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
The firste parte of the Christian Instruction and generall soÌ„me of the doctrine conteyned in the holy Scriptures wherein the principall pointes of the Religion are familiarly handled by Dialogues very necessary to be read of all Christians Translated into Englishe by Iohn Shute accordyng to the late Copy set forth by th' author Maister Peter Viret 1565. ¶ Ouersene and perused accordyng to the order appointed by the Queenes maiesties Iniunctions 2. Timothe 3. Al Scripture diuinely inspired of God is profitable for doctrine to improue to amend and to instruct in righteousnes that the man of God may be perfecte and prepared vnto all good worckes No man that layeth hys hande to the plow and looketh behind hym is meete for the kyngdome of God Luke 9. HONI SOIT QVI MAL Y PENSE ¶ Imprinted at London by Iohn Day dvvellyng ouer Aldersgate beneath Saint Martins ⧠To the honorable the Lord Robert Dudley Baron of Denbigh Earle of Licester Maister of her Maiesties horse and knight of th' order and one of her highnes preuye Councel Iohn Shute vvisheth health vvith increase of honor and Godly vnderstandyng WHen Hanniball a manifold wintered souldiour a Generall of meruelous iudgement and worthines had giuen eare a while to PhormioÌ„ the Philosopher discoursing before him of martiall matters the duty of a Generall and office of ech man that commeth to field beyng demaunded at length what he thought of him whome the Lippewise men estemed the wysest and learnedst of the worlde aunswered that fooles he had heard many but a more dotyng foole then this Phormion was he neuer heard It semed to him very straunge that he whiche neuer went further then the scoole neuer fought but with the rod shoulde giue preceptes to hym that had spent all his life in martiall affaires obtained moe vistories then he had red ouerthrowes And may it not right honorable seme as straunge to your good Lordship and be deemed of some others as greate dotage for me a simple souldior better practised abrode in martiall matters then furnished at home with cunnyng of the scoole to deale with matters of hie diuinitie But I take not vpon me to teache of my selfe but to translate out of others nor do I meane to bragge of any skill but to testifie my good will employed to profite others yet do I not thincke it a matter vnmeete for my profession and callyng to knowe the truthe of Gods holy worde and to further in the same as many as I may For requisite it is as your honor and wisedome right well vnderstandeth all Christians to knowe their God further if they will be the children of his kingdome to worcke through obedience to his will as the Apostle sayth their owne saluation with trembling and with feare A souldior is not excluded from this band he must needes in this battell keepe his order â—hil â— and do by grace his vttermost endeuoure leaste the muster maister Christe do casse him and so â—osuc 7 with great reproche deualize hym VVe read that for a litle pilfering of a common souldior the whole armie of the Lorde was in daunger and lyke to haue ben defeacted But the blasphemie incoÌ„tinency outrage and suche lyke that in many countreis in the warres in our dayes are vsed are in deede a great occasion to procure and purchase those dreadfull plagues whiche we often see light vpon nations VVherfore that we may continew in quiet peace wheÌ„ occasion shall require obtaine Godly victories expedient it wer and for my countreys sake I wish that our souldiors may be well instructed in the knowledge and feare of God so much the rather for that their lyfe is doubly incertaine Anacharsis thought saylers and such as trauayle by sea to be rather of the noÌ„ber of the dead then of the liuing by cause that he which is in most assuraunce is alwaye within eight or ten ynches of his death And is not a souldior euery moment of an houre more nere his bane amyd so many great shotte samll shot and other weapons VVherfore it were good not onely for the parties them selues but also for all Christian coÌ„mon wealthes if they whiche are called to serue in warres were well instructed in the knowledge fear of God as god be thaÌ„ked some of theÌ„ are I would thinck my self surerer in the company of fiue huÌ„dred well trayned souldiors whiche were instructed in the feare and loue of God then in that of xv hundred whiche are as well trayned and exercised in the vse of their weapons as they and doe want the other chief instruction And for my parte beyng a simple one am not ashamed to be exercised in the study of Gods booke no more then to be in the fielde exercised in the vse of any weapoÌ„ or order although my studie in it be not such as I wish it to be yet hauyng receiued great profite coÌ„fort of conscience by reding of sondrie workes of diuinitie and namely by the readyng of a worcke of Maister Peter Viret intituled the Christian instruction I would not bereaue my countrey meÌ„ the commoditie of the same but thought my selfe bounde in conscience to make them partakers therof VVherfore hauing translated the first parte of it into our tounge with boystrous and rude termes as a man vtterly voyde of eloquence I haue committed the same to the printe and so farre presumed vpon your honours goodnes as vnder your Lordshippes name to suffer it to come to the sight of others May it please you to accepte this simple token of my trauaile poore good will towardes your honor I dout not but some shall receiue such fruite of it as they shall like well my labour and pray for your Lordship vnder whose name it is published And so shall my desire in Christ be satisfied God prosper your honor in health and high estate God encrease his faith and his feare in you Right honorable I haue added in the end of this worke a table contayning the principall matters that are entreated of in this worke to the end that men may the more easily find them God defend you and preserue you ⧠John Shute to the faithfull reader Grace mercy and peace from God the father thorowe our Lord Iesus Christ COnsiderynge that God requireth no more of man for his innumerable benefites which he hath doth from time to tyme bestow vpon him but onely fraÌ„ck obedience the whiche he can no wise yelde duely vnto him except he knowe him and he can not know him but by his word and for that ther be many aduersaries at this day who will not haue men to deale with the word of God nor to receiue any Religion but such as shall be giuen vnto them by generall Councels I haue thoght good to turn into yâ— English touÌ„g this litle worke framed by the right famous worthy godly learned man M. Peter Viret wherin you may see what coÌ„moditie the Church of God hath reapt
goodwil will bestow vpon vs and coÌ„trarely that God by his great goodnes and mercy doth fight agaynst our malice and frowardnes euen as to bestowe of hys graces vpon vs will we nill we and to withdraw vs froÌ„ these bottomles pittes of wickednes into the which we go about to throw our selues most willingly ¶ Of the cause of the fall and â—uyne of mankind and of the remedy and meane hovv to recouer the same D. THat same was the first fountaine and spryng of all the disorders mischiefes that euer entred into the worlde That same was the very pathe that our first parentes tooke That same was the very meane by the which they fell from that hye degree and state of felicitie peace quietnes and ioye in the whiche God had placed theÌ„ in the beginnyng throughe the whiche they haue dampned them selues withall their rase and are fallen into this greate disorder and confusion in the whiche we are euen at this present bycause that we as their proper children folow eueÌ„ the selfe and same councell that they folowed Therfore seyng that we do knowe the cause of the euill why do we not trauayle to finde out the remedies contrary to the same for so much as the euil doth procede of that that we refused to folow the councell and will of God and folowed the councell and persuasioÌ„ of the deuil Let vs now leaue the deuill withall his intisementes and persuasions and let vs enquire at the mouth of God and take councell of him howe to learne to knowe his will and to folow the same and then all disorder and confusion shal be cleane put away and euery thing shal be brought into good order For in dede the onely wil of God and the obedience thereunto belongyng is the mother and nource of al good order It is onely she that doth beget it nourish it and maintayne it and is the onely rule wherwith if you measure all things wel al disorder shal be chauÌ„ged into good order ¶ Of the difficultie that is in men to acknovvledge their errours and faultes and of the argumentes that they hold of auÌ„cient custom and of the authoritie of their predecessors and of auncientie and of the multitude vvherevvith they arme them selues T. I Do like all that whiche thou hast sayde very well but there are very fewe that will take that waye for there are that are so hard harted and obstinate that a man shall not make them beleue that they ar in errour what reason soeuer he bryng agaynst them out of the booke of God nor they will not acknowledge their abuses faultes although they be so filthie and apparent that euery man doth see theÌ„ and that euery man doth handle them These men alledge their predecessours and say that they wil be no wiser nor better then they for they say that they wer honest men and wise ynoughe for to know the wil of God Wherupon they conclude that if those wer dampned they wil be also dampned with them An other sort alledge auncieÌ„t customes and the multitude of men and the continuance of tyme and the auncienti of their order of lyfe ¶ Of the proces that men brynge agaynste God and of the shyftes that they seeke to cloke their rebellion agaynste hyâ— vvorde D. FOr so muche as men wil not be brought to that passe to yelde that obedience vnto God whiche they owe vnto him but will go to the lawe with hym it must nedes come to passe that they searche out some shifte and some starting holes and excuses to giue some shew to their cause Wherefore if we shall gyue them place they will neuer be vnfurnished of shiftes But it is greate follie for them to pleade their cause with God for he must be the iudge and not they wherefore they may well assure them selues that all their reasons and excuses shal be of no greate value before hym when they shal be wayed in the ballances of hys iustice and iudgementes But bycause that men haue bene alwayes accustomed to flatter them selues and that they do so dilighte in their errours that it is a hard matter to bryng them to acknowledge them selues to be so foule and filthie as they are I am well contented that we do examine their fayre discourses and their goodly allegations T. I would be very glad therof ¶ Hovv that al false Religion may be vvel defeÌ„ded if that antiquitie the authoritie of predecessours may haue place D. LEt vs nowe see what foundation that hath whereof you haue nowe spoken There is no errour secte heresie false doctrine nor wickednesse so greate but that it may easely be defeÌ„ded if such reasons mought be allowed For a Iewe a Turcke and a Pagane may well alledge as much T. I confesse the same D. If then these ChristiaÌ„s as they name theÌ„ were Iewes Turkes or Pagans borne they woulde so continue because they were so borne also their predecessours before them T. There is no doubt of it D. These kind of men haue none other reason to main tayne their order and maner of lyfe but onely wilfulnes obstinacie by the which they do right wel declare that they haue not well considered what the Lord sayth by his Prophet Ezechiell Walke not in the wayes of your fathers nor be Ezech. 20 you filed with their Idoles for I am the Lord your God you shall walk in my commaundements see that you swarue neither to the right haÌ„d ne yet to the left haÌ„d It is also writteÌ„ you shal not do as those the ar gone before you neither file Leu. 18 you your selues as they haue done Take hede that you do not according to the custome of the land of Egypt in the which you haue dwelled Nor yet after the custome of the land of Chanaan So the you walke not in their statutes but se the you obserue my ordinaunces that you giue good hede to my coÌ„mauÌ„demeÌ„ts to the end that you may walke in theÌ„ Let vs coÌ„sider also how the spirite of God did blame reproue the auÌ„cieÌ„t 1. Reg â—â— Samaritanes These people did not hearken at all but did liue according to their auÌ„cient custome These people then feared the Lord but yet they serued their Idols notwtstaÌ„ding They folow their auncient custome euen to this very day They do not feare the Lord nor kepe that ceremonies that iudgements the law the coÌ„mauÌ„demeÌ„t that the Lord gaue to the son of Iacob which is surnamed Israell If our predecessours haue walked in the wayes of the Lord we may iustly alledge theÌ„ for God hath coÌ„mauÌ„ded vs to folow such personages not for their own worthynes for they are but meÌ„ as we are not Gods but bycause that they haue followed in the way of the Lord which saith that it is he that is the Lord our God not our fathers For he is the most auÌ„cieÌ„t father that we haue which onely is the father of veritie
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
spirites whether they bee of God or no if it were all one to followe what lawe a man woulde and that God woulde bee contented to be serued with our good intentes man shoulde neuer haue neded that he shoulde haue geuen hym anye lawe but onely hys owne intention commaundyng hym to doe onely that whiche shoulde come into hys mynde and shoulde seeme good vnto hym Which thing he hath earnestlye forbidden saying honour Deut. 11. not thou the Lorde in that sorte that seemeth good vnto thy selfe but in that sorte onely whicch I doe commaund thee without declyning eyther to the ryghte hand or to the lefte ¶ Hovv vve oughte to iudge of that vvhere God forbyddeth vs to doe that vvhich semeth good in our ovvne opinion and of the assuraunce of our consciences by the vvorde of God vvithout the vvhiâ—he nothyng can please God that man can doe T. IF he will that we doe not that which we thinke to bee good what shall we then do That which we thinke to be euill D. He doth not at all forbid vs to doe that which we thinke to be good if it be good in deede but for so muche as of our owne nature we are ignoraunce and blinde and that oftentymes we take darkenes for lyghte and lyghte for darkenes the good for euill and the euiâ—l for good the sweete for soure and the soure for sweete he will not that we gouerne our selues accordyng to our owne fantasyes but hath geuen vs an order to the ende that we myghte perfectlye discerne these thynges and not to take the one for the other which is not possible for vs to doe of our selues without the meane that he hath geuen vs. And for that cause he sayeth thou shalte doe onely that which I doe commaunde thee Wherfore it doth follow that what so euer Deut. â—8 man doth can not please God vnlesse he be assured that GOD hath commaunded and ordayned it and can not doe it without doing great wronge and violating the commaundement of God For fyrst of al none can please hym withoute fayth And secondarilye fayth can not be fayth withoute an vndoubted assurance And certayne assurance can not be but in the word of God For how can I be assured that God alloweth thys and disaloweth that but by the vnderstanding of hys will which I can not haue but by the declaration thereof which he hath by hys word On Heb. 11 the other parte howbeit that that which I should do should not be contrarye to hys will but shoulde be such as he hath expressedlye commaunded yet coulde not my harte bee thorowlye agreable vnto him but should be worthye of greate blame if I did it without this assurance because that I shoulde not beare to the maiestie of God the honour and reuerence which I doe owe vnto the same For I oughte to haue him in that reuerence that if I doubte of the thyng I shoulde fyrst enquyre and bee assured of it to the ende that I shoulde not put my selfe in daunger to offend hym that which we shoulde more feare then death For if I make so small accompte to put my selfe in suche hasarde I doe declare by suche contempt that I doe not so feare God as I oughte to doe nor doe so reuerence his holy name as my duety requireth T. If these kind of meÌ„ offeÌ„d which do good thinges in doubte howe greuous is then the offence of such as doe those thynges whiche he hath playnelye forbidden and are apparantlye euill D. I committe that to your iudgement ¶ Of the errour of those that thinke that the vvorkes vvhich they do contrary to the vvill of God are yet notvvithstaÌ„ding agreable to him because that they do them in a good intent T. BUt what wilte thou saye of those that doing thynges contrarye to the wyll of God doe assure them selues that they are agreable to God and ordayned by hym For there are manye of that opinion in manner all suche as are superstitious and idolaters are of that iudgement and almoste all the heritiques which doe all that euer they doe in a good intente if we shall iudge of theyr conscience For if they thought not that their religion dyd please God many woulde refuse it which seeme yet to haue some feare of God D. I aunswere to that that GOD is not subiecte to our fantasyes and that he will iudge nothyng to bee good or euill because it pleaseth or displeaseth vs and because that we doe so iudge of it but because the thyng is so of hys owne nature and that he himselfe hath so iudged of it and hath commaunded or forbidden it or ells all superstition and idolatrye heresye and wickednes shoulde be lawful For there is no wickednes nor abhomination so greate whiche in the opinion of manye is not holden for a good and an honest thyng or at the least not euill But howe manye heritiques people and nations are there which haue esteemed thynges to be good and honest which are the moste straunge and abhominable that maye bee thoughte or imagined How many haue ther bene also that haue had the most vniuste lawes of the whole world which they haue no lesse esteemed then bee the beste and moste iuste that are T. The matter is playne D. Moreouer doe we thinke that GOD will endure at our handes that whiche we oure selues will not endure at the handes of our seruauntes Woulde we bee contented to haue a seruaunte to serue vs after hys owne will and fantasye Wil we not rather be serued accordyng to ours T. If we should not be serued as we do commaunde we shoulde not be maisters but seruauntes and our seruauntes should be the maisters D. And seynge it is so wyll God endure that wee shall serue hym as pleaseth vs and not accordynge to hys wyll and that we shall take vnto our selues suche mastershyp ouer hym doost thou not manifestly see how that all these moste damnable opinions abolishe and deface the lawe and worde of God and consequently God hym selfe whiche can not be knowen for God without these thinges For if these goodlye reasons bee true all these absurdities and blasphemies do folowe and a generall abolishyng of all true Religion and a horrible confusion of all thynges For if thys foundation bee once layde all difference betwene good and euill betwene vertue and vice is cleane wiped away There resteth then no more but euery man to do what lyketh him and so to gyue the head to all his affections whiche is a more perillous matter and much moâ—e daungerous then it is to let lose all the wilde beastes of the worlde to go at their owne will amonge men as doth a wolfe lose among shepe in executyng his rage and cruelty agaynst them ¶ To vnderstand vvhether God haue ordeyned sondry Reliligions for men and of the diuersitie of mens lawes accordyng to the diuersitie of nations and countreis T. THere is nothyng more certayne then that which thou sayest
of mouth and doth put vs oftentimes in mynde therof by the ministerie of his worde ¶ VVhat libertie God hath gyuē in the vsage of ceremonies and of the meane that must be kept in the same T. IT shall then accordyng to thy opiniō be lawful for mē to dispense with ceremonies and with ciuile lawes and to chaunge them at their pleasures D. My purpose tendeth not to such an ende For when I do declare for what cause God hath left in this greater libertie vnto men then in the rest wherof we haue spokē I wil not therfore say although it be lawfull for God to chaūge all those thyngs at his pleasure according as he doth know it to be mete for the health of man that man should chalenge to him self such a licēce but contrarily when they haue receiued any ordinaunce of God be it ceremonies or such lyke they ought not at all to chaunge any thyng therof vntill that God him selfe which onely hath libertie so to do do it as we see it hath come to passe by the ceremonies which were obserued in the Church of Israell whiche were abolished by the commynge of our Lord Iesus Christ for that they were not ordained to serue but onely vntil that time Besides this in that in the which God hath gyuen no certaine and expressed ordinaunce but hath left those things in our libertie as indifferent we may vse that libertie whiche he hath left vnto vs gouernyng the same alwayes according to the rule of faith and of charitie If ther be then any questiō as touching the ceremonies ordeined in the law of Moses we must then haue regard vnto that parte of them whiche was abolished by the commyng of Iesus Christ whiche may not now be obserued without renouncyng of Iesus Christe as thoughe men douted whether he had accomplished or no that whiche was figured by them Yf there be any question of Sacramentes ordayned by our Lord Iesus Christe and of the ceremonies and of the discipline whiche he hym selfe hath ordeyned we muste then take good hede that we chaunge no iote thereof or to adde or diminishe in any thing that toucheth the substaūce of such thynges If there be question of mans traditions and of the auncient Canons Decrees it is requisite to cōsider wherin and how they do agree with the word of God also how they may serue to the edification of the Church or how they may hinder the same For there are many I say euen of those whiche are not contrarie to the worde of God whiche were good for a tyme which not onely would not serue at this present but woulde do greate hurte bycause the tyme doth not nowe require that whiche it then dyd when they were decreed And therefore if that of the verye Apostles touchynge the abstinence from bloud and from strangled fleshe whiche was decreed in the Counsell at Ierusalem was abolished in tyme conuenient when the vsage thereof was no more necessarie in the Churche howe muche more reason haue wee to doe the lyke of others that are of suche qualitie when that the tyme and the edification of the Churche shoulde require it T. I agree well to all thys But there is beside these an other sorte of people of whome wee haue not yet spoken whiche seeme to haue more reason then the others of whome wee haue nowe made mention but it maye bee that wee haue spoken ynoughe for one tyme it shall be beste that wee leaue them vntill an other tyme. For I doe not doubte but wee shall haue occasion to discourse sufficientlye of them D. Who are they I beseche thee T. They bee those that wayte for a Councell D. And bycause that we haue happened vppon thys matter of the Councel I am wel content that we put it ouer to an other tyme for it doth well merite that men looke narowly vnto it for so muche as many men depende vpon them ¶ The contentes of the second Dialogue named the waitinge for the Councell or the Nevvtrall Gospellers to vvit suche as vvill deale betvvene the true false Religion doctrine BYcause that the lookynge for a generall Councell to appease the troubles that are in Christendome in causes of Religion doth feede and entertayne many poore ignoraunt men in vayne hope and doth let thē from the diligent searchynge out of those thinges that belong to their saluation I haue determined fully to entreate of the matter in Dialogues folowing in whiche I will playnely declare what hope the Christians may haue of a Coūcel and what they may thinck wil come of it and how hard it wil be to assemble it and what issue or what good or euil we ought to looke for of it and what profite the lawfull Councelles maye bryng to Christiantie and whiche is the true Councell vpon the which the true Christians ought to repose and to instructe theyr consciences And in handling of these matters I wil touch chiefly in this Dialogue what hope wee maye haue in such affaires as wel of their part that are called Prelates of the Church as of the parte of the Christian princes as they haue gyuen vs well and sufficiently to know by examples and by experience that we haue had already of the Councell of Trent And after that there is some thing sayd of the Interim and of such soliciters worckers as will ioyne Iesus Christ Antichriste together in stede of Christiās make Samaritās of the opinion of such as say that the Coūcel cā not erre which is also continued in the other Dialogues folowing in the which I do a little paint set forth the maner of proceding whiche the Papistes obserue in their Councels and I do cōpare it with that whiche God did vse in his Councel that he helde with his people first in the moūt of Synay and after that in the hill of Sion I do shew also what preparatiō ther ought to be for the doctrine of such Councels and how that those two Councels conteine all the doctrine of the old and new Testament how they do so agree together that they both tend to one vpon whō onely it behoueth vs all to stay Wherupon also I make mention of the agrement and difference that may be betwene the old and newe Testamēt betwene Moses and Iesus Christ betwene the law the Gosspell and the law which is called the lawe of grace and the law of rigour of the abolishing also of the vsage of the law of Moses and of the vengeance of God which is prepared agaynst those that will not willingly receyue the Decrees Canons of this great and godly Councel and shall abuse his worde and of the great grace whiche he hath offered to men in his sonne Iesus Christ our Lord which things shal be entreated of euery one in his place And as touching this present Dialogue I haue intituled it the waitynge for the Coūcell or the newtrals in respect of the
without some iuste cause or lyke a man that dyd not knowe what the matter meant but like a man of great vnderstandyng and one well exercised in those matters T. At the least he lyued in such a tyme and bare such office as of reason he ought to haue had great experience ¶ Of the hope that men may haue of the Councell in these dayes and of those that there shal assemble and of the issue thereof D. NOw if Councels had such issue in those dayes that Nazianzene had iust occasion to make such complainte what hope may wee haue in these dayes of suche lyke remedie For first of all what hope may we haue to assemble a Coūcel onely yea and if it might so come to passe that one might be assembled what goodnes might we hope for of it For whoe shall assemble it who bee they that shal be there assembled Who shall there preside Who shall make the determinacions and conclusions of it and who shall execute them Yf a man would reforme or suppresse a stewes to whom wouldest thou gyue such a charge Wouldest thou gyue it to the master of the stewes and wouldest thou that he should haue the chief auctoritie in that reformation and that his bawdes and ruffiēs whoremasters and whores should gyue their voyce and sentence and that all should be done accordyng to their will and minde Might not mē haue great hope to haue some good resolucion and reformation in such a case of such a Councell T. It should be a greate mockerie euen lyke as to make the wolfe to be keper of the shepe D. Doubtles no more is there any likelyhode considering the state of thinges at this day in Christendome to haue any Councel much more honorable For if the Pope and his ministers haue their auctoritie whiche they haue had in time past euen sith they haue vsurped that tyranny whiche they now exercise ouer the Church that they pretend to haue there thou mayest easelye vnderstand what successe men may looke for For it is a thing most certayne that suche men wil neuer agree to haue a councell holden vnlesse they know it to be for their profitte and that they may there rule at their pleasure euē as they now pretēd to do in their Coūcel of Trent For if they did not think to reigne rule there at their pleasure it would haue beene a hard matter euer to agree thē therevpon or to haue drawen them thither And if they may obtayne this it shall not be a Councel but a coniuratiō conspiracie against God as was the councel of Annas and Cayphas of the Scribes and Pharisies and of the priests of the lawe and of the councell of Ierusalem against our Lord Iesus Christ This shal be a Councel to establishe more stronglye the seate of Antichrist and his tyrannie agaynst the Church and wholy to abolishe the course of the Gospel and to fill the whole earth with the bloude of the innocentes Martyrs which shall susteine the truth and rather die then to renounce Iesus Christ T. Certaynly for my part I thinke it to be the onely mark wherat they shoote For what may we looke for at the handes of him of all his race which hath bene a murtherer and homicide from the beginning of the worlde we nede not to doubte whether the Antichrist the sonne of perdition and all his generation which make warres againste the truth be the very naturall and lawful children of thys great murtherer father of lies Wherefore it must needes come to passe that they worke the workes of their father and that they put in practise those artes and sciences which they haue learned in his schole ¶ Of the meanes that the enemyes of the truth doe vse for the maintenaunce of their kingdome and their false religion and of the hope which they haue geuen by their Councel of Trent for the reformation of the Christian church D. AT the least they do declare right well by their threatninges howe well they are inclined to followe that occupation For in dede what coulde they do without that in so muche as the sworde of the worde of GOD is not to maintayne their cause and deuelyshe estate they can not finde one more meete then is the materiall sworde and the fire and fagots There is the Bible which they haue for their defence with the which the tyrantes and executioners furnyshe them T. Their librarie is euen meete for their studie D. By these meanes the Christianitie shall be in worse estate then now it is and there shall bee lesse hope of reformation of it thē before was And without passing any further and without going from their councell of Trent they haue already geuen vs a fayre testimonye of the good will that they beare to a true Christian reformation by those goodlye determinations which haue beene concluded not long since in their sessions of that worthy coniuration and conspiracie of Trent T. The matter is plaine and therfore doest thou no wrong to such a councel rather to cal it a conspiracie to resiste the truth then a councell to maintaine it ¶ Of the daunger into the vvhich they put them selues that attend onely vpon the councell without seeking any other reformation both in them selues and in the church D. ON the contrary if they should know that their tirannie mighte haue no place then woulde they finde all the meanes possible to inuent how to let it that there should bée no councell at all holden or if there muste nedes be one to hinder in all matters all the good that might otherwise procede And in this sort what shall become of thē this meane while that depend onely vpon the councell without hauing anye other care of religion or of the reformatiō of the same And if they had none other care at all they should die in their ignoraunce and doubt where in they are and so should go to holde a councel in hell where I doubt not but that they should finde Popes inough to procede ther Cardinals Bishops Priestes and Monkes to hold there a goodly generall councell better furnished of such personages then any that a mā might now finde in Christendome if they holde it in suche sort as they haue alreadye begonne that such personages do there rule if these men which attend for a councell be alreadie in errour they shall there be more confirmed therin and shal be in worse state then before If they haue receaued any light of the word of God it is greatly to be feared least it should be clerely put out in them being blinded with the apparence of the authoritie which men geue to councells ¶ Of the hope that men may haue of those Christian princes vvhich do reigne at this present for to reforme the church by the meane of a generall councell and of the negligence and vvante that is in that behalfe euen in those churches vvhich glory of the Gospell T. YEt
For if they were desirous to hear vnderstand the truth to bring into the rightway those which they hold for heretikes Scismatikes why do they not there admit thē and franckly safely receiue them to heare their reasons to shewe thē by the word of God if their cause haue good foūdation in the same their errors wherin they say that they are But they passe not for that for they wil not heare their iudges nor endure that the word of God shal iudge thē knowyng well that by it they are already condempned but will be iudges ouer it and condēpne it as their aduersary Truly their doings must nedes be good their conclusions good their condemnatiōs lawfull In so much as they are both iudges parties witnesses euen as their predecessors were against Iesus Christ they haue their hangemē executioners ready at hād to execute their sētences What differēce is there betwene such a Coūcell a conspiracie of theeues whiche sweare together to take in hand some enterprise to cut mens throtes What authoritie ought such a Coūcell to be of What prophets are there what doctors what Christiā princes how may then al christēdō lawfully receiue for resoluciō determinatiō of the christiā doctrine for a true reformatiō of the church the cōclusiō y◠shal be had in such a cōspiracie of the enemies of God of al Christianitie There is no man of sound iudgement that will agree to this for it is in a maner such a cōspiracie as was that which Salomon discribeth of those which said Let vs lay ambushes to shed blud and let vs lye in waite for that innocent without cause It is a cōspiracie like vnto that of the false Priests false Prophets Prou. i Iere. xviii enemies of Ieremie which sayd let vs go let vs woūde and smite with the toung for the Sacrificers shall neuer want wisedom It is much like to y◠which the Papistes say The Coūcels cā not erre And if it be lawfull to cōstrayne mē by force that feare God which great strokes of swordes by warres murders sheding of bloud with great store of fagotes mighty fiers as these worthy fathers do I leaue to thy iudgemēt what edificatiō what peace vnion such a Coūcell may bryng to the church of Iesus Christ to al christēdom ¶ VVhat Councell the true Christians ought to folovve in wayting for the generall Councell T. WHat shall we then do if this hope be taken from vs D. Though we haue no occasiō at al to cōceiue any good hope of the Coūcell of Trēt yet will I not therfore say that al hope is taken frō vs foreuer but I will onely say that we liuing in this hope should be occasioned to stay without any further inquiring of the wil of God without the assuring of our consciences in his worde And whē such matter hath bene in question I haue alwayes bene thus resolued in my selfe Either there shal be a Coūcel holdē or els there shal be none holdē Ff ther non holdē I am thē deceiued in my waityng for it if there shal be one holdē I know not whether I shall liue vnto that time or no or at the least to see the end conclusiō therof And in the mean time if I dye not being wel resolued in my cōscience of religion I shall dye in great disquetnes of conscience and in great perill of my saluation as thou mayest wel vnderstand by those matters whiche haue already ben debated sufficiently and at large betwene vs. Wherefore I had rather in the meane tyme to assure my selfe folowyng the admonition of our Lord Iesus Christ whiche sayth Be vpon your garde watche and praye and Mat. 24. 25. Luke 12. do like that good seruaunt that is alwayes ready looketh for hys master not knowyng what houre he shal come We are well assured that he shall come but we neither knowe the day ne yet the houre Wherefore let vs lyue alwaye in such estate as becommeth Christians to be when he shall come and then shall we neuer be sodenly taken ¶ Of those vvhiche vvould agree the doctrine of Iesus Christ and that of Antichrist together and of the forme of doctrine compounded to such an ende called Interum and of the vanitie of the authors of the same T. IN dede it is the most sure but in the meane tyme it is a harde matter to finde any kynde of Religion wherein a man may so well continue in wayting for the generall Councell as that whiche men call at this day the Interim D. Thou hast now put vs into a very large fielde I would gladly that these foregers of Interim should declare vnto me the very cause why they do call thys newe forme of Religion whiche they haue forged by the name of Interim T. Thou doest well vnderstand y◠Interim signifieth in the Latin toung in the meane tyme or whilest D. I do know that very wel yet notwithstanding I would gladly know what they meane by this worde in the meane time or whylest T. They meane as I thinke y◠that maner of lyfe hath ben set forth onely to that end that men should lyue according to the same in matter of Religion whilest they away◠for a Councell in the which more ample and more certaine determination in matter of Religion or els an other reformation more perfect shal be had D. Is not that a very wise Councell I would desire no more but the title of this worthy maner of reformation to declare the great vanitie of the authors of the same For either it is builded vpon the word of God or els it is agaynste it If it bee agreable to Gods worde there nedeth not eyther whylest or vntill for it shal be alwayes good and holy Yf it be agaynst it and if it endure but one hour it shal cōtinew ouer long for so much as what so euer thynge it be that is agaynste God the same ought to haue no place neither for shorte nor longe tyme. For it fareth not with gods kingdom as it doth with worldly kingdomes neither with Gods lawes ouer the whiche we haue no power as it doth with mans lawes For when a king is dead there is a certayne time betwene the decease of the dead kyng and the creation of the new kyng which is called enter raigne whiche is a tyme betwene both whiche is properly called neither raigne nor kingdome for so much as there is as yet no kyng chosen as head of the same and mē can not say that there is vtterly no raigne or kingdom for so much as the lawes and countrey stande in their full power and effecte sauyng onely that they haue not as yet their kyng appointed chosen And the like is when a cheife Magistrate dyeth in a Seigmorie Nowe this can haue no place in the kyngdome of God for the king thereof neuer dyeth Wherfore as he
therfore mē may not rashlye iudge and say that the Councells are contrary the one sort to the other although that in thinges concerning the policie of the church more then the fayth the one hath oftentimes chaunged that the other hath decreed For the lawfull generall Councells were neuer contrarye the one to the other in anye peece of the substaunce of our fayth which is necessarye to our saluation And in this sort muste it be vnderstoode that S. Augustine hath sayd The former Councells haue bene amended August Tom. 7. de baptis cont donatist li. ◠cap 3 by the latter and that the ordinaunces and decrees of prouinciall Councells ought to geue place to those of greater Councells but the Canonicall Scripture doth geue place to none And as touching the Councell of Carthage it was no generall but a particuler Councell as Saint Augustine proueth agaynst the Donatystes And in deede they denye not but that particular Councells may erre and that they ought to be reformed by the generall as it is already declared ¶ Of the errours and abuses that haue beene brought into the church vvhat meane there ought to be had for the correction and amendment of such Councells vvhen nede shall requyre D. THen they do confesse at the least that the prouinciall Councells may erre yea euen those in the which the most wyse and holy men that were in the worlde since the Apostles tyme haue bene present For S. Cyprian was one Euseb 7. 5. cap of the best learned men that hath beene in the church since that tyme and was of such zeale towards the word of God and his church that he dyed a martyr for the truth of Iesus Christ And then iudge you that if a Councell in the which such personages were might erre what we may thinke of many Idolatries and supersticions and of many vaine ceremonies tradicions and abuses that haue bene sowed in the church not by Councells and particular Synodes onely but by particuler men who haue charged the church to what so euer pleased them For one hooded Monke or Fryer had beene sufficient to haue inuented a thousand maner of doinges cleane contrarye to the Scriptures and forthwith they shoulde haue beene put in vse and allowed as if they had beene articles of the fayth If it were lawfull then to chaunge those same verye thinges which the generall and lawfull Councells had decreed concerning the policie and discipline of the Church as touching their maners according to the nedefulnes of the circumstaunces and the capacitie of men of places and tymes it oughte then to bee no lesse lawfull to those vnto whom God hath geuē the knowledge of hys worde to condempne and abolyshe so many abuses innumerable errours which by so many meanes and wronge waies without order or ecclesiastike discipline haue beene sowed in the Church of the Lord and are so intollerable that the very greatest enemyes of veritye euen the Romaine Antichrist haue beene constrayned to confesse it And without going any further to proue it dyd not the Pope Adrian confesse not manye yeares since that there were many enormities and inconueniences in the Romish seate and many abuses offences and disorders in the gouernment of the Church And beside thys what confession dyd the Legates and oratours of the Pope Paule deceased make at the Councell of Trent of the estate of their church But what wilte thou saye if I doe proue by S. Augustine that not onely the prouincial and nationall Councels may be corrected by the greate and generall Councels but also euen they them selues maye bee corrected the one by the others the fyrst by the laste T. If it be so our aduersaries shoulde not then thinke it straunge if we would not wholly dwell vppon the authoritie of their Councells D. That same doth playnlye appeare by his writinges wherevpon he declareth when that same ought to be done and by what meane To witte that when by experience of thinges that which was secret is opened and that which was hidden is knowen without any puffing vp in pryde full of sacrilege without any swollen arrogancie withoute any contention and enuye but with holy humilitie with the vniuersall Christiā peace he speaketh here generally of all Councells and of all that euer may be determined in them ¶ Of those that vvayte vpon the Prelates of the Church and vvoulde haue them to correcte the abuses that therein are and vvhat libertye euery man hadde to sovve and bryng them into the Church and vvhat agreement difference there is betvvene the auncient Heathen Emperours and the Popes and their Councells and assemblyes T. THey doe not vtterly denye but that there are some abuses and errours in the Church but they say that it appertayneth not to euery man to reforme them but that the charge thereof belongeth to the prelates of the Church vnto whom GOD hath geuen it Wherfore they thinke meete to haue a generall Councell to determyne what thynges shoulde bee obserued and what shoulde bee abolyshed before that any thyng shoulde be chaunged or altered D. The Seducers and false Prophets which filled the church with errours dyd not tarye a generall Councell to poure out their poyson and to corrupte the Church of the Lorde but we muste tarrye for a Councell to pourge it and in the meane tyme the poore soules shall goe to the deuill Muste we put the matter in question in a Councell whether we ought to beleue that Iesus Christ is God and the verye Sonne of God and our onely Sauiour and redeemer Shall we doe as dyd the Emperour Tiberius who put the matter in deliberaion in the Councell at Rome with the prerogatiue of his voyce and the testimonye of hys consent whether Christ shoulde bee accepted and receaued amongest the Gods or no Which thing he did for that as Tertullian witnesseth that the Romaines had a very auncient lawe by the which it was ordayned that there should Apolo 5. bee no God canonized by the Emperours and that none shoulde be so receaued vnlesse he were allowed and confirmed by the Councell For thys cause Iesus Christ was not receaued for a God because it pleased not the Councell albeit that the Emperour was of contrarye opinion T. Then had not the Emperour so great authoritie in the Councell at Rome ne yet in hys Empyre as the Pope will chalenge ouer the Councells ouer the whole church ouer al Christendom yea and ouer the word of god it self D. It is true and therefore I feare greatlye that if Iesus Christ were now to be receaued he shoulde be as farre of from being receaued at the Councells in the which thys Romaine Antichrist doth preside as he was then at that Councell of Rome For sithe they doe reiecte and disalowe hys doctrine they do sufficiently declare what opinion they haue of him T. It can not be better knowen by any thing then by that for that is a profe most sure ¶ Of the thinges vuhich of them selues
Thes ii shall be destroyed Wherfore those people vnto whoÌ„ God hath geueÌ„ so great graces to haue such princes and Lords which employ their power which God hath geueÌ„ theÌ„ to the edifying of the holy citie of God the ruine of Babilon hys enemie do submit the temporal sworde which they haue receaued of God to the sword of Iesus Christ his word employ it only to serue him haue good occasioÌ„ to render thaÌ„kes vnto God for yâ— great benefit which he hath bestowed vpon them to pray vnto him effectuously to coÌ„serue maintain such princes daily to encrease his graces in theÌ„ folowing the councell of S. Paule in his exhortation which he made to the Christians concerning that prayers which should be made in the Church I do warne you then saith he that before all thinges men make request prayers supplications render thankes for all men for kings and for all others which aro ordeyned in dignitie to the end that we may lead a peaceable life in all feare of God and honestie for that is good and agreable before God our Lord. ¶ VVhat Councell they ought to follovve vvhich haue princes that are tyrauntes and enemyes to the Gospell and of the preparacion to the crosse for the same T. THis Councell is very good But what sayest thou of them which in stead of suche princes haue cruell tyrauntes who being dronke with the cup of the great whore of Babilon do persecute furiously the poore childreÌ„ of God do dayly bathe their bloudie sworde in the bloud of the poore shepe of Iesus Christ D. Let them pray hartely to God that it may please him to appease their rage and fury and that he will so chaunge their hartes that where they haue bene persecutours they may become true feeders of the flocke which God hath committed vnto them to saue and defend them froÌ„ the rage of that cruell beast whose marke they haue to long worne In the meane time because it is more to be feared that manye of the Princes Lordes and Magistrates which haue alreadye tasted of the worde of God and layde handes to hys worke shoulde not loose their taste and waxe colde or shoulde rebell agaynst Iesus Christ in proces of tyme then there is of hope according to mans iudgement and the face which the worlde sheweth vnto vs at thys present that those whiche resiste the truth will embrace it receaue maintaine it therfore it is very nedeful in these latter daies the euery maÌ„ make ready himself betime to the crosse We haue the experience herof very plainly in many places D. It is not to be maruelled at For Sathan is continually most busted about those personages that ar most excellent And also there is the corruption of our nature and the fauour or feare of men which peruerteth many Therfore he that will be of the children of God let him alwayes haue in hys â—ath x. Luke ix minde these worthy sentences of Iesus Christ of his Apostles Who soeuer wil be my disciple let him geue ouer himself beare his crosse continually after me and followe me ii Tim. iii. Actes 14 Iohn 16 And againe who soeuer will liue holily in Christ he muste suffer persecution Againe men must enter into the kingdome of heaueÌ„ by many tribulations The time shall come that he which shal put you to death shal thinke he doth God seruice For we shoulde greatlye deceaue our selues if that we should promise to our selues in this world any rest and any estate or peaceable raigne abounding in all kinde of pleasures voluptuousues and a continual peace without any trouble or afflictioÌ„ For we may not thinke that the kingdome of Iesus Christ is any such raign for so much as his kingdome is not of this worlde Therfore he that woulde haue such Iohn 6. 19 an one let him seke it at that hand of Antichrist for hys kingdome is in dede of this world And further when we are in this sort disposed I know no better meanes theÌ„ to trauaile with all diligence to vnderstand aryght the will of God by his word and to amend our life according to yâ— rule therof desiring him earnestlye to geue vs true vnderstanding a hart to follow the same then welcome be what he shal send ¶ Of the studye of holy Scriptures and of the decree vvhiche vvas made in the Councell of Nice concerning the same and of the excellencie and authoritye of the Bible and of his decrees T. I Find your CouÌ„sell your resolution very good for my part it semeth vnto me that you haue spokeÌ„ that which is the most sure our dutie is to enquire with al diligence by al meanes of the will of God by his holy Scriptures D. It is the Councell yâ— Iesus Christ himself geueth which saith Search you that Scriptures let vs followe yâ— example of those of Beroa of whom it is spokeÌ„ in the Actes of the Apostles They Iohn v. Actes xvii Rom. xiiii i. Cor. iiiâ— were not like to a rable of obstinate persons which wil not heare at all nor like vnto a number of vayne people which lightly do allow al that euer is set forth vnto them without taking any deliveratioÌ„ and not prouing that spirites whether they be of God or no For they heard S. Paule then they searched the scriptures to sée if it wer so as Paul had taught And wheÌ„ they saw that he spake according to the Scriptures they receaued his doctrine as the doctrine of God T. Here was a good order o proceeding D. It is certayne for we must euery one of vs answere for himself in proper person before the iudgement seate of God not for others nor yet by attornyes Wherefore if others will not do their duetie but will tarye for a Councell let not vs fayle to do our duetie to followe better Councell if we may attaine vnto it And if a CouÌ„cell be of value why do we loke for new councells Why do we not cleaue vnto the olde which are holden longe since ought to be of greater authoritie then the new If we beleue not obey the auncient Councells why shall we beleue obey the new let vs rather obeye the Councell of Nice which did ordeine yâ— there shoulde be none among the Christians but they should haue Bibles to learne in them the will of God theÌ„ to that in the which Antichrist his Doctors haue forbiddeÌ„ the coÌ„mon people to haue them to rede theÌ„ in their natural tonges against the determination of the ChristiaÌ„ Councel For the boke of the Bible is the true boke of the true and lawful Councells and of the eternall ordinaunces of God wherefore S. Augustine not without good cause sayd that the authoritie of the scriptures is much greater then all the vnderstanding of man is able to comprehend know how subtill fine and perfect so euer it be with
the same but onely in y◠that Rome shall haue receaued it frō thence for it is the rule by that which the church of Rome the doctrine of the same must be ruled and not it by the church or doctrine of Rome That same then which was done in Ierusalem on the day of Pentecost Actes ii in the company of the Apostles Disciples of Iesus Christ was done to the ende that the Apostles and Disciples of Iesus Christ being armed with y◠power of the spirite of God frō on high and with that goodly gift of tonges should as Acte 1. lawfull and authorised Ambassadours Heraldes of thys great King and sonne of the eternall God shewe and proclayme through out the vniuersall worlde the determination of this deuine and heauenly Councell fyrst publyshed declared by their Lord and Maister Iesus Christ with the blessings and curses prepared for those which shall receaue or refuse it It is the laste determination vnto the which we must cleaue and sticke which hath againe sithe that tyme ben cōfirmed by the miracles and death of so many Apostles and Martyrs that the number is in maner infinite It is a determination of such importance of such authoritie that the Apostles thē selues yea the very Angels of heauen must be subiecte vnto it in such sort that it is by no meanes lawfull for them to set forth or declare any other doctrine then that Gal. 1. 2. of the Gospel of our Lord Iesus Christ vpon payne of eternall cursing and not without cause For seing that the sonne of God hath spoken is there anye creature in heauen or in Heb. i Gal. i ii earth that may correcte it If then according to the witnes of Saint Paule the curse and maledictiō of this great Councell be suche let vs then see in what sorte we ought to esteeme those which dare to take in hande that which neyther Apostle nor Aungell what so euer he be eyther dare or will and in what daunger they put them selues that will followe and harken vnto such men ¶ Of the vengeaunce of God agaynste those that despyse the Gospell T. MEn ought to consider and thinke wel on that which thou sayest and truely God hath geuen vs a greate gifte and hath shewed vnto vs a great token of loue when that after thys greate and worthye personage Moyses and so manye other excellent Patriarches and Prophetes he woulde also sende hys owne Sonne and woulde himselfe speake vnto vs by hym and teache vs the true and ryghte waye of sauation and woulde leade and bryng vs thither Esay ii Mich. iiii by hym as a good father leadeth hys little chylde by the hande Therefore we shoulde be verye vnhappye if we would not followe such a guide for if we will not heare the voyce of the very Sonne of God and truste in him whom shall we heare and whom shall we beleue We may well saye with S. Peter Lorde to whom shall we goe For thou haste the woorde of eternall life D. The testimonie that Iohn vi hath beene recited oute of the Epistle to the Hebrewes doth shewe vs playnelye into what daunger we put our selues if wee dyspyse the doctrine whiche the Sonne of GOD hath broughte vnto vs from heauen which ringeth in hys Church thorowe the mouth of his Ministers and is daylye set before vs in the holy Scriptures T. It is greatlye to be feared that if they which dispised the doctrine whiche was brought vnto them by the seruaunt were so grieuously punished Heb x they which shall contemne the Lord and Master deserue to be double punished D. For y◠very cause our Lorde Iesus Christ sayd that the iudgement shall bee more easye Math. x Marck vi Luk. ix x againste those of Sodome and of Gomorre then agaynste them that would not receaue his Gospell and the bringers of the same ¶ Of the difference that men do commonly put betvvene the lavve of rigor and the lavve of grace and of the abuse that therein is T. HOw doe these thinges agree then with the difference that we sée men put commonly betwene the olde and the new Testament and betwene the law of Moyses which was geuen to the Iewes and the lawe of Iesus Christ geuen to the Christians For men do commonly cal y◠of Moyses and the olde Testament the lawe of rigour and that of Iesus Christ and the newe Testament the lawe of grace D. Do these men which make that distinction thinke that God is chaunged since the time that he gaue his lawe by Moyses that he doth not as much hate iniquitie now as he did then Do they thinke that he can better endure the outrage that is done to his own Sonne then he could do that which was done to his seruaunt Doe they thinke that Iesus Christ came into the world to encrease allowe sinne and not rather to make it more more hatefull and to put it away T. It is like so for if a man do alledge that adulterie must be punyshed and will shewe howe much it displeaseth God for so Leuit. x Deut. 22 much as he cōmaunded in the law of Moyses that adulteries should be punished by death they haue forthwith their recourse to this distinction of the law of rigour of grace saying that we are vnder the lawe of grace and not vnder the law of rigor And although they do the like in diuers other such crymes yet is there none to whom they woulde make this law of grace more beneficiall then to whores whoremaisters D. Wherfore do they not then cause that law of grace to be as fauourable to theues whom they condemne to death which the lawe of Moyses doth not as it doth the adulterers But what is the cause that murtherers theues Exod. 22 Prou. ◠and all other euill doers are punished why haue they no part of this lawe of grace T. They thinke that they haue greater reason concerning the punishment of adulteryes because that Iesus Christ would not condemne the womā Iohn viii which was taken in adulterie and brought vnto him by the Iewes D. Will they by that meane conclude that Iesus Christ did more fauour adulteries thē he did other offences and crimes They are therin greatly deceaued For Iesus Christ did not that which he did in that matter to geue men to vnderstand that whores and whoremaisters shoulde remayne vnpunished but for y◠that his office tended not therunto and that he woulde confound the hypocrisie of those which had brought her vnto him and therefore he woulde haue done no lesse touching any other offence Therfore we may not in this sort abuse the grace which is brought vnto vs by Iesus Christ T. Yet notwithstanding y◠matter passeth so at this daye ¶ Of the difference and diuersitie of the lavves of Moyses and of their nature D. IT is very true as it hath beene alreadie declared els
Princes 138. 22 What Councel they ought to follow that haue princes whych ar enemies to the Gospel 139. 23 Of the studi of the holy scriptures and of the decrees of the CouÌ„cel of Nice coÌ„cerning the sam 140. 24 Of the true Councels which excel al the rest in authority 142. 25 The authoritye of Princes Popes concerning councels 143. 26 Of the maner of the proceedyng of the Papistes in their Councels 144. 27 Prudence required in dispuâ—aâ—ion in the papistik councels 145. 28 Resolucion of the papistical councels 146. 29 What discords may be in the councels of the Papists 147. 30 Of the Popes practises for his determination and conclusion of Councels 149. 31 Of the ignorance of the popish byshops 150. 2 Of the final conclusion and resolucion of the Councell of the Papistes 151. 33 The order of the bishops in giuing their consent in the papisticall Councels 153. 34 ⧠The fourth dialogue intituled The resolution of Councels Of the charge whyche God gaue vnto Moyses 155. 1 The allowing of the old testament is the allowing of the new 157. 2 For what cause God did allowe confirm wyth such authority the ministery of Moyses 158. 3 Of the subtilties of the PagaÌ„ law makers false prophets 159. 4 Of the testimonies that God hath geuen to Moyses of hys vocation 161. 5 Of the aduertismeÌ„ts that God did giue to the people of Israel 162. 6 What tokens God gaue of his presence in the mouÌ„t Synay 163. 7 Of the signification of the signes which God dyd gyue in gyuing hys law 164. 8 Of the vsage of the law 165. 9 For what cause God woulde feare the people of Israel by those signes whyche he gaue in the mouÌ„t Synay 165. 10 Of the trumpet whiche did sounde in the mount Synay 166. 11 Of the last and generall iudgemeÌ„t of God 167. 12 Of the sanccifitation that God required of hys people when hee would geue hys law 169. 13 Of fastinges and of differences of meates which the papistes vse and of their original 170. 14 Of the sobrierie abstinence honesty that is required of the christians 171. 15 Of the Counsell that was holden in the mount Syon 172. 16 Of the manifestation of God in Christ 174. 17 Of the last scale and of the last declaration and contirmation of the doctrine of God 176. 18 Of the examinacioÌ„ of the true christian doctrine 178. 19 Of the vengeaunce of God against those yâ— despise the gospel 179. 20 Of the difference that men do commonly put betwene the lawe of rigour the law of grace 1â—0 21 Of the difference and diuersitie of the lawes of Moyses of their nature 181 22 Of the abolishynge of the lawe of Moyses and of the olde Testament 183. 23 Of the difference that is betwene the faithful vnfaithful 184. 24 Of the benefyt of Iesus Christ â— of the good thinges that we receiue by hym 185. 25 In what sort we ought to vnderstand that the law is not ordayned for the iust and the faithful but for the vniust faithles 185. 26 Of the cause for the which the vnfaythful remayne styl subiect to the law 187. 27 Of the commoditye that the faithfull maye also haue of the lawe 187. 28 Of the agreement of the lawe and the Gospel 189. â—9 Of the bookes of the great and â—â—neral councels of God 〈…〉 FINIS ✚ Imprinted at London by Ihon Day dwelling ouer Aldersgate beneath Saint Martins ⸫ ¶ Cum gratia priuilegio Regiae Maiestatis per Septennium ¶ These bokes are to be solde at his shop vnder the Gate