he doth represeÌ„t as s Iohn doth right wil giue vs to vnderstaÌ„d Iohn xv God to honor this holy ministery ordained in his law hath made him to Prophecie Althoughe he haue reproued that man all his couÌ„sels T. This is worthy to be coÌ„sidered D. Then if princes and al other men do this honor to those that are skilfull in any thing to demaunde their aduise and couÌ„sell and in that behalfe to be gouerned rather by them then by any others they should do great dishonour not onely to the Ministers of God but also to their ministery to God which is auctor therof if they esteme theÌ„ lesse in their estate and do make lesse accouÌ„pt of their counsell then they do of the counsell of others whiche are not of like price ¶ Of the dishonour that those kynde of men doo vnto God vvhiche doo not vouchesafe to enquire of his vvill at the haÌ„des of his Ministers and vvhat authoritie the Ministerie of the Churche hath ouer all men T. THey would not do them so great honor as did the ancient PagaÌ„s and Idolaters here to fore to their false Prophetes For bycause they did holde them for true Prophetes yet in their error they had thys reuerence towardes God that hardly durst they enterprise any thyng that was of importauÌ„ce chiefly in things that appartained to Religion without inquiringe of the will of their Gods at the handes of their Prophetes D. Thou sayest truth And therefore it should be a great dishonor reproch to those that are Christians if they do not God and his Prophets so great honor at least as did the Pagans and Idolaters to the deuill and his Ministers thincking to honor God and his seruauntes And beside this yf ther were none other reason but onely this which is to wit that God hath willed that his Church should be gouerned by the ministerie of his word which if it wer not but only to obserue the order that God him selfe hath appointed yet is it requisâ—te that all men both great small submit theÌ„ to that holy ministery to that order which god hath established in the same as al the good kinges princes of the people of God haue alwayes done notwithstandyng they haue ben maruelously endued with the giftes of God Was ther euer prince kyng or Prophet more excelleÌ„t then Dauid whiche was both a king and a Prophet T. I thincke not D. Yet notwtstaÌ„ding wheÌ„ he would gyue order for the building of the teÌ„ple for that offices ministeries appartayning to that seruice of God he did take in haÌ„d nothing wtout the aduise of the Prophetes of the Lord namely of NathaÌ„ by 2. Sam. 7 i. Chro. 17. whoÌ„ he vnderstode that the Lords wil was that the teÌ„ple should not builded by him although he had determined and purposed it but by his sonne Salomon In like maner Moses Exod. 1â— that great and excellent Prophete did he contemne the counsell of Iethâ—o his father in law whiche was of farre meaner estate then he ¶ Of the meane and order that princes should kepe in iudgement of thinges appertaining to Religion and to the reformation of the same T. ALl those things do confirme the opinioÌ„ of those that wil coÌ„mit all things yâ— touch Religion to those that are called meÌ„ of the Church without dealing therin theÌ„ selues D. Yf thou diddest wel vnderstaÌ„d me I did not coÌ„clude that princes other men should so addresse theÌ„ to the Ministers of the Church in matters of ReligioÌ„ coÌ„science that they should not deale therin so far as their office should require and to take good hede to what kinde of men they came least that in stede of commyng to the true Prophetes of God and Ministers of Iesus Christe they should addresse them to false Prophetes and Ministers of Antechriste as often tymes it happeneth T. This matter is perillous D. Therefore as those men are greatly to be blamed that make none accoumpt of the true Ministers of God and of hys Churche but wyll gouerne the Churche and determine of those thynges which appertayne to the reformation of the same folowing their own fantasie and opinion or els as though they had to determine of some worldly policie euen so on the contrarie part these kinde of men are greatly to be blamed whiche will not deale in it at all but suffer others to determine of it euen as it pleaseth them and are ready to execute that whiche others shall appoynte without hauynge any consideration of the thynge them selues But euen as shall please the others without due examynyng and vnderstandynge what they do For as the firste sorte vsurpe a greate tyranny ouer the Churche and ouer the Ministerie of the same lyke vnto that of the Antichriste who hath plucked to hym selfe the authoritie to dispose of the Churche at hys pleasure in lyke maner this laste sorte do wronge to them selues and do frame and establishe a derye daungerous tyrannye both agaynst them selues agaynste the whole Church and do confirme Antechriste in the possession whiche he hathe all ready vsurped ouer them For albeit that a iudge before he gyue sentence and before he wyll execute the same do aske the aduise and counsell of hys assistauntes yet doth he not gyue hys iudgemente accordynge to theyr sentences vntil he haue wel examined and vnderstood them Otherwise he should put him selfe in greate daunger and hys office should not be greatly differyng from the office of a hange man For the hange man doth not assiste in the counsell of the iudges he gyueth no sentence he hath no voyce nor medleth with theyr processe or causes of those that are delyuered into hys handes he hath nothing to do but only to execute that which is gyuen hym in charge But a iudge hathe farre other authoritie and greater charge
principall matters that therin are handled or entreated of ⧠The second Dialogue intituled the waiting for the Councell or the Newtralles Of the reasōs vvhich cause many to desire vvait for a Councel and of the trouble that the difference vvhich is in Christendome in matters of Religion doth bryng to simple and ignoraunt consciences Daniel Timothe D. THou doost well remēber where we left as touchyng those that wayt for a Councell T. Yea in dede D. Will these men tary to beleue in God to serue him and to enquire of his will vntill the tyme that the Councell hath ben holden and that it hath determined what order of lyfe we should folowe T. It semeth that these mē take their foundation of that which thou hast said that if they should serue God truly it were first requisite to be well instructed and assured of his will D. Wherfore do they not then forthwith and withall diligence enquire therof why do they then tary for a Councell T. Bycause they say that in so great diuersitie of opinions as at this present day is in Christendome in matters of Religion they know not whiche to folow in surety For they see that some teache after one sort the others after an other that ther is often tymes as great contrarietie of opinions as betwene white and blacke and betwene fire and water That whiche one aloweth an other disaloweth that whiche one holdeth for Christiā doctrine and for true seruice of God an other condempneth it as heresie or els as superstition hypocrisie Idolatrie and Apostasie And besides this ther are of both sides personnages of great apparance great vnderstanding and great authoritie accordyng to the iudgement of the worlde notwithstandyng the multitude is farre greater of the one side then of the other men heare their discourses men read their writtinges bookes there are goodly reasons of both partes which euery of them endeuoureth to proue and confirme by the holy Scriptures and by all meanes possible In this cause what shal a poore man do whiche feareth to offend God and hath a good desire to serue him accordyng to his wil but he may not wel attain to the knowlege therof bicause that which the one saieth is the wil of God the other sayth it is not the will of God ¶ Hovve that the difference that is in Christendome in matters of Religion should not stay men from the diligent enquirie of the vvyl of GOD but shoulde rather prouoke them thereunto T. I Confesse that these differences which are in Christendome engender great trouble in the poore consciences of many but that ought not at all to let them to enquire by all meanes possible of the will of God and to employe thē selues with al spede possible to serue him but they should the more earnestly be moued and prouoked to do it to ridde them selues with as much speede as they myght out of suche troubles For why least they tary in it if they haue any feare of God in what trouble shall they lyue and what quyetnes maye they euer haue in theyr consciences I for my parte shoulde thincke that I were in hell if I shoulde longe lyue in suche estate without hauynge some thynge certayne and resolued in my mynde whereunto I myght assuredlye staye T. For thys they require a Councell for they thincke there wil bee there men of greater iudgement then they are by whose meanes the matter shall be so debated and examined that there shall bee a generall and a sure determination throughe the which euery man may be out of scrupule and doubte and may know wherunto to trust D. It semeth vnto me that their hope is very slender if they haue no better hope then this I maye not deny but their desire is good we all ought to desire the same if there were any hope to se it come to passe that with spede for the soner it were that better bycause it is much more daūgerous to delay or defer the medicyning of the soule thē of the body for if the medicine of the body come not in tyme to hym that is sicke that sicke person is not in daūger but onely of his bodely life but if the medicine of y◠soule be to long deferred ther is daūger of eternall death wherfore I do greatly feare that manye doo perish in tarying for those medicines T. There is much to be feared and also to be doubted in this matter ¶ VVhat profite the Churche of God may receaue of Councelles and of theyr issue D. THe Sinodes lawfull Coūcels is one of the best remedies that mē may haue to take away cōtrouersies in religiō it is the remedi wherunto in like cases that Apostles their true successors al that aūciēt church haue oftētimes had their recourse for albeit that the Coūcels haue no authority nor power to giue vnto the churche any newe doctrine nor yet to forge ani new articles of faith but only to hold maintain y◠doctrine which is reueled by the holy Scriptures yet notwithstāding they serue to great purpose in so much that they be as publike witnesses vnto it to succor the infirmitie of the simple weake also such as shall come after vs by the confessiō which is made of the same by thē by the publike testificatiō y◠there is declared by the perpetual cōsent of the Church of the doctrine of the Prophetes Apostles But although the Councels be ordeyned to this end that the aūciēts haue had more rule of thē selues better meanes much more meete for such a purpose then we haue at this presēt yet notwithstāding they could neuer obtaine that in their Coūcels which they desired And such vntowardnes was there that they did alway not onely not apease the differences abolish scismes heresies which troubled the Church but oftētimes euē there right many new did spring haue ben afterward frō tyme to tyme encreased if it were nedefull to proue it by exāples it were easy to do but we will not now enter into such matter I will cōtent me for this time to alledge onely touching this matter that testimonie the Gregory Nazianzen which was Master to S. Hierom did giue writting to Procopius of the Coūcels of his tyme whiche were nothyng so corrupted as ar those of our time if I must nedes sayth he write the truth I haue determined to refuse al the Coūcels of Bishops For I haue foūd the issue of no one Synode good or rather that they haue more encreased the euil then quenched it Here is the iudgemēt of Nazianzene touching this matter Which semeth to me somethynge harde for it can not bee denyed that some of the auncient Councels haue greatly profited vnto Christianitie notwithstandynge that the peruersitie of the wicked hath alwaye hindered that the frute and issue hath not ben such as was to be desired yet notwithstandyng Nazianzene hath not gyuen iudgement of the Councels
it hath of the Iewes and Paganes And more ouer it cōmeth very aptely to passe that these forgers of Interim haue made him a name of an aduerbe for as an aduerbe is a woorde ioyned to a verbe euen so the doctrine of the Interim is an adiunction to the worde of God not to opē and declare it as the aduerbe doth the Verbe but to darken and corrupte it T. It is then lyke to the glose of Orleance which marreth the text D. It is a very daungerous glose and seing then it is an aduerbe and that it signifieth in the meane time or whilest or vntill if they will interprete that woorde in the meane time euen as thou hast sayd we maye also take him in this signification In the meane tyme we die and shall be in daunger of going to hell In the meane tyme Antichrist shall reigne and the Gospell shall bee persecuted In the meane tyme they shall seeke all the meanes possible to suppresse and banyshe the worde of God and more strongly to establyshe the siege of Antichrist And to be shorte put to it all that euer thou wilte and al the euill that may happen in the worlde in the meane time whilest or vntyll will receaue it all ¶ VVhat profitte they vvhich haue beene instructed in the vvorde of God may receaue by the Councells and vvhat vertue and authoritie they haue to bring men to the fayth T. I Agree well with that that thou haste sayd but if there be a Councell holden and if it serue nothing at all for such as shall dye looking for it yet notwithstanding it shall profitte such as may liue vnto it D. And yet shalt thou not finde there by that meane all that y◠thou thinkest to fynde for if one be holden either it wil conclude for Iesus Christ or against Iesus Christ If they doe conclude for Iesus Christ and I haue bene well instructed in the word of God before hand it shall not hurte me at all that I was instructed before hand It hindreth not the cōmoditie that I maye receaue of the Councell but doth encrease it the more for I shall be so much the more glad whē I shall see that doctrine approued wherin I haue alreadye bene resolued and haue beleued it not onely because it is approued by the Councel and by men but for that it is the pure worde of God and that it alloweth it selfe and that the holy Ghost beareth me witnesse If I haue not alreadie beene instructed nor resolued either I wil credite the determination which shal haue bene made by the Councell or ells I wil not credite it For it is not a thinge that of necessitie muste betyde that euery man must beleue the determination of the Councels as soone as they haue concluded although the Councell were lawfull For it is not in the power of men which shall hold it to make all that please them to beleue it It is a worke that is onely proper to God which geueth fayth And to seke to make men beleue of force that may not be for fayth may not be inforced Wherfore if I make it seme that I do beleue it and do not beleue it I shall then be an hypocrite if I do beleue it it is greatly to be feared least that I do beleue onely vpon the credite of others being moued by the authoritie of mē rather thē by the true perswasiō of the word and of the spirite of God And so my fayth shall be builded vpon men and vpon their opinions not vpon God and his worde It shall be then no fayth but onely an opinion readie to chaunge as men shall chaunge T. It shall be as firme as shall the foundation whereupon it shall bee builded ¶ Hovv vve maye not bee the disciples of men but of Iesus Christ hovv that the vvord of god taketh not his authoritie of the church but the church taketh hys of the vvorde of God D. NOwe our Lorde Iesus Christ willeth that we be his Disciples and not the disciples of men that we haue none other maister but he for it is onely he that is gone Math. xxiii forth from the bosome of the father and that hath fullye reueled vnto vs the fathers will and all that he hath heard of him as witnesseth Saint Iohn It is very he that hath geuen vs the whole summe of the articles of our Christian fayth Iohn ii and of that doctrine we muste needes holde vnto the which it is not lawfull for anye man to adde ne yet Deut. 11. to take awaye anye thinge from it It is onely he that hath broughte vs the truth and that doctrine whiche of it selfe is naturallye certaine and immutable and of hys own nature can be none other whether men do alowe it or disalowe it It is the truth and that onely doctrine vpō the which the Church may surely dwel which she may not vpō the natural wit of mā how excellent so euer it be ne yet vpō vsage and custom how auncient so euer it be It is a truthe a doctrine not certayn and worthy to be receiued because the Church men do alow it but for that it is so of his own nature can be none other The Church doth approue it receiueth it and may neither reproue it ne yet reiect it if it be the true Church of Iesus Christ In like maner the Synagoge of Satan may nether approue ne yet receiue it in any wyse For euen as the Synagoge of Satan cā not acknowledge it but accōpteth it alway for a straunger for that she Iohn 8. is the wyfe daughter of the deuil which is the father of lies the enemy of al truth euen so by the contrary it is impossible that the true Church of Iesus Christ should not alway acknowledge it euen as the daughter doth know her mother for that she is the daughter of God which is the truth it selfe the daughter I say begotten of the incorruptible sede of his worde and the wife of Iesus which is the way the truth i. Pet. ◠Ephe. v Iohn xvi Iohn x lyfe and he by whom this truth of God is manifested and declared vnto vs. It is that sheepe that heareth the voyce of his shepeheard followeth it not the voyce of the straunger Thē the word of God receaueth not that authoritie that it hath of the church but the church receaueth her authoritie of it In so much as shew is signed and marked with the seale therof For she is to be compared to a peece of paper or parchment to the waxe which geue not authoritie to the writing seales that are written and imprinted in them but do receiue their authoritie of them are made authentike by their authoritie by the authoritie of the prince vnto whom the seale appertayneth for that he hath allowed it by his authoritie Wherefore that doctrine which of hys nature is
would maintayne by their Councells to put them selues in order to serue and obeye the liuing God and Iesus Christ his sonne our Lord. And without seking proofe further of to shewe by the same what hope men maye haue of their obey saunce towardes the determinations of a good Christian Councell there needeth no more but to beholde howe they doe endeuour them selues at thys present and heretofore haue done to obserue the statutes and ordinaunces of the auncient Councels of the which they do so much glorify yea euen of very those which wholy haue bene made for their purpose For there is no one thing which is concluded in thē according to the word of God but that they thē selues do first transgresse it and doe obserue not so much as one point therof vnlesse it be such as are cleane contrary to the word of God For euen as they make lawes at their pleasure so may they dispense with them at their pleasure for so muche as they are Gods vppon earth And therefore doe feare neyther GOD nor man what so euer he bee but doe permitte to them selues all that whiche their earthlye God and Sathan the God and prince of this worlde doth permitte vnto them now if it be hard to amend and frame 2. Cori 3. Ioh. 1◠14. that wicked by that meane of a good Councell it shal thē be more harde to shutte vp close that mouthes by the meanes of a wicked Councell for the children of God who can not be ouercome euen by very death but in dying do ouercome I doe saye it shall be no lesse difficile to abolyshe and wype oute truth which is the daughter of the inuincible and immortall God ¶ VVhat fruite the Church maye receaue of lavvfull Councells and vvhat mixture there is in her of good and bad and vvhat is her office tovvarde the one and the other T. I Do willingly consent agree to all that thou sayest but how so euer it be the auncient Councells haue not yet bene without fruite for at the least they haue geuen some repose to the church for a certayne tyme and haue armed the faythfull against the heretiques as we doe see in Lib. 7. cont Donat. Lib. 1. cont Donat. Saint Augustine for he doth arme himself against the Donatistes with the vnion of the holy vniuersall church and of the authoritie of the full Councell as with a buckler thinking that the full and lawfull Councell is the consent of the whole church I do not denye but what so euer Councell is holden there may yet continue still in the church many hipocrites which will sceme to agree with it and yet for all that in the meane tyme they will nourishe their poyson in their hartes But the church leaueth such to the iudgement Matth. xiii of God For euen as our Lorde Iesus Christ doth playnlye shewe it in his parables she can not be without hypocrites so long as she shall continue vpō this earth vpon the which she can not be so pure but that she shall alwayes be myxed with good euill But it is inough for the church to teach simplye and plainly that which euery man is bound to beleue and then the true children of the church do beleue simplye and constantly that which their mother teacheth them and that vnfaynedly and obey her without any gayne saying The hipocrites which are not her lawfull children but misbegotten and bastardes maye well through their false shewe deceiue and abuse men but not God they may deceiue the espouse but not the bridegrome wherfore she holdeth her well contented when she hath done that which she is able to do to wit to teache the true doctrine to correcte by discipline such as be faultie to the ende that she may bryng them into the right way and that she may entertaine them euery one in his place and vocation or els if they be so peruerse wicked and incorrigible that they will not chaunge theyr oppinions and if they can do no good with such kind of men yet will they endeuour them selues at the least so well to prouide for others that they shall not be able to hurt them nor to trouble their peace and vnion in the mean time she leaueth the iudgemēt of the hart to god and it is sufficient for her to entertaine her shepe and lambes in peace and to let the wolfes that they scatter not the flocke ¶ VVhat prayse is due to good princes Magistrates which employ them selues in the reformation of the Church and vvhat fruite it getteth by their labor and office as vvell for the cause of the faithfull as of the hypocrites and of the chaunges that happen in Religion accordyng to the princes that raygne T. I Say not the contrarie or otherwise when the Churche is troubled and scattered we should reiect the meanes whiche God hath gyuen to repayre it whiche we may not do wtout tēpting of God Wherfore I do very wel alow the goodwil and diligence of such as trauail faithfully in the procuring of a lawful Councel or Synodes such as are requisite in the Churche of God and I Iudge those princes worthy of great prayse which accordyng to the example of Ezechias ii Reg. xviii 22. 23 2. Chr. 29. 34. Ezech. iii. and Iosias do endeuour them selues to reforme those Churches that ar within their liberties and countreys For allbeit that many dwell still in their olde skins yet do they their duety for their part They glorifie in their offices they do assure entertayne the good in peace They are a means to make strong those that are weake and do discharge their soules from the bloud of such as perishe throughe their own default and not in that that they haue not done their duety And therfore I deny not but that of lawful Councels there commeth often tymes great profite for a certaine tyme for the pollice and outward peace of the Church but I say that they ar not sufficient thorowly to appease the troubles that are in Christendome and to edifie perfectly the inwarde man to quiet the conscience in deede and to gyue it true quietnes and assuraunce if nothyng els They are vnto the wicked as the authoritie of the sword and of the Magistrate may wel stay their hands feet but they cā not alter nor chaūge Prou. 10 their heartes whiche onely God hath in his hād euen as the diuision of waters and enclineth them to what part he wil. We haue the example hereof very playne in Ezechias and Iosias of whom we haue already spokē whilest these good kynges lyued all errors abuses Idolatries and superstitions were abolished outwardly and put away from among the people of God and the Churche was well reformed but it was not clearely plucked out of the harts of them all but was secretly nourished vnto that tyme that occasion was offred to declare them selues as experience doth witnesse For as soone as they had chaūged
those thinges whereof we haue alreadye discoursed to that purpose and because I will not be to tedious vnto thee D. Feare not to demaunde of me for there is nothing that I doe more willinglye T. I know that wel but I should be to much discourtese and rude if I shoulde haue no regarde nor spare thee more then thou wouldest spare thy selfe Moreouer it is not suffiiâ—ent for me to heare onely as doe many scholers whiche charge them selues with moe lessons then their capacitie may endure doing nothing but heare without profitting or learning of any thing D. Thou haste reason in that that thou sayest ⧠The effect of the thyrd Dialogue intitled the authoritie of Councells making mention of the auncient doctors and decrees I Doe conteyne in this Dialogue following the matter of Councels concernyng theyr authoritie alledging many examples of auncient hystories by the which I doe shewe the greate contrarietye that hath beene betwene many Councels and many decrées and Canons as wel of them as of Romishe Popes There is in the same also mention made of the libertie geueÌ„ to Christians for to reforme the abuses that shall happen in religion and of the duetie that euery man doth owe to the same and of the attent of them that do attend vpon those that are called the prelates of the church Likewise of the lawefull assembles that are made in the name of Christ and of the gift of Prophecie and of the promise of God and to whom and vppon what condition Moreouer of the authoritie of the true and lawfull Councels which must be holdeÌ„ to be the very rule and lyne to rule all others and what proceeding and order the Pope and his do obserue in theirs And as touching the rest euery man may the more easely vnderstand the other poyntes and matters thâ—t therin are entreated of by the litle summes or titles by the which we haue packed theÌ„ together shortly declaring them in order euen as we haue done in the Dialognes going before It is easye to iudge by thys som why I haue geuen thys title to thys Dialogue ⧠The thyrd Dialogue intitled the authoritie of Councells ¶ Of the asistance of the holy Ghost in lavvful Councels and of his giftes and of the perpetual conseruation of the truth in the church Tymothe Daniell IF thou haddest tyme I woulde verye gladlye that thou wouldest continue those matters of the which we did discourse at our laste departure of the one from the other D. I am readye when so euer thou wilte be ready to heare And therfore declare what thou haste to saye as touching the writings of the auncient Fathers and Doctors what difference there ought to be put betwene them and the decrées passed and determined in the lawfull Councells T. When these good fathers and auncient doctors do teach or write any thing in particular they may more easely erre being as particulars theÌ„ when they are assembled together at the Councel in the which the spirit of God doth assiste in greater effecte and vertue in so much as the giftes graces which he hath geuen to euery member of the body of Iesus Christ are all there together euen as it were in one perfecte Roma xii i. Cor. xii Ephe. 4 i Sam. 10 body Wherefore the one helpeth the other and euery man feeleth the more presently the vertue of the spirit of God in himself For if Saule which was forsaken of God dyd prophecie among the Prophets after that he was come into their companies in such sort that it became a common prouerbe among the Hebrewes and it was sayd is not Saule also amongest the Prophets Is it not more like to be true that God will geue the spirite of prophecie to them that come together to the Councell for his glory and for the edification of the Church For where is it that the promises by the which God doth promyse his perpetuall assistaunce and an euerlasting course of truth to his church shoulde haue place if not in such a company Hath he not sayd behold my couenaunt which I haue made with them My spirit which is in thee and my wordes which I haue put into thy mouth shal Esay iix not depart froÌ„ thy mouth nor froÌ„ the mouth of thy seede foreuer And agayne he will geue you an other comforter the spirit of truth to the end that he tarye with you And he shal Iohn xiiii lead you in the knowledge of all truth D. I will not vtterly denie al that thou saiest if they come together to that end that thou speakest of But al Synedes Seanes and Councels haue not alwayes ben assembled in the name of Iesus Christ The examples which are in the ecclesiasticall hystoryes doe witnesse the same and the Canons and decrees which haue bene ordayned and concluded in them For oftentimes they repugne the one to the other as much as do the fyre and water ¶ VVhat thynges there are to be desired in Councells yea euen in those Councells vvhich haue beene moste excellent and lavvfull of all those that haue bene celebrated and holden since the tyme of the Apostles T. I Would very gladly that thou wouldest proue by some examples worthy of fayth that which thou now sayest D. Euen those same that haue bene most lawfullye assembled although thei haue ordained established very good things founded vpon the word of God and that they haue mightelye defended the cause of the truth that God hath not suffered them to erre in the chiefe pointes in matters that are properly the very substance of religion and do concerne the articles of the fayth necessarye vnto saluation yet doth it not follow for all that but that they may haue erred in some thinges that they may haue made constitutions that somtime are more contrary to the word of God theÌ„ coÌ„formable And without seking any further we nede but to examine the Canons decrées ordinaunces of the Councell of Nice which is accompted the chiefe of all next to the Councell of the Apostles of all that reste consequently which men thinke to be that most perfect certayn most worthy of credite and it shall be easye to iudge if euery of theÌ„ hold in al respectes the Apostolike maiestie authoritie how farre of they are oftentimes froÌ„ the puritie of doctrine which was in the primitiue church For God would not do vnto others that honour which he hath done to his Prophets Apostles to the end that the humaine authoritie should not be coÌ„parable to the deuine which ought alwaies to be preferred How many lawes constitutions may men fynde made in these Councels which draw more nere to mans wysedome or to Iewishe and Paganishe supersticion then to the simplicitie of the doctrine of the Apostles I speake of the verye same that haue bene decreed by those Councells that are best allowed in the church of God and Christ and are worthye to bee esteemed
are alreadye sufficiently resolued among all men vvithout looking for any resolution of the Councell and of the negligence and carelesnesse that is in vs to put them in vse and to gouerne oure selues according to the same D. IF they thinke him to bee the very Sonne of God and that his Gospell is the worde of God they nede not to tarye for a Councell to determyne whether it shal be receaued and obserued or no but woulde rather endeuour themselues to put in execution those things which are not in cōtrouersie but are alreadye agreed vpon resolued amonge all men as well by the word of God as by their own Councels Let them therfore correcte their ignoraunce and beastlynes their negligence and slouthfulnes in the executing of their office and their pompes and ambition their insatiable couetousnes their execrable whooredome with the number of those horrible vices which raigne among them For there nedeth not any tarying for that Councell to condempne or allowe it for it is alreadie resolued Why do they not obserue the decrees of the Pope Alexander the thyrd of Gelase of Nicolas the seconde of the Elibertin Councell of Tolede of Carthage of * Cabylone of Chalcedonie and of Laterane which haue forbidden to any money or presentes for the satisfaction of sinnes for baptisme for the churches for the Sacramentes and for the gifts of God which ordeyned also that none should be aduaūced to any place in the church for money ne yet for rewardes and that he should be holdē for Apostatike and not for Apostolike that shoulde obtayne the seate of Rome eyther by money or els by fauour Why are not the poore nourished and clad and also the sicke and weake by the Bishops according to the ordinaunces of the Aurelian Councel Why do the Monkes possesse any thyng in proper contrarye to the determination of that same Councell But all thys is olde and abolyshed why may we not lawfullye reproche them in that sorte that Iesus Christ dyd those Iewes which soughte to haue him dead because he hadde healed a man sicke of the Palsey vppon the Sabboth daye and yet lefte not they to violate and breake the whole law vpon the Sabboth daye And therfore he sayd vnto them dyd not Moyses geue you the lawe Iohn vii and none of you obserueth the same Why doe you seeke to put me to death They declared playnely by that what zeale they hadde to the lawe and yet woulde they shewe as though they had a greate care for the obseruation therof and chiefely in the pursute which they made against Iesus Christ These good men doe euen the lyke making a shewe as though they dyd greatlye desire the reformation of the Church and yet in the meane tyme there is no one peece of the worde of God Councell nor Canon which they doe not violate and corrupte without geuing order in anye one thing Nowe seing that men are come so farre there needeth nowe but a Councell to abolishe the reast that remayneth for who be they that shall holde it Euen those which haue sowed authorised and allowed these errours and abuses And yet will they glorye that their law and fayth with their whole religion is so well approued that no one iote thereof ought to be called in doubte It may be no more disputed of then maye the Alcoran of Mahomet amonge the Turkes but must be holden for fullye resolued what so euer they do approue or disalowe ¶ VVhat lihertie Christians haue to reforme the abuses that are among them accordyng to the povver and authoritye vvhich God hath geuen them T. THey will confesse that there are manye thinges as it hath bene already sayd which may be chaunged and abolished according as necessitie shall requyre as we haue Actes xv example in the Councell of Ierusalem holden by the Apostles as hath ben heretofore declared There were thinges that wer ordeined but for a certain time which we obserue not at this present for we haue not that occasion vnto the which the Apostles then had regarde now among the Christians none are offended to see men eate bloude or to eate of a strangled beast D. Then if the Church hauyng well considered the intent and end whereunto the Apostles dyd tend haue abolished in processe of time that which the Apostles thē selues did decrée as touching the ceremonies knowing that the ordinaunce did not touch at al any part of the substaunce of the fayth but that it was ordained only for a bond of peace to kepe charitie to beare for a time which the infirmite weakenes of the Iewes why may she not thē more lawfully vse her authoritie to abolishe the idolatry that supersticions mens traditions which are directly against the fayth charitie all good discipline good order against the health of soules And if it cā not be done by a generall consent of Christendome why shal not they yet in their behalfe employ them selues which shall haue best meanes to beginne some good reformation For if it haue bene lawful for a hooded fellowe so boldly to set forth for the word of god his dreams shal it not thē be lawfull for a Christiā prince being accompanied with learned men that feare God and good ministers of the Gospel hauing the word of God for their guide to reforme the churches within their dominions countryes according to the example of Ezechias Iosias and to pourge them of so manye intollerable iiii Kings xviii xxiii abuses without tarying any longer for the determination of a Councell But are not all Christiā princes bound to doe this for so much as those which oughte to procure it wil not vnderstand of it as they ought to do but do enforce them by all meanes to hinder it that there should be none lawfull ne yet any thing concluded that were good And therefore we ought not so to depēd vpō Coūcels be they particuler or general that we should not do our duty always according to the graces means which god shal geue vs. For we may not thinke the God is subiecte to the greatest multitude for then would he not haue spokē that which hath ben already alledged in an other place Thou shalt not follow that great number in euil and thou shalt not dwel in any thing because that many Exod. xxiii doe it to wander out of the waye and to peruert iudgement This were a great folly to imagine if that we should thinke that al those which shal assēble to hold a coūcell be assured to shutte in forthwith the spirit of God ther into that place wher they shal come together to haue him at their pleasure ¶ Of the passages vvhich the papists alledge to authorise their Councells and of the true meaning of these same T. THey do builde vpon this that Iesus Christ said Whē you shall be twoo or three gathered together in my name I wyll be in the middest of you Beholde I am
â—ges whiche haue ben ordeyned by the Councels all be it she do glory in them yea in the most auncient and that the Councell of Antioche chap. 20. and the Councell Agathense chap. 71. haue also ordeyned and after confirmed T. It were good holdyng of suche Councels For in the meane tyme our aduersaries those whiche are out of the way straungers to the true Church of Christ would do nothyng but scoffe and mocke as they now do and would holde other Councels to condempne all that should be determined in the true Councels as the Scribes and Phariseis the Byshops and Priests of Ierusalem did condempne all the doctrine of the Apostles of the Christian Churche by thers ¶ Of the Councels of the heretikes vvhiche did coÌ„dempne the Councels of the faythfull D. THat whiche thou sayest is no new thyng for in tyme passed the Councell of Arrimine did condempne al that Hist Tri. li. â— c. 10. 21 was determined and agreed vpon in the Councell of Nice And although it were a generall Councell and had in it sixe hundred Bishops yet notwithstaÌ„ding it erred with Arrius and did approue his doctrine which before was condeÌ„pned by the Councell of Nice And albeit the Arrians sought nothyng els but to abolishe the faith of the diuinitie of Christ agreed vpon at the Councell of Nice yet notwithstanding they would arme them with the authoritie of the same CouÌ„cell to cause the Confession of their faith vnder that colour to be receyued whiche they had made there cleane contrary to that whiche they there made lyke very vniust and false men And was not in maner the lyke done at the Councell of Philopole in Thrace by the Arrians against the CouÌ„cell of Saraice holden in Illyrye And did not the second Councell hist tri li. 4. c 24 hist Tri. lib 3. c 9. lib. 3. c. 16 34 of Ephese also erre with Eutiches and Dioscorus T. And as touchyng the Councell of Arrimine thou knowest that it was deuided as was the CouÌ„cel of Seleucie in Isaurie in the whiche a hundred and three score Bishops gathered them selues together agaynst the Councell of Nice for the ArriaÌ„s gathered them together on the one part and the true and faithful on the other part Moreouer it is said that the Councell of Arrimine was not lawful for so much as it was called agaynst the minde of Liberius Pope of Rome by meanes of the heretikes who had on their side the Prouost Taurus whiche did so presse and insiste to the same by prayers and by threatninges by the coÌ„maundement of the Hist Tri. li. â— c. 36 Emperour who fauored the ArriaÌ„s They say also that the simple Bishops of the West were taken vnprouided and seduced by the disceites subtilities of the heretikes And therfore after that they had well knowen them they did retracte that whiche was concluded at Arrimine They say the lyke of the Councell of Milane holden by the commaundement of Constance the Emperour whiche was an Arrian to procure the condempnation of Athanase that worthy defender of the Christian faith at the whiche Deonice Eusebe Paulin Hillarie and diuers others were also chased froÌ„ thence hist trip lib 4. c. 10. bycause they would not subscribe to his condeÌ„pnation neither agree thereunto D. Thou mayest also well ioyne to these the CouÌ„cel of Antioche holden vnder Constantius the Emperour an Arrian with foure score and ten Bishops in the whiche Athanase was deposed from his Bishopricke of Alexandrie and condempned being absent to exile in which exile he continued as some do write about vi yeares hiddeÌ„ in a cesterne without seyng the sunne whiche thyngs were done chiefly at the procurement of Eusebius Bishop of Nicomedie which ruled the Emperour Constantius of whom before that tyme he had obtayned a Councell at Constantinople agaynst Alexander Bishop of that place to coÌ„strayne him to receiue Arrius or els to chase him from thence if he Hist Eccle. lib. 10. c. 13. did resiste it And the Councell of Cypre was it not holden for the pleasure of Theophile Byshop of Alexandrie onely to chase Chrisostome from his Church to haue him banished whiche thyng he did obtayne hauing in deede seduced Hist Tri. li. 10 a. c. 8 Vsque ad 18. Socr hist eccles li. 9 c 15 21 Epyphanius a man of great iudgement and authoritie to be serued of him in so wicked an enterprise And the Councel holden in Sidone in the tyme of the Emperour Anastase did it not condempne the Councell of Chalcedonie T. And the Councell of Ephese of the whiche thou hast already spoken was it not holden by the heretickes among whom Dioscorus did preside Wherfore it was not a lawful CouÌ„cell nor in a meete place And therefore the Popes Legates Niceph in â—nast hist eccle lib 2 cap 2 Ambassadours wold not be at it but it was afterward coÌ„dempned by the Councel of Chalcedonie Seyng theÌ„ that these Councels were not lawfully gathered nor accordyng to the ordinaunce of the holy Ghost but were celebrated by heretickes it is no meruell although they erred ¶ Hovve it doth appeare by the contradictions vvhiche haue ben in the auncient Councels that the Councels may erre and hovv their conclusions haue in maner alvvayes bene conformable to the opinioÌ„s of those vvhich haue presided in them or haue bene the strongest D. NO more do I approue them but al that yet hath ben said of these matters do coÌ„firm my saying For we see playnly by that that Councels may erre and that they are not sufficient to appease the dissentions and troubles of Christendome and to assure the consciences of men For al beit that those same haue ben contrarie the one sorte to the others yet notwithstaÌ„dyng they do all boast that they were gouerned and directed by the holy Ghost There were also in them men of great apparence of wisedom of vertue and of holynes from all parts to gyue them greate shewe They semed to be gathered in such sorte as lawful CouÌ„cels ought to be or at the least they had euer one of them whiche were estemed the chief heades of Christendome to call them together since the Church hath had Emperours Kynges Christian princes the authoritie hath ben geuen them to assemble the Councels bycause they had better meanes to do it then others had by reason of the power whiche God gaue vnto them Which thyng in deede was obserued in all generall Councels vntill the viii that was holden in the time of the Emperour Basile as it doth wel appeare by that which is writen in that same Councell Act. 5. And if there haue ben any holden by the coÌ„maundementes of the Emperours at the whiche the Bishops Romishe Popes or theyr Legates did not assiste then woulde the Popes also holde others by their authoritie without the Emperours despising the authoritie of them rebellyng and makyng others to rebell agaynst them as hath ben already sayde And althoughe the
T. I know it certainly so to be ¶ Of the causes for the vvhich God did allovve and confirme vvyth such authoritie the ministery of Moyses and hovv hard it is to bring men vnder those lavves by the vvhich mens liues ought to be gouerned and directed D. SEing then it is so and that God woulde euen at once geue such testimony of hys heauenly doctrine and of the ministery of all the Ministers by whom he would haue it declared to men it is no maruel if his good pleasure were once to shew him selfe in such maiesty vnto such a company to the ende that no man might iustlye afterwarde take occasion to doubt of that doctrine of God and to reproche Moyses as if he had framed these lawes of hys owne head which he had brought to the people of Israell and that he should haue made them beleue that he had receaued them of God as many Heathen lawmakers haue made theyrs to be beleued and as manye false Prophetes haue done of their drcames and false doctrine For they did well knowe that men were of such nature that they would not willing ly become subiect but onelye vnto him whom they thought to be greater then them selues wherfore hardly wil a man make him selfe subiect to a man to lyue according to hys wyll and pleasure if he be not thereunto enforced If it be done but by constrainte it is but during the time that he is the weakest For as soone as he can finde anye occasion to cast that yoke from him he wil not misse to doo it with all his power T. We see dayly experience sufficiently of this For how caÌ„ one submit himself willingly vnto a maÌ„ whoÌ„ he estemeth to be his fellow and equal to himselfe and not his master and superior when he wil not willingly submit himselfe to God his Creator his Master his Lord and Soueraigne Prince ne yet vnto his lawes D. Thou mayest haue a iudgement by that but albeit that man wil not willingly yelde himselfe subiect neither to God ne yet to men Yet notwithstanding if he must needes haue a Lorde and to lyue accordinge to the wyl and minde of an other and not of himselfe yet is hys hart so cruel and stubburne that he thinketh it greater dishonour to submit himselfe to such as he is himselfe then to his superiour and to man then to God On the other side whatsoeuer darkenes is fallen into the vnderstanding of man by meane of synne yet for all that ther remaineth a certayne impression of the knowledge of God in the hart of man which compelleth them al to acknowledge that ther is a souerain and diuine power vnto the whiche it muste needes bee that euerye man be subiect wyll he nyll he and that this soueraigne power is God eternal Wherfore ther is none howe wicked so euer he be if he be not at all more brutall then the brute beastes that is not somwhat moued when the authoritye of God is alledged and that feareth not punishment when it is geueÌ„ him to vnderstand that God hath commaunded or forbidden that which is proponed if he say or do the contrarye chiefly when we haue a good opinion that we thinke wel of them that speake vnto vs. T. It is very true ¶ Of the faynings and subtilties that the Pagan lavv makers and the false prophets haue vsed to authorise their lavves and doctrine vnder the cloke of Gods name D. FOr that cause Zoroaster the lawmaker of the Bactrianes and Persians gaue them to vnderstand that he had receiued of the god Oromasis those lawes which hee gaue vnto them Licurgus the Lacedemonian law gyuer did the like fathering his vpon the god Appollo Minos the law geuer of the Cretians which now are called Candians did fayne to haue receiued hys of the god Iupiter Numa Pompilius for the like cause did fayne hymself also to haue conference with the Nimph and goddesse Aegera and that he receiued of her the lawes which he gaue to the Romaines chiefly those that touched the religion â—amolris the law maker of the Scythiens hath also reported his to be of the goodesse Vesta And Mahomet by whom the Turks haue bene seduced which haue had partly their originall from the Scythyans how manye finesses he hath vsed to authorise his Alcoran and making them beleue that it was sent from heauen And all the false Prophetes and seducers haue not inueÌ„ted a litle And the Romish Antechrist companion to Mahomet hath not he obserued the same order not onely to geue so much authority to his tradicions as to the word of God and to cause them to be receiued for the woorde of God but also to make him selfe Iudge of the holy Scriptures and of their meaninges vnder shadow of the promes which Iesus Christ did make to Iohn 14. 15. 16. his Apostles to send vnto them the holy ghost and to direct and gouerne his church by hym as thoughe that which is spoken of the true church of Iesus Christ and of the Ministery therof did appertaine to that Antechrist and to hys Ministers Their conclusion is euen as good as if a man would conclude in this sorte The holye ghost was promised and geuen to the Patriarches Prophetes to the true Church of Israel that therfore it must follow that Ierobo am and hys Priestes and Achab Iesabel and their false prophets were inspired and directed by the spirite of God and Annas and Cayphas the Scribes and Pharyses and all the councel and the Synagoge of the Iewes which did condemne Iesus Christ and his Apostles that Micheas Elias Iesus Christ and his Apostles which stoode against them being so small a number against so great a multitude were heretickes For these men had the Kinges and Princes on their sides and did supplye the place and seate of the true Patriarches and prophets vnto whom and by whom the promesses were made by God and were in dede of their own race and blood Al be it that the Pope hath no such coulour as they had he hath notwithstanding armed himselfe with the authority of God as they did For he did wel know that if men had not had such perswasion of him and of his doctrine he and his shoulde neuer haue growen to such authority as they are come vnto T. That is not to be doubted ¶ Of the testimonies that God hath geuen to Moyses of hys vocation and how necessary it vvas D. NOwe it is not so with Moyses as it is wyth these men for Moyses was not onely auowed by God by word and by his own authoritye but God did geue vnto him letters and seales and this not onelye once or twyse Exo. xix but often times And to the end that he would leaue the les occasion to doubt either of the letters or of the seales hee came in proper person to ratify al that by his own mouth and that not in secrete or els before two or three
Math. 25. 24. Iohn v. there set in the glorious throne of this maiesty with all hys heauenly Angels and all his Patriarckes Prophetes and Apostles to hold a Councel for to heare the last appellatiōs and to reuoke al the vniust sentences that haue bene geuen against his and against his truth which they haue folowed by the wicked decrees and Councels of tyrantes and of his aduersaries and condemne those which haue condemned that innocents and to absolue such as haue bene vniustly condempned It shal be he himself that shal pronounce the sentences the blessings and the cursses by the which the great beast and the great whore sitting vpon the same al those which haue borne the marke of the beast and those whiche haue bene dronken with the wyne of her fornication shall Apo. 17. 18 be condempned and the innocentes deliuered whose bloud she hath shedde through the ayde of the red Dragon in the which she hath died her garmēts of purple and scarlet Thē Apoc. xvii the beast and all his false Prophetes and adherents shal be throwen into the deepe pitte and into the fornace of fyre and brimstone which shall neuer bee quenched which shall greatly differ frō that in the which this cruel beast did roste Apoc. xx and burne the children of God in a fyre which is forthwith consumed into ashes wherefore we haue no occasion so to feare it nor yet the executioners which light it least the thynking to flee it wee fal into that euerlasting fyre and be deliuered into the handes of the hellish tormentors to be tormēted with them and by them euerlastingly and to be shut out from the company of this great kyng Iesus and from all his heauenly Courte to dwel eternally in the kingdome of darkenesse in that hellish Court and company so curssed and execrable ¶ Of the sanctification and preparacion that God did require of hys people vvhen he vvould giue them his lavv of the same that is required of vs to prepare vs to receyue hys vvoord T. SEing that it is so we ought then to geue good eare to vnderstande what is commaunded vs in that law Exo. xix and to heare it with great honour and reuerence D For that cause God before he discended into the mount commaunded that his people shoulde bee sanctified to receiue him and that they should prepare them selues twoo dayes before and that they shoulde washe their clothes and that they shoulde come neare no woman wherein he declared that al vnclēlynes and filthines abhorred him y◠to draw neare vnto him and to heare and vnderstand his voyce it was requisite to bring thether a hart and a minde seperated and free from al earthly thinges and wholye dedicated to him and rapte in him For he hath no respecte to apparel but by his outwarde cleanlynes and honestye he would giue vs to vnderstande what the inwarde ought to be and would vs to vnderstand that if a foule and a filthy garmente doo offend and loath a man then by greater reason hath he iust occasion to be offended with our hartes with out filthy souies and consciences being vile and infected with sinne And for so muche as they be suche and that the law was geuen to warne vs thereof and that we ought to seeke for our cleannes in him he commaunded that cere monie In like sorte because that mariage is his ordināce and that it is honorable in al estates and the bed vndefiled we may not therfore thinke that he condemned it when he Gene. 12 Math. xix Heb. xiii i. Cor. vii did forbid the people to be conuersant with their wyues for the space of two daies For if it wer not holy and honest he would no more suffer it in other dayes then in those daies but in shewing vs that it was expedient for vs to abstaine euen from those pleasures which were lawfull and whych he himselfe doth permit vnto vs when we will be occupied in meditaciō and prayer and in the hearing of his word in other holy thinges to the end that we should be wholye voide separate frō al earthly thoughts affectiōs to y◠end y◠thei might wholy giue them selues vnto him he giueth vs perfectly to vnderstand how much more necessarye it is to abstaine frō al vnlawful pleasures frō al filthynes villany It is also y◠cause why that S. Paul doth permit those i. Cor. 7. that are maryed to refrayn from lying together for a certayne time so that it be by the consent of both the parties to exercise them selues in fasting and prayer ¶ Of the fastinges and abstinences and of the differences of daies and meates vvhyche they obserue in the Popish churche and of their originall and foundation and of the defaulte that therin is T. I Do thynke also that for the lyke purpose it was ordayned in the olde tyme to faste the Aduente the Lente the Vigiles and the fowre Imbers and to abstayne from certayne meates the Fridayes and Saterdayes for to dispose and prepare men throughe abstinence the more willinglye to heare the woorde of GOD and to prayer and to the communion of the Sacramentes as well on the Sondayes as on other holye dayes and chiefely on the moste solempne dayes as on Christmas daye Easter and Whitsondaye D. It is lyke to bee true But al beit that it maye bee alledged that thys was ordayned for a good entente yet notwithstandyng there was a greate faulte in so doyng because that those which were Authours of suche traditions were so hardye not onelye to geue suche lawes to the Churche by their owne authoritie wyth oute the expressed woorde of GOD but also to make them perpetual and by them to put difference betwene daye and daye and betwene one meate and the other and to make the Churche subiecte to those obseruations whiche are more then Iewyshe and those whiche haue added vnto it the opinion of deserte and haue bounde them vppon the payne of deadlye synne yea and haue done worse for they haue defaced and blotted the benefytes of Iesus Christ causyng men by these meanes to truste and to put the hope of theyr saluation in meates and dayes and in their workes where they oughte onelye to put it in Iesus Christ ¶ Of the sobrietie abstinence and honestye that is requyred of the Christians in their assembles in the Church T. ANd if that those men haue commytted a faulte on their parte oughte not we also on our syde to take good heede least that we takyng in hande to amend thys faulte shoulde fall into an other extremitye as many do euen at thys day D. You saye verye well for if we thinke the superstitious abstinences of the Papistes worthye of blame let vs not thynke to correcte them by gluttonye and dronkennesse and other dissolutions but let vs endeuoure oure selues to brynge them to a true sobrietie abstinence and Christian chastitie Wherefore at what soeuer tyme
also spoken of the difference agrement yâ— is betwene the olde new testameÌ„nt the law the Gospel of the ministerye of the one the other of the diuersity and of the vsage of the lawes geueÌ„ by Moyses of his office and of Iesus Christ ⧠The fourth Dialogue intitled the resolucion of Councels ¶ Of the charge whiche God gaue to Moyses and of the authority of the lawe by him geuen and of the whole doctrine of the Patriarches and Prophetes Timothe Daniel I Am euen now newlye come from reading the second booke of Moyses in the which he hath written of this matter for the which I doo now come to thee here reasteth no more but that thou instruct me of some principal pointes of the doctrine howe I might make my profit of them and dayly to encrease in the knowledge of the authority of this great and generall Councell to the which thou doest referre me D. All be it that I doubt not at al but that thou hast made praier vnto God before thou coÌ„mest to me to the ende that he might graunt grace both to thee and me so to handle his holy woord that it might be to his honour and glory and to our health as we ought alwayes to do when we take in hand so holy a worke yet for al that it shall be very wel done that we both together doo cal vpon him before that we procede anye further in thys matter T. That is verye reasonable and meete D. The Lord for his mercies sake heare our prayers But to our purpose wherof we spake before thou must first note that God himselfe gaue charge to Moyses to cal the people together of whom he had ordained him Pastor and leader was serued by him in that vocation and ministerye as of his legate and embassadour And albeit that God had alredy sufficiently authorised the ministerye of Moyses by the great tokens and maruels which he had done by his hand in the presence of all the people of Israel as well in Egipt before their comming out of it as in the wyldernes after it Yet notwithstanding it pleased him not to speake at that time vnto them by his owne seruaunt and Embassadour Moyses as before time he was wont to do but would himselfe in proper person speake in the presence of all the people and would that the eares of them al shoulde heare hys voyce by the which he gaue the ordinances determinacioÌ„s decrers and Canons of this great Councell whereof we haue already spoken in the first place For the doctrine of the law is an vnderstanding and knowledge of the will of God which is as it were borne with man in his creation in so muche as God hath printed it in hys hart and hath endued him with that grace as with others wherewith he hath endued him when he did create and make him to hys image and likenes But forsomuch as it hath bene greatly darkened and blotted by meanes of sinne which afterward came into the world we must of force come to the vnderstanding and knowledge of the Gospel which is not natural as is that of the lawe nor of the benefit of our fyrst creation as is this here but of that of the regeneracion redempcion and iustification which is reuealed vnto vs by the sonne of God who brought it vnto vs from the bosome of the father Therfore thou mayest see here playnlye who was the author and President of this Councell and from whoÌ„ this doctrin which is brought vnto vs to be the rule to try all other doctrine by which should be set foorth vnto vs in the name of God is proceeded For seing that God by this meane did auowe Moyses to be his seruaunt and for his Prophet and lawful Embassadour we maye be out of doubt that that lawe and doctrine whiche he brought is of God wherfore we may assuredly receiue and esteme it not for mans doctrine but for the doctrine of God And for somuch as that doctrine which hath bene authorised and allowed in thys CouÌ„cel by the authority and the very mouth of God is that same doctrine which in time past al the holy Patriarches did holde and obserue euen from the beginning of the world and that veri same also which since hath bene embraced and followed by al the holy Prophetes and true seruantes of God ther is no doubt but that al the doctrine which the Churche of God hath followed euen from the beginning of the world and hath alwaies bene entertayned and continued in the same by the ministerye of the Patriarches and Prophets hath bene by that same meane authorised allowed and ratified T. For so muche as it is one very doctrine ther is no doubt but that the approuing of the one is also the approuing of the other ¶ How that the allovving of the doctrine of the olde Testament is also the allovving of that of the nevv and hovv the nevv expoundeth the old D. ANd albeit that that same whyche our Lorde Iesus Christ hath brought vs from heaueÌ„ and that it hath bene declared to men as well by the ministerye of him as by that of his Apostles and Disciples and of their successors hath bene agayne authorised and approued in a farre more excellent sort yet standeth it so notwithstanding that the allowing and ratifieng thereof doth agree with that of the doctrine of the Patriarches and Prophets for Christe Roma x. Ephe. ii Act. 2. and hys haue taught nothing contrarye to the same but haue approued and accomplished it For this cause Saynt Paule doth cal Christ the end the performance and fulfylling of the law and the fouÌ„dacion or ground worke of the Prophets and Apostles for that cause he speaketh plainly before Agrigâ—a saying that he hath taught nothing but that whiche Moyses and the Prophetes dyd teache before him Likewise our Lord Iesus Christ did often times refer the Iewes to the testimony of Moyses saying that he had Iohn v witnessed of hym and did send and commende them to the scriptures as it hath bene already declared Moreouer thys agrement of the law of the Prophets with Iesus Christ Math. 17. Luke 1â— hath bene declared in his transfiguracion in that that hys Apostles did see hym with Moyses and Elias also when he opened the hartes of his Disciples going to Emans he did alledge the testimonies written of him in the law in the Psalmes and Prophets we may then easelye vnderstande by this that euen as the Prophets which were sent from God after Moyses were as it were expounders of the law and of the doctrine which he had set forth to hys Church as wel by him as by the Patriarches which were before him euen so our Lord Iesus Christ and his Apostles haue bene the very true expositors of all the auncient doctrine those by whom the last determinacion of al the doctrine of saluation hath bene set forth and declared to the Churche