with Ma 18. 28 you to the end of the worlde if he promes to be in the myddest of two or three by more apparant reason ought we to beleue that he is in the middest of a whole Councel D. But we must note vpon what conditions he promiseth to bee among them First he sayth that if we do agree together vpō the earth if we be of one accorde of one consent of one hart and of one spirite if we be carefull to kepe vnitie of spirite throughe the band of peace if we be one body and one spirite as we ar called into one hope of our vocation as there Eph. 4. is one Lord one fayth and one Baptisme one God and father of al. And besides this if we be gathered together in his name to wit in his vertue and force and not in the vertue and power of mē for his honor and glori and not for ours neither yet for our ambitiō for the edificatiō of his Churche and the health of poore soules not for our profite aduaūcement but wishing veritie to haue the victorie and not we now let vs see if it be easie to obserue all these condicions what hope we may haue in our tyme of a Councell that shall obserue all these pointes without the whiche in dede he can not be called a Councell but rather a Synagoge of Sathā and can bring no commoditie to Christendome but rather hurte and destruction how is it possible to haue him such an one as he ought to be consideryng that those whiche should procure it feare nothyng more then to haue a Councel such an one as he ought to be T. It is easie to iudge by that that hath ben already sayd ¶ Hovve that the holy Ghost is neither subiect nor bounde to any kinde of person or estate D. THere is yet one thyng more very well worthy to bee noted whiche is that our Lord Iesus Christe did not say when a generall Councell shal be gathered together or all the estates of Christendome or the Pope the Cardinals and Bishops or els a great assemble shall be had I will be in the middest of them but he sayd he would be in the middest of them yea although they wer but two or three so that they were gathered together in his name In the whiche he doth playnly declare that he will be bounde neither to menne yet to estates neither yet to the multitude but how smal so euer the nomber be of what estate so euer the men be he will be in the middest of them prouided that they come together as they ought to do For all though the promesse of Iesus Christ be made to his whole Churche yet doth it appartaine in no wise to hipocrites false Pastors and false Christians whiche are not in any wise true mēbers of the same whiche is the body of Iesus Christ but are members of Sathan and of his Synagoge And therfore onely must it extend to the true members of the Churche among whome these thynges may be practised which S. Paul setteth forth to the Churche of the Corinthes sayng let two or three Prophetes speake and let the rest iudge And if any thyng be reuealed i. Cor. iiii to any other of the assistantes let the first holde hys peace There is no man but may easily vnderstād that this cā not be obserued but in the true Church of Iesus Christ among those that haue the gift of the spirit of God which is not gyuen to carnal men and straungers to Christian doctrine but to such as are spirituall and those whiche call vpō the name of God in truth for the spirituall man may iudge ◠Cor. ii of spirituall thynges and not the carnal how is Christ then in the middest of his and doth assiste thē by his holy spirite in so much as they are gathered together in his name other wise he will be in no companie although the whole worlde were gathered together with all her pompe if it be not assēbled in the name of Iesus to such end as hath ben already declared Wee haue a manifest example by the small assemblees of the Apostles and of the primitiue Churche and by those of the great Synagoge of Bishops of Priestes of Scribes and Phariseis and of the Councels of the Iewes for it is written of such It shall be gyuen to euery man that Math. xx◠Ose iiii hath and he shal become plentiful but he that hath nothing euen that whiche he hath shall be taken from him And in Ose bycause thou hast refused the knowlege I haue also refused thee to the end thou shouldest not sacrifice to me and bycause thou hast forgoten the law of thy God I will also forget thy children And therfore he sayth yf you abyde still in my worde you shall be my disciples and shall knowe the Iohn xvii◠truth Then he promiseth not to be among them whiche by a false title shal be assēbled in his name to gyue new lawes and ordinaunces to the Churche concernyng Religion but to obserue and kepe those whiche he hath gyuen and to vse the keis which she hath receiued of him in such sort as he him selfe hath ordeined For the Church nedeth none other lawes but euen those which she hath receiued of him and therfore math 16. 1◠the Councell of Gangers hath accursed all those which continue not in the law of the Lord and do dayly make new ordinaunces T. This is very reasonable and doth well agree with that whiche is written of the Lord happy are those Psalm cxi◠whiche continew without spot in the way whiche walke in the law of the Lord happy are they which do enquire of the testimonies of the same D. And therefore Christ doth say searche you the Scriptures yf any man do loue me he will Iohn v Iohn xiiii i. Tim. iiii kepe my worde And S. Paul to Timothe Geue attendance vnto readyng T. These are very good aduertisementes ¶ VVhat assembles the faithfull do make and of the auncient Decrees concernyng the celebration of Councels D. IF there were no question but to holde Councels and Synodes among the faithfull whiche haue professed the Gospell and to gather them together to agree them yf they haue any difference among them as there was in the primitiue Churche in certayne pointes bycause the one did not well vnderstand the other it were but an easie matter as it was for the apostles their disciples but that could not content the world Such meetinges and assembles are very good to entertaine the Churches in peace and in the vnion of the doctrine and of the Christian discipline for that cause it was decreed in the v. Canon of the Councell of Nice that their should be yearely in euery prouince two Councels of Bishops the one a litle before Lent the other about the Autumne which thing is now no more obserued in the Popish Churche then are other good thy
their workes and not according to their fayned show of Christianitie S. Hierom vpon the. 9 cha of the Prophet Osee fayth I do noâ— fynde by the auÌ„cient hystories that any other haue deuided the Church and seduced the people of the houshould of God but onely the Priestes and Prelates whom God hath appoynted to be the spialles watch meÌ„ for the ChristiaÌ„s against yâ— enemies of the church S. Bernard in hys Appologie to williaÌ„ the Abbot sayth The wals of the Church do shyne but the pore are in distresse the stone Wherof the church consâ—steth workes of her are clothed with gold but she leaueth her children naked Isichius vpon Leuiticus boke 4. chap. the. 14. sayth They may well bee called the deckyng of the house that doo maintaine it to witte those orders of men whiche teach godlynes or godly thynges for of suche is the Churche made in dede and not as many do thinckâ— of wood and stones And therfore when in the olde tyme it was commaunded to assemble the church Moyses did not bring together tymber stones and such like but the people the elders the Leuits Saint Chrysostome of his resignatioÌ„ or banishment Hom. 20 sayth The church consisteth not of walles but of the multitude of good people S. Bernard vpon the Cantiqueâ— in his 33. sermon sayth Now from whom shal the church hyde her The coÌ„plaiÌ„t of Bernard self all are frendes and all are enemyes all are allies and all are aduersaries al are of the houshold and none is at quiet al are neighbours and euery maÌ„ seketh his own profit they are the ministers of Christ serue Antichrist they walke in honour with the goods of the Lorde yet they honour not the Lord froÌ„ thence coÌ„meth that beautie of the whore which thou dayly doest see clothed as players of staige playes apparelled as a king of this thou seest the golde vpon their brydles fadles and spurres of this are the tables furnyshed with meates and vessells of this are the dronkennesies and gluttonies of this proceedeth the harpe viall from thence are the flowing wine presses the ful sellers the one equall with the other of this are the litle boxes and pottes full of swete oyntmentes and sauours of this are their pursses filled for this cause wil they be ar the princes of the Church the Prouostes the Deanes the Archdeacons the Byshops and the Archbishops and such things come not lawfully to passe but because they walke in the affaires of darknes heretofore it hath bene spoken of and nowe is the time come and fulfilled Beholde in peace my bitternes is very bitter It Esay 38. d hath beene heretofore bitter in the death of the Martyrs after that more bitter in the controuersies of the heretiques now it is most bitter in the maners of the seruauntes of the housholde they can neyther be driuen awaye nor auoyded they are so strong and so infinitely encreased The wound of the Church is in her entrayles and bowells and it is incurable and therfore is her bitternes very bitter c. S. Hillarie writing against Aurentius sayth these wordes I warne AdmonitioÌ„ of Hillary you to beware of Antichrist you doe to much esteeme the walles seeking the Church of God in the gorgiousnes of buildinges thinking that the vnitie of the faythfull is there conteyned doe we doubt whether Antichrist haue hys seate there or no. The mountaines the woodes the lakes prisons and wildernesses are more assured vnto â—e and more safe for the Prophets being in them hidden did prophecie Saint Bernard vpon the. 90. Psalme and verse 6. sayeth in maner al the Christians seke their own gayn not the gaine of Iesus Christ And they haue turned ouer the very offices of the ecclesiasticall dignitie into shamefull and dishonest gayne and into affaires of darknes and do not in these things seke the saluation of soules but the pleasures of riches For thys cause are they rouÌ„ded for this cause do they haunt the churches say Masses anâ— sing Psalmes At this daye they striue by proces go to lawe for Bishoprikes Archbishoprikes in such sorte yâ— the reuenues of yâ— Church are vestowed in superfluities and vaine vsages there resteth no more but that the man of sinne the sonne of perdition be reueled c. Saint Bernard in his sermon of the conuersion of S. Paul sayth O Lord God those whom we see to couet the chiefe places in thy church and possesse the principalitie they are euen the first that persecute thee They haue taken the Arke of Sion and they haue possessed the castle and afterward haue frely through the power therof set the whole ciâ—ie on fyre their coÌ„uersation is miserable the subuersioÌ„ of thy people is lamentable S. Bernard in his boke de considâ—r ad EugeniuÌ„ toward the ende of his 4. booke speaketh to the Pope in this sorte what is it that thy flatterers saye vnto thee goe to hardely The description of the Romish Court. thou byest them with the spoyle of the churches The lyfe of the poore is sowen in the gates of the riche The siluer shyneth in the dirte meÌ„ runne thither out of al parâ—es the poorest caryeth it not awaye but he that is strongest or ells hee that runneth moste spedelye this custome or rather deadlye corruption began not in thy time God would it might end in the same In the meane time thou art adourned decked preciously if I durst say it thy seate is rather a close of deuils then of shepe Dyd S. Peter so Did S. Paul so mocke Thy court doth vse rather to receaue the good then to make any good for such as are euill do not amend in thy court but the good do there waxe worse Bernard also sayth Beholde the Ad Eâ—gen lâ—b â—eâ—tio common murmure and complaint of all the Churches they crye out that they are wounded and corne in peeces There are very fewe or none ar all who feare not that wouÌ„d doest thou aske what wound it is The Abbotes are robbed and spoyled by their bishops the Bishops by their Archbishops It is a maruell if any man be able to excuse it In so doing you do very wel declare that you haue plentie of power but not of iustice you do it because you are able to doe it but the question is if you ought to doe it You are ordayned to conserue to euery man his honour and degree not to be enuious toward him c. S. Paule doth rightwell setforth in his colours this Romishe prelate whiche will be called Sanctissimus or most holy in his second Epistle to the Thessalonians and. 2. chap. naming him the sonne of perdition the man of sinne c. S. Peter also in his 2. Epistle and. 2. chap. doth most liuely paynt out the maners and life of this Romyshe rabble of Prelacy Furthermore in the distinctioÌ„s distinct 34 cap Lector glose distinct 82 chap prisbit and in
no fayth For fayth may haue none other regard obiect subiect nor foundation but God in Iesus Christ his only truth Yf it haue any other foundation if it be builded vpon men and vpon the opinion that men shall haue of them it shal chaunge as men do and as the opinion doth that men haue conceiued It shall fall when they fall it shall be inconstant variable and subiect to chaunge euen as they are For she shal not be builded vpon Math. xxii i. Pet. ii Ephes ii i. Cor. iii Math. xvi the liuely stone whiche is Iesus Christ and vpon the sure foundacion of the Prophets and Apostles vpon the which the true Church must be builded if it will endure agaynst the gates of hel and the whole hellish power otherwise how may it be a faith For these vices are as contrarie to fayth as is the fire to the water Wherfore such as dwel vpon mē in this sorte and do not discerne of thynges nor proue the spirites whether they be of God or no according to the Coūcell gyuen by Saint Iohn What assurance may they haue Iohn iiii in their consciences Whylest they are at rest and that they be not assayled by temptacions nor wakened by the iudgement of God and that they do haunt among such as are of the same religion that they are of it semeth vnto them that their faith is very sure strong but when they shal find thēselues assailed with diuers temptacions compassed roūde with great daūgers that God shal a litle astoone their cōsciences with his iudgemēt they shall then finde what stay they haue of mē that there is no perfit assuraūce nor true quietnes of cōscience but in the true faith engendred in the hartes of mē by the very persuasion of the word spirite of God And if it should happē that they should be cōuersāt amōg men of an other Religion what would they then do T. Yf they should be in Turckie they would as well receyue the lawes of Mahomet refuse the Christian Religion as the Turckes do for they haue euen the same reasons and argumentes to do it as otherwise they haue to accepte or refuse that whiche they haue already receiued or disalowed They would euē do the lyke if that they were among the Iewes or any other nation whiche should hold any other religion then the Christian D. It is not to be doubted ¶ Of the honor that is devve to good and true teachers in the Churche and of the meane that vve ought to kepe to the ende that vve do gyue neither to much ne yet to little credite to men hovv perillous a thing it is to trust to much to a mans ovvne iudgemente T. IF the matter be as thou sayest to what purpose do the good doctors serue which haue receiued so many excellent giftes of God for the edifying of his Churche D. I say not these thynges to despise or condempne them for we should be to much vnkynde towarde them if we should condempne or despise them considerynge they haue taken so greate payne to make the holy Scriptures more playne and easie vnto vs and that by their laboure wee haue had greate commoditie They haue sweat to delyuer vs from a greate deale of payne and trauayle and haue greatlye holpen vs with their labour and made the way more plaine for vs. Also we should be to outragious against God if that we should despise them blasphemyng the giftes of hys holy spirite whiche he hath bestowed among them Wherefore thincke not that I do alow the iudgement of certaine rashe men or fauoure a nomber of puffed prowde spirites who without any regarde condempne all men esteemyng none but them selues Bycause they haue knowē that the worlde hath bene seduced by gyuyng to much credite to the iudgementes of men and haue bene to lyght of credite not enquiryng of the truth by the witnes of the holy Scriptures they haue gone so farre on the other syde that they are no lesse to be blamed then those whome they do condemne For if it bee perillous to credite to muche the iudgementes of men so is it also daungerous if that we gyue not that credite that we ought to do to the iudgementes of those which gouerne them selues accordyng to the worde of God T. It is a very hard matter to kepe measure and meane and so to do thinckyng to auoyde the one sorte of extremitie and perill that wee fall not more daungerously into the other For if I gyue no credite to the iudgemente of others but will dwell wholly vpon myne owne and vpon my oppinion wherin am I more worthy of prayse then they whō I do condempne Am not I a man as they are D. There is no doubt but if I do folow onely mine owne iudgement fantasie I folow the iudgement of men for I am no God any more then other men are If the others be to be blamed bycause of their ouer muche lightnes negligēce raysh belife follie so should I also feare that I be not subiecte to greater blame through follie pride selfe will false persuasiō of my selfe T. Here is no smal daūger but before all other things we ought to feare least we stand to much in our owne con trust to much to our owne iudgements vnderstanding despising the iudgementes of others to be to much gyuen and wedded to our own willes For this vice is meruellous daungerous is the chief fountain and cause of all heresies and Scismes whiche are the most daungerous pestilences that may happen into the Church D. Therfore haue I sayd these thinges to the ende that we mighte know how to folow that moderation the which S. Augustine hath folowed without giuing more or lesse vnto men then faith Christian charitie may endure yelding alwayes to God to the canonicall Scriptures that honor which we do owe vnto thē taking good hede that we gyue no more to Councels to men then to them what apparēce or shew so euer they haue For they that come to Councels are men And in that they are men they are chaungeable subiecte to errors and vntruth They do conclude accordynge as the spirite is by whom they are gouerned If they be led by the spirit of God they wyll conclude in the fauour of the truth yf they be led by the spirite of error as were the Prophetes of Achab agaynste Miche they will maynetayne and confirme lyes i. King xxii And by these meanes they that shal followe them shall bee in very good case ¶ Of the difference that men ought to put betvvene the doctrine and vvritings of the Apostles and Prophets and of those that came after them and the cause therof T. I Do confesse that those which come to the Councels are men but a man may replye that in a lawfull generall Councell they are guided by the holy Ghost and that he will not suffer them
they do not let by all meanes possible to procure them to persecute that doctrine whiche they oughte chiefely to aduaunce and mayntayne D. It is not greatly to be maruelled at for suche men often tymes deale with princes as doth the fowler with the byrdes that he setteth for hys stale For they establishe such Religion as pleaseth them and semeth vnto them best for theyr purpose to noryshe and mayntayne theyr ambition and theyr bellyes And bycause they want power to authorise their lawes and ordinaunces whereby to mayntayne their abuse they abuse the power and authoritie of the princes in that behalfe trayning them by their wicked and lend councell to do whatsoeuer pleaseth them And as these men do often tymes abuse the ignoraunces and negligences of princes euen so on the other part princes oftentimes abuse the malitious mindes of such men to serue their ambition tyrannics and wicked enterprises Wherfore they do more esteme them beyng such then if they were more honest for they could not endure them if they were honest and would giue them faythfull councell both for the honour of God and the health both of theyr owne soules and of theyr subiectes also bycause they haue a desire to obey God and to set his people in Christian libertie to serue hym nor yet to reforme the Churche according to his worde but rather to peruert the true religion and to make it serue to their purpose euen as Ieroboam did They had rather to haue such Prophetes Priestes as had Ieroboam Achab Iesabell and such as were the Magitiens of Pharao the more clenly therby to resist gods truth theÌ„ to haue the true seruants of God that folow the trace of the true Prophetes Apostles And for so much as both they their people desire such do well deserue to haue such God doth send them euen such as they wish for but it is in his wrath as he threatneth by hys Prophets to the end they may haue the more mete matter dayly to harden theyr hartes more more and more spedyly Esay 3. 29. Ose 5. 7. to hasten theyr destruction ¶ Of the Iudgement of the Christian doctrine and of those by vvhom it must be reported of the princes duety in that behalfe and of the faulte of those that in the same despise the Councell of the seruauntes of God T. I Do feare also that ther be many that trust to much in matters of Religion to those that falsely name themselues to be of the Churche as Prelates and Pastours of the Churche and that it fareth with theÌ„ eueÌ„ as it doth with those that commit wholly their soules and coÌ„sciences into the hands of their Curates and Prelats D. It is certain that in all states there are some that thincke of religion as they do of some scieÌ„ce or handy craft Wherfore when there happeneth any controuersie they think that the knowlege therof doth in no wise appartaine to theÌ„ but that it is ynough for theÌ„ to committe the decidyng of the matter into the handes of the masters of the occupation and theÌ„ to giue their senteÌ„ce accordyng to the reporte that those men shal make and to esteme done and concluded what soeuer they conclude T. It semeth to me that their opinioÌ„ is not very euill For who can better iudge of an art or occupation then the masters therof Wer it not a great presumptioÌ„ for any man to take vpon him to iudge of that whiche he neither vnderstandeth nor knoweth D. This that thou sayest is not all together voyde of apparance but here must we take good hede that no man be deceiued for syth that here is the question whether that men of occupation shall iudge of thinges appertaining to their occupation thou must theÌ„ vnderstand that â—p man can truly iudge of the Christian doctrine but such as are true Christians for no man can vnderstand the heauenly language and the language of God but onely the children of God and those that are heauenly and not earthly Wherfore I do more esteme the iudgement of a simple laborer being one of the elect of god and regenerate by his holy spirite then that of all the Popes Byshops Priestes Philosophers and Doctours whiche shal be infidels or hipocrites for such are not of the occupatioÌ„ wherof we speake And as touching that whiche thou sayest that I do not alowe the councell or acte of a prince if he take in hand to do any thyng of his owne head in matter of Religion without askyng at the mouth of the Lord and takyng aduise couÌ„cell of him by the helpe of those vnto whom he hath gyuen speciall charge to open and make manifeste his will vnto men and to declare his lawe vnto them And for this cause he hath don this honor to his Prophets and true Ministers of his Churche to call them his mouth promising that he will put hie word into their mouth And when the princes or people haue taken in hand any thynge that hath appertained to the honor of God and to their health without enquiring of the Lordes will at the handes of his Prophetes he hath rebuked them bycause they dyd not aske at hys Esay 1. 30. Ose 1. mouth that they haue weaued their cloth but not by his spirite he speaketh to the same purpose by Malachie The lyps of the Prieste do kepe knowledge men shall enquire of Malâ— i. the law at his mouth for he is the aungel and messenger of the Lord of hostes ¶ Of the causes vvhy the princes should enquire of the vvill of God at the mouth of his Ministers and of the giftes of God vvith the vvhiche he endueth his Ministers T. IT semeth vnto me that it is very commendable in a prince chiefly when there is question of the reformatioÌ„ of the Church to enquire in that behalfe of the will of God at the hands of those that are appointed by God to declare the same vnto hym D. The thyng is not onely honest but so necessarie as nothing is more necessarie For albeit the prince be of the wisest of his Realme yet notwithstanding he can not knowe all thyngs but may oftentymes deceaue him selfe euen in his owne deuises Wherefore if he will at any tyme vse the counsell of his counsellers in matters of lesse importauÌ„ce or at the least he is not thought to be wise if that he do contemne it howe much is it more requisite to do it in a matter of so great weight whiche toucheth the honor of God and the health or damnation of euery man and not onely of the person of the prince but also of all hys subiectes T. Suche a matter is well worthy to be considered D. Of the other side it is very lyke that a good Pastour whiche maketh speciall profession of the study of the holy Scriptures and hath commission from God to expouÌ„d them to others is more exercised then others whiche are lesse occupyed in
from them declaryng playnely in what perill they put them selues that folow such guides ¶ Of the care that euerye man ought to haue to knovve the vvay of saluation and hovv they ought to bevvare of false Prophetes and seductors of the people T. THen we ought not to be so carelesse but that we must enquire of that same waye by the whiche we shoulde passe to the ende that we mighte easely knowe if that in stede of leadyng vs in the ryght waye they should leade vs wronge D. It is very true and also we ought not to be so rashe and foolish that we should sodenly take guydes and conductors without hauyng any knowlege or testimony of them For if we should but passe thorow a wood or some other passage whiche were hard and difficill we woulde not take a man at aduenture to be our guide of whoÌ„ we could not assure vs least that in stede of guidyng vs the right waye he should bryng vs into the lappes of theeues to cut our throates as it happeneth oftentimes to many T. Yet not withstandynge thys way which we must passe is the moste daungerous of al for there nedeth no greate straying to loose vs all D. Therfore it is more nedefull to take good hede in this matter then in any matter els And for this cause are we so often warned in the holy Scriptures not onely by the Prophets and Apostles but also by Iesus Christ our Lorde to take heede of false Prophets which Math. vâ—â— Actes x Roma xvi Phill. 3 come to vs in sheepes clothing and within are rauening Wolues This admonition is not geuen vnto vs without cause T. That is doubtlesse ¶ Hovv that the admonitions vvhich are vvritten in the holy Scriptures agaynst the false Prophets do make them to be vvithout excuse that suffer them selues to be seduced by them D. FOr so much then that we are all aduertised and that the spirit of God hath geuen vs so many markes and signes wherby to knowe these false Prophets we may no more pretende ignoraunce in thys poynte for our defence then in the other matters wherof we haue already spoken For the case is not lyke with a Christian in matters of Christian religion as it is in other artes and sciences for that it sufficeth any man because he caÌ„ not learne all artes and sciences to learne one or two and to be excellent in some one science But the substance of religioÌ„ is of an other nature it is an arte it is a science and occupation which al men ought to vnderstand although all men may not be of like excellencie in the knowledge of the same nor yet be sufficient to execute the office of a Prophet or of an Apostle or of a pastour and Doctor in the church yet at the least euery maÌ„ is bound to knowe so much as he may vnderstand how to frame and gouerne himself according to the wil of God to know how to embrace that which is good and to refuse that which is euill and to knowe how to kepe himself from false Prophets and seducers for he that caÌ„ not do this shall paye for his ignoraunce as it hath bene sufficiently proued by the reasons before alledged Wherefore euery man hath great occasion before al other things diligently to coÌ„mend himself to God in these affayres with certaine affiaunce to be heard for he speaketh not this in vayne seeke you shall find aske and it shall be geueÌ„ vnto you knocke at the doore and it shall be opened vnto you for he that seeketh findeth Mat. 7. and he that asketh receaueth and he that knocketh at the doore entreth For the Lord is nere vnto those that call vpon him in veritye Beside this it is earnestlye requyred of euery Psal 144 man to seeke out diligentlye those that are good teathers least that in steed of the shepeheard we followe the Wolfe trymmed lyke a shepeheard which wil deuoure vs for we may not through our negligence attempt God And if we do this hauing a sincere and true care for the glorye of God and for our own saluation God will not leaue vs without the conducte of his holy spirite and without prouision of his goodnes according as it shall be nedefull for the saluation of euery man for that which Iesus Christ hath spoken shall remayne alwayes true to wit that he that wil Iohn vii do the will of God shal vnderstand of his doctrine whether it be of God or no. ¶ Of suche as alvvayes excuse them by theyr great busines and can neuer fynde conuenient tyme to hearken to the vvorde of God and to laye their handes to his vvorke T. I Am of your opinion but there are yet an other sorte which seme to haue more reason are better affected toward the word of God then are those of whom we did euen now speake But yet when I consider their workes I can not commend them There are that will soone graunt vs all that wherof we haue heretofore disputed they will confesse that we must enquyre of the wil of God in his word They will well allowe the doctrine of those that do truelye preach the word of God and follow the same and employe them selues in the busines of the Lord but yet for all that they wil not be ouer busie in it but wil find a thousand excuses They will alledge an infinite number of empeachmentes and empedimentes which let them Tere is amonge these men a number of mockers which say we must let God alone with the matter and that he will well accomplyshe his worke without vs. D. I do well vnderstand of what kinde of men thou speakest they are of the number of those which our Lorde Iesus Christ telleth vs of in the passage of those Math. xxâ—i Luke xiiii conuited gestes to the mariage of the which the one excused himselfe by his farme the other by his oxen newly bought and the other by his newe maryed wife to be shorte euery one had such plentye of excuses that not one of theÌ„ came to the mariage of those that were bidden but that of necessitye straungers were called And as touchyng those men which say that God will well bring his works to passe without them they say truth for God nedeth not any man to accomplishe any of his workes For when he setteth vs to worke it is not for neede as though he coulde not doe all that pleaseth him to do without vs. But when he calleth vs into his workes he doth it to doe vs honour in that we honour him making vs the ministers of his grace And therfore we shoulde bee the more diligent to take the matter in hand which if we do not he will assuredlye geue vs to vnderstande that he hath workes to do the which he will not do without vs to wit when he shall punysh vs for our slothfulnes and ingratitude T. Thou sayest very well for we must needes be there in
them selues to the true reformation of God and woulde yelde vnto hym that obedience which of right they owe him but they would euery of them rather haue such a reformation as shoulde please their fantasie which should not displease thē at all but entertain thē in their pleasures And therfore it is no maruell if all frame not well that men be so euill matched oftentimes in all gouernmentes and that one be a hindraunce to the other And it is not greatly to be maruelled at if the ministers doe seldome finde good Magistrates and good people yelding to the ministerie of the worde of God such obedience and duetye as they ought to doe Moreouer it is not to bee maruelled at if the Magistrates finde very seldome true and faithfull Ministers of Iesus Christ diligente in theyr ministerie towardes the church of God who withoute flatterye will francklye shewe both them and the people theyr faultes which are subiecte to them as they oughte to doe and doe loue and reuerence them as their fathers And doe we maruell if the people haue more often Pastours and Magistrates tyrauntes which doe deuoure them and destroye them then good Ministers and Magistrates which woulde be vnto them in stead of fathers and desire more the honour of God and the saluation of hys people thē their own glorye and profitte For it muste needes come to passe that the offring must be like to the Saint as saith the prouerbe and that God do punyshe men in suche sorte the one by the other to the ende that they maye learne to knowe in them selues by the iniurye which others doe to them and by that which they commaunde of them what iniurye they doe to God and how he maye be pleased by them If then it be an hard matter to set good order in the church when either the Ministers Magistrates or people be other then of right they ought to be what discipline may we then hope for whē they shall be all in leage together to resiste against God and to make warres agaynst his worde and to destroye all good discipline T. That doth yet more often happen then the contrarye ¶ Of the difficultie that is in the vvorlde at this day to assemble meete men for a lavvfull councell and of the example of the auncient Christians concerning their fath tovvards the doctrine of the Apostles D. THē if it be so difficulte as nothing is more to set good order in a small countrey or little towne by meanes of these empeachmentes yea euen in those places where there is moste light of God and moste hope of reformation what will it then bee when it shall come in question for all Christendome and for all the worlde how harde a matter will it be to assemble so manye peces so euill gathered together and the one so contrary to the other If those which receaued the Gospell in the tyme of the Apostles seing the diuersities that then were in the religion and the resistance that was made against the doctrine of the Apostles woulde haue beene contented to abstayne from receauing of it vntill such tyme as a generall councell had bene called where had they then bene become When should they haue beleued the Gospell For who should haue assembled ordayned it Shoulde the Romaine Emperours haue done it which wer enemies and persecutours of the Christian religion which then were the most mightie princes vpon the earth Or ells Pilate and Herode Annas and Cayphas or ells the Scribes and Pharisies the Doctors and the Priestes of the Iewe or ells the Philosophers and the Prophets of the Paganes which were all aduersaryes to the Gospel what conclusion might men haue loked for at the hands of such men How should the Apostles and their adherentes haue bene receaued among those mē and of what weight or value should their voice haue bene How longe shoulde men haue wayted before that all these men would haue agreed together vpon any good determination for the doctrine of true religion That would not haue bene done before the day of iudgement ¶ Of the hindraunce vvhich the Christians doe cause in the reformation of the church more then all others and of the ende vvhereunto the suppostes of the popishe church tend vnder the title and name of a Councell T. THe world is not in these dayes as then it was For we haue now nothing a do neither with the Iewes nor Paganes nor yet with the Turckes And seyng that wee haue to doe but Christians with Christians the hope is the greater D. I know not But at the least I desire it for my part but I feare least the pure truth of God will worse be endured of those which glorie of the name of a Christiā then of the Iewes and Turckes For all those that beare the name of Christians are not for all that Christians for for so much as it is an other matter to be a Christian in name onely and to be one in dede and name together This fareth muche like the testimonies whiche we haue already brought sorth of auncient customes touchyng the aunciēt Samaritanes of whome it is writen that they feared the ii Reg. xvii Lord and yet notwithstandyng they serued continually their Idolles and afterward in this same passage he sayth that they did not feare the Lord. T. I was in mynde to desire thee to agree these two passages when thou diddest alledge them but that I was loth to breake of your tale D. It is an easye matter to agree them for the one expoundeth and declareth the other It is sayd that they feared God for so much as they made a certayne profession of the law but for so much as they dyd it not in dede but mingled theyr auncient superstitions and Idolatries with it it is sayde that they feared not the Lorde as it is declared folowyng But let vs come to the Samaritanes of our tyme for truly we doe not see at all more cruell persecutours of the Gospell then are those whiche are Popishe Christians But to what ende thinckest thou that the Councell of Trent is continued and that they haue newlye confirmed and approued all those determinations and resolutions that haue passed In the same Thou mayest well assure thy selfe that those worthy fathers whiche trauaile there tend to none other ende but to confirme and establishe agayne all theyr aunciēt errors to the end they may haue a more better coulour to defende and maintayne them here after and to persecute the children of God and to bathe all Christendom in the bloud of poore Innocentes and true seruaunts of God do they not apparantly shewe that they will not admitte any reformation whiche is comformable in any one pointe to Gods truth and that they haue no care neither of peace ne yet of the vnion of Christendome but onely how to maintaine their most filthy damnable estate and to oppresse by their tyrannie all true Christianitie and vtterly to destroy it
is eternal so are his lawes eternal and the order of lyfe whiche he hath gyuen to his subiectes T. For so much as it is so there needeth then nother other raygne nor other lawe nor yet Interim as these men woulde haue ¶ For vvhat cause and reason the doctrine of the Interim can not be reâ—eiued neither into the Churche of Christ ne yet into the Popes Churche D. THerefore let vs leaue of this Interim whiche doth so much confounde it selfe as euer did any thyng for it is made by such vnderstaÌ„dyng and iudgement that no maÌ„ may by reason approue it for so much as in euery respect it is but a very Papistrie somewhat disguised published and couered with a maske being finally different from the first And therfore no maÌ„ may folowe the doctrine therof vnlesse that he renounce the doctrine of Iesus Christe and make a new aliance with that of Antechrist T. Yea and it was not framed but to the end it myght by litle litle plucke backe from the Gospell suche as had already professed it and to bryng theÌ„ wholly in the end to Papistrie agayn D. In dede it is accepted of none but of such meÌ„ for the papistes wil none of it that not without cause for if they should receyue it they should condempne themselues for so much as the Interim doth permit things which they do vtterly condempne Wherfore as sone as they shal haue receiued allowed it their traditioÌ„s are cleane gone for they haue embraced this fouÌ„dation to build their kingdoÌ„ vpoÌ„ that their Church can not erre because it is alway gouerned by the holy gost Wherfore if it should once by theÌ„ be admitted which they haue coÌ„deÌ„ned behold al their doctrine scattred spilled coÌ„sequeÌ„tly their kingdoÌ„ ouerthroweÌ„ Afterward it wyl fare with theÌ„ as it doth which a piece of work made of wollen threde without any seame which being once brokeÌ„ in any place that there be one threde plucked out of it al the rest follow after in order easily For if that they once do that theÌ„ must they nedes coÌ„fesse the either their Churche hath not bene gouerned by the holye Ghost or els that they haue an holy Ghoste that maye erre Wherfore to auoide this inconueniencie they wyll leaue no kinde of thyng which they haue inueÌ„ted they wyll neuer acknowledge their faultes what or howe many soeuer they be notwithstaÌ„ding that they know theÌ„ apparantly that they be enforced to condeÌ„pn them in their own coÌ„science that they be so foule that the very beastes may iudge of them T. I haue often times meruailed at that which thou now sayest but now I do well see what it is that letteth them ¶ Of such Christians as be Nevvters and indifferent vvhiche folovv the doctrine of the Interim and of the mixture of the true false doctrine hovv much it displeaseth god D. FOr so much as it is so we haue no iuste occasion to dwel at al vpon these Interimists ne yet vpon their Interim which is a name whervnto meÌ„ may ioyn whatsoeuer they will It is a beast that hath a verye stronge and a mighty back which wyl beare what soeuer men wil lay on him It is a name made of an aduerbe whiche doth very wel agree with the GraÌ„mer of those Gramarianes whiche haue forged it For euen as their GraÌ„mer I meane theyr diuinitie is straunge and different from all other doctrines and especially froÌ„ the true diuinitie of the sacred Scriptures euen so hys language is very newe and straunge and hathe hys rules vtterly different The Greeke and Latine Gramer haue the Masculine Feminine and Newtre Gender the Hebrewe hath but the twoo firste and wanteth the Newter And contrarilye the Interim hathe neither Masculine nor Feminine for he is neither Masle nor Femasle but is Newtre or at the leaste compounded of Masle and Femasle and so muste needes by common and must nedes be Masle and Femasle both together or els he can be neyther the one ne yet the other T. Then shal he bee a Monster D. Yea in deede verye monstrous and so contrary to the woorde of God as nothynge more for hys Grammer is lyke to the Hebrewe Grammer It aloweth no Newter Deut. â—â—â— Gender and hardlye doth it any common It doth not permitte to couple the Oxe and the Asse together in the plowe no more doth it permit to sowe a fielde with sondry kindes of grayne ne yet to make a cloth of sondry stuffes and substaunces It condemneth also the confusion of seede of nature in beasts and other lyuyng creatures holdeth those beastes for vncleane that are engendred by beastes of sondry kindes as are Muletes and Mules and such other like In the whiche it is playne that the Lorde hath had a further regarde then to those thynges when he gaue suche laws that he would admonish his people by those same to obserue good order in al thyngs to eschewe auoide all confusion and disorder Then if the mixture and confusion of sondrye thynges doo displease hym it muste needes then displease him more when that the greater parte is the worste as it is in the Interim For there is very litle pure doctrine in it and that whiche is is so darckned and corrupted that nothyng is more Wherefore this common kynde by whiche he wil be as a meane betwene the doctrine of Iesus Christ and yâ— of Antichrist doth right wel be seeme hym For common in the Scripture is as much to say as polluted and defiled as witnesseth Saint Marcke in his 7. chap. and Saint Peter in the Actes of the Apostles the. 10. chapi And in our language a common woman is a whore This Interim in like maner maketh vs common Christians and Newters like vnto the Samaritanes For euen as the Samaritanes were properly neither Iewes ne Paganes but were made of them both euen so are these men properly neither Euangelique Christians ne yet Papistes but a certayne confusion and mingle mangle of both together T. Albeit that the doctrine of this Interim be not in all respectes so pure and perfect as we would haue it is it not yet better to haue it so then to haue it more corrupted and to be such as is the doctrine of the Papistes D. In dede in one thinge it is to be preferred before the Popish doctrine wherof thou speakest which is that the poison that therin is is more hidden Wherfore it is the more daungerous and the more to be feared and reiected T. It is very true ¶ For vvhat cause the Interim hath taken his name of an aduerbe and hovve in sondry vvise he may be applied D. WE may iudge of al those doctrines Religions which are so confounded and mingled as of the lawe Religion of Mahomet for is it any thynge better then that of the Iewes and Paganes for that it hath many thinges taken out of the Christian Religion mixed with that that
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
of the God of the earth whiche gouerneth that Councell by his holy spirit albeit it he remayn stil enclosed and hiddeÌ„ in the secret chamber of his brest and harte and of his authorised Apostles vntill the tyme conuenient Then his Legates whiche are the first borne of his children and creatures declare the will of their holy father and their God T. Here is a goodly order of procedyng ¶ Of the prudence that is required in the disputations of the Councels of the Papistes and hovve daungerous it is for those that behonest to be there D. IN the meane tyme it behoueth those that dispute to haue good regarde in what maner and forme they frame their argumentes silogismes and how they propone their disputacions For if they do not conclude accordyng to the maner forme and shape of that conclusion whiche is already made betwene the holy father and his Legats or if they cast not their conclusion in the same moulde they will forth with gyue them to vnderstand that they are not sene at all in that Dialectica and Logicke whiche is required of them Wherof it foloweth that either their conclusions are despised as those of vayne men whiche speake in the aire or els if they do somewhat presse or touche the honor of that God whiche raigneth in that same Councel the daunger is very great for those that shall make any such coÌ„clusions For afterwards they must nedes of force dispute with fagots executioners and fire For that is the last refuge whereunto these worthy pillers of mother holy Churche haue their recourse the God in whom they haue greatest hope to witte the God of the Chaldees and Persians as we haue sene by experience in the persons of Iohn Hus and Hierosme of Pragne at the Councell holden at Constance about an huÌ„dred or sixe score yeares passed For he that agreeth not to the conclusion of that Antichrist and of his spirite the same doth sinne agaynste the holy Ghost wherefore the sinne is not to be forgeuen there may be neither Pardon nor Indulgence found wherby to purge the Church sauing onely by fire T. Surely here is a goodly procedyng and very meete for the Vicar of Iesus Christe and his Apostles ¶ Of the resolutions and conclusions of the Papisticall Councels and vvhat personages they are that haue voyces in theÌ„ and vvhat scoole masters the Bishops haue there vvhat order they do there obserue D. NOw when the disputacioÌ„ is ended they must needes come to the resolucion and finall conclusion whiche is not done openly nor by the consent of all but is done in the Conclaue in a secrete place where none are admitted to come but the Popes Legates the Patriarches the Bishops and the generals of the Monckes These do there conclude what soeuer pleaseth them without hauyng any regarde at all to any thyng that hath ben debated of in the Councell but to that wherunto euery one of them pretendeth those who haue seÌ„t them thether And for so much as the greatest part in maner of the Cardinals and Bishops that do there assemble together to make vp a nomber are ofteÌ„tymes but well fed and fatte beastes shodde and horned fatte Asses Mules loden with benefices they must haue some kepers Muletters to gouerne and to direct them And bycause they are in such matter much lyke vnto litle children they haue nede of scoole masters to instruct teache them to supplie their ignoraunce T. And who be those Asse kepers muletters that thou speakest of D. They are often tymes a certayne nomber of hooded Moonckes and bellye Dyuines whiche often tymes are in maner as ignoraunte as their scollers as veri Asses Mules as the Asses Mules that they gouerne lead sauing that the one sorte is more heuyly laden theÌ„ the other with benefices that the one sort haue a litle more sence knowledge the others more farmes Lordships but their coÌ„sciences are all one T. Then are these meÌ„ to the Cardinals Bishops in stede of the holy ghost by whose inspiratioÌ„ they speake being instructed by theÌ„ D. It is true but this holy Ghost is but a litle portioÌ„ a depeÌ„dance of the vniuersall spirite of the holy father of the whiche the Legates are filled For all these hooded belly diuines pretend none other thing but to fish for some Mitre Crosse some good be nefice or fatte prebend wherfore they are there as kitchine dogges wayting for some soope These are the dumme dogges of whom the Prophet Esay doth speake T. Then Esay xâ—â— they do not greatly care whether they do barcke at the wolfe and byte him or no. D. They are not there for any such purpose for their beyng there is onely to flatter to please and to procure their worldly honor and profite and to haue their portion of the pray whiche those wolues do gette And therfore they teach the Nouices to set their sayl accordyng to the wind which they seedoth blow and accordyng to the spirite by the whiche they know that the Legates are gouerned those who sent thyther both theÌ„ and the Bishops to the end that there might be there agremeÌ„t of spirites that all those particular spirites might agree resolue with that vniuersall spirite which doth there preside wherfore they haue not at any tyme so great dissention and diuision but that they may well say in their conclusions It hath semed good to the holy Ghost and to vs to witte that holy Ghost whiche presideth ouer them ¶ Of the matters of discorde that may be in the Councels of the Papistes of the causes of the agreement that is amoÌ„g them hovv daungerous it is for those that do maintaine the cause of the truth T. I Thincke for all that they haue not alwayes the best agremen of the world among them D. Yf there be any discorde of opinion among theÌ„ it is not coÌ„monly for any matter that concerneth the honor of God the edification of hys Churche the saluacion of the Christian people but rather for their ambitions and honours preheminences benefices particuler affaires For in maner al those that come thyther are assured the one of the other and there is nothing in the world that they haue lesse care for then for God for the honor of his Church and the saluation of their owne soules of the Christian people wherfore in this respecte they feare not one an other For there are seldome any other there but Scribes Phariseis Saduces HerodiaÌ„s Hipocrites and Epicures Glottons Dronckardes Whoremasters Sodomites Players HuÌ„ters with such like very ignoraunt in diuinitie of very filthy and detestable life should be al excoÌ„municated accursed and depriued from their offices if they should be iudge according to the rigor of the auncieÌ„t Councels of their owne decrees whiche do excoÌ„municate Ex concil Carthag Dis 23. Qui
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
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
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