The first part of the Christian instruction, and general so[m]me of the doctrine, contained…The firste parte of the Christian instruction, and generall so[m]me of the doctrine, conteyned…

¶ Of the negligence and want that is in the ministers of the church, and generally in all other estates, whereby the reformation of the church is hindered.

¶ Of the negligence and vvante that is in the ministers of the church, and generally in all other estates, wherby the reformation of the church is hindred.

T. What is the cause thereof? D. Every man in his calling, for oftentimes it is seen that the Ministers are negligent in their ministry, and do not call upon the magistrates and people, exhorting them to execute their offices uprightly and sincerely, as they ought to do: for often times it is seen that they them selves do as much or more fear a reformation, then others do. And if there be default and negligence in those men, which should be a light unto ⟨p. 77⟩others, let us then well weigh what may be found in the magistrates and people. For there are very few which on their part fear not a reformation, and desire not at all to frame it according to the rule of the word of God, to direct their lives and manners according to the same: but rather to make the word of God subject to them, and to have a reformation according to their own will & pleasure. And from whence cometh all this: but only from an evil conscience and of a disordinate desire that is in men, of a carnal liberty, and of a manifest rebellion against God? For they will not have God to reign over them, but they will live and reign at their pleasure. They can not endure to have their naughty affections, and dissolute manners to be bridled, and the abuse of their estates corrected, and their tyranny suppressed by the word of God. They bestir them on every side by all means possible, and employ all their forces to caste of: the yoke of the Lord, to the end they will not be subject to him: and consider not in the mean time that in refusing to yield unto God that obedience which they owe unto him: they rest subjects to the devil, and become daily more and more his slaves: for they had rather to reign by the devil, and the devil to reign in them, than to live and reign by God, and God to reign in them and over them. Wherefore we may well say of them altogether, that which S. Paul did of the ministers of his time, at which time the word of God did give fruit in other sort then now it doth. Every one sayeth ¹he is about his own business and careth but for himself, and not for Jesus Christ. It cometh sometime to pass that there are good ministers, and that on their part do acquit some piece of their duty in this behalf: but those which are joined in the same ministry with them, & should help them, and draw with them in the same yoke that they draw:

T. WHat is the cause thereof? D. Euery man in his calling, for oftentimes it is seene that the Ministers are negligent in their ministerye, and doe not call vpon the magistrates and people, exhorting them to execute their offices vprightly and sincerely, as they ought to doe: for often tymes it is seene that they them selues do as much or more feare a reformation, then others do. And if there be defaulte and negligence in those men, which shoulde be a lyght vnto ⟨p. 77⟩others, let vs then well wey what may be found in the magistrates and people. For there are very few which on their part feare not a reformation, and desire not at all to frame it according to the rule of the worde of God, to directe theyr liues and maners according to ye same: but rather to make the worde of God subiecte to them, and to haue a reformation according to their own will & pleasure. And frō whence commeth al this: but onely from an euill conscience and of a disordinate desire that is in men, of a carnall libertie, and of a manifest rebelliō against God? For they will not haue God to reigne ouer them, but they will liue and reigne at their pleasure. They can not endure to haue their naughtie affections, and dissolute maners to be bridled, and the abuse of their estates corrected, and their tyrannye suppressed by the worde of God. They besturre them on euery side by all meanes possible, and employe all their forces to caste of: the yoke of the Lord, to the end they wil not be subiecte to him: and consider not in the meane time that in refusing to yeld vnto God that obedience whiche they owe vnto hym: they rest subiectes to the deuil, and become daily more and more his slaues: for they had rather to reigne by the deuil, and the deuill to reigne in them, thē to liue and reigne by God, and God to reigne in them and ouer them. Wherefore we may well say of them altogether, that which S. Paule did of the ministers of his tyme, at which time the worde of God dyd geue fruite in other sort then now it doth. Euery one sayeth ¹he is about his own busines and careth but for himself, and not for Iesus Christ. It cōmeth somtime to passe that there are good ministers, and that on their part do acquite some pece of their duetie in thys behalfe: but those which are ioyned in the same ministerie with them, & shoulde helpe them, and drawe with them in the same yoke that they drawe:

1. 1Phil. 1Phill. 1

are oft times those that hinder them more then any others. T. When this happeneth the hindrance is not small, for one only horse that draweth backward, doth hinder more ⟨p. 78⟩then six horses which draw forward are able to overcome.

are oft tymes those that hinder them more then any others. T. When this happeneth the hindraunce is not small, for one onely horse that draweth backewarde, doth hinder more ⟨p. 78⟩then sixe horses which draw forward are able to ouercome.

¶ Of the impeachments that men give one to an other in the reformation of the church: and of the punishment of God upon them for the same cause.

¶ Of the empeachmentes that men geue one to an other in the reformation of the church: and of the punyshment of God vpon them for the same cause.

D. IF it so come to pass that the Ministers agree well, and do well acquit them of their duty, peradventure they shall not find the Magistrates and officers of that same sort, which will put to their hands, to help them in their ministry, as their office requireth: but will rather band against them, to overthrow all good discipline, and will rather maintain vicious men, then virtuous. Or ells if it come so to pass that the Magistrates and officers be well affected toward the reformation of the Church, they may meet with ministers which shall not greatly hasten them forward, but will rather dissuade them from it: where they ought to persuade them to it, and will rather give them liberty to run a stray, then to put them in the right path. Or if it so come to pass that the Ministers and Magistrates with the officers be all of one mind, as concerning holy things, and do help one an other in the works of the Lord (which thing is very seldom seen) yet shall they have much to do to range the people under any good discipline. For there are few which are tractable, and will willingly submit them selves unto it, and if there be some of so good a sort, there shall be some Minister or some Magistrate that shall seek to altar him and be offended with him. Wherefore seeing that there are so few Ministers, Magistrates and people, that are willing to submit them selves to the true reformation of God, and would yield unto him that obedience which of right they owe him, but they would every of them rather have such a reformation as should please their fantasy, which should not displease them at all, but entertain them in their pleasures: And therefore it is no marvel if all frame not well, & that men be so evil matched oftentimes in all ⟨p. 79⟩governments, and that one be a hindrance to the other. And it is not greatly to be marvelled at, if the ministers do seldom find good Magistrates and good people, yielding to the ministry of the word of God such obedience and duty as they ought to do.

D. IF it so come to passe that the Ministers agree wel, and do wel acquite them of their duetie, peraduenture they shall not finde the Magistrates and officers of that same sorte, which will put to their handes, to helpe them in theyr ministerye, as their office requireth: but will rather bande against them, to ouerthrowe all good discipline, and will rather maintayne vicious men, then vertuous. Or ells if it come so to passe that the Magistrates and officers bee well affected towarde the reformation of the Church, they may meete with ministers which shall not greatlye hasten them forward, but will rather disswade them from it: where they ought to perswade them to it, and will rather geue them libertie to runne a straye, then to put them in the right path. Or if it so come to passe that ye Ministers and Magistrates with the officers bee all of one mind, as concernyng holye things, and do helpe one an other in the workes of the Lord (which thing is very seldome sene) yet shall they haue much to do to range ye people vnder any good discipline. For ther are fewe which are tractable, and will willinglye submitte them selues vnto it, and if there bee some of so good a sorte, there shall be some Minister or some Magistrate that shall seke to altar him and be offended with him. Wherfore seing that there are so fewe Ministers, Magistrates and people, that are willing to submitte 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

Moreover, it is not to be marvelled at if the Magistrates find very seldom true and faithful Ministers of Jesus Christ, diligent in their ministry towards the church of God, who without flattery will frankly show both them and the people their faults which are subject to them as they ought to do, and do love and reverence them as their fathers. And do we marvel if the people have more often Pastors and Magistrates tyrants, which do devour them and destroy them: then good Ministers and Magistrates which would be unto them in stead of fathers, and desire more the honour of God, and the salvation of his people, than their own glory and profit? For it must needs come to pass that the offering must be like to the Saint (as saith the proverb) and that God do punish men in such sort, the one by the other, to the end that they may learn to know in them selves by the injury which others do to them, and by that which they command of them, what injury they do to God, and how he may 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 when they shall be all in league together to resist against God, and to make wars against his word, and to destroy all good discipline? T. That doth yet more often happen then the contrary.

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 difficulty that is in the world at this day, to assemble meet men for a lawful council, and of the example of the ancient Christians concerning their faith towards the doctrine of the Apostles.

¶ 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. THEN if it be so difficult, as nothing is more to set good order in a small country or little town, by means §10of these impeachments, yea even in those places where there is most light of God, and most hope of reformation, what will it then be when it shall come in question for all Christendom, and for all the world? how hard a matter will it be to assemble so many pieces so evil gathered together, and the one so contrary to the other? If those which received the Gospel in the time of the Apostles, seeing the diversities that then were in the religion, and the resistance that was made against the doctrine of the Apostles, would have been contented to abstain from receiving of it: until such time as a general council had been called, where had they then been become?

D. THē if it be so difficulte, as nothing is more to set good order in a small countrey or little towne, by meanes §10of 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 have believed the Gospel? For who should have assembled & ordained it? Should the Romaine Emperors have done it: which were enemies and persecutors of the Christian religion, which then were the most mighty princes upon the earth? Or ells Pilate and Herod, Annas and Caiaphas or ells the Scribes and Pharisees, the Doctors and the Priests of the Jew, or ells the Philosophers and the Prophets of the Pagans, which were all adversaries to the Gospel? what conclusion might men have looked for at the hands of such men? How should the Apostles and their adherents have been received among those men? and of what weight or value should their voice have been? How long should men have waited before that all these men would have agreed together, upon any good determination for the doctrine of true religion? That would not have been done before the day of judgement.

When should they haue beleued ye 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 hindrance which the Christians do cause in the reformation of the church, more then all others, and of the end whereunto the suppostes of the popish church tend under the title and name of a Council.

¶ 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 days, as then it was. For we have now nothing a do, neither with the Jews, §11nor Pagans, nor yet with the Turks. And seeing that we have to do 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 fear least the pure truth of God, will worse be endured of those, which glory of the name of a Christian, then of the Jews and Turks. For all those that bear 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 only, and to be one in deed, and name together. This fareth much like the testimonies which we have already brought forth of ancient customs, touching the ancient Samaritans, of whom it is written that they feared the ¹Lord, and yet notwithstanding, they served continually their Idols: and afterward in this same passage he saith, that they did not fear the Lord. T. I was in mind to desire thee to agree these two passages, when thou diddest allege them, but that I was loth to break of your tale. D. It is an easy matter to agree them, for the one expoundeth and declareth the other. It is said that they feared God, for so much as they made a certain profession of the law: but for so much as they did it not in deed, but mingled their ancient superstitions and Idolatries with it, it is said that they feared not the Lord, as it is declared following. But let us come to the Samaritans of our time, for truly we do not see at all, more cruel persecutors of the Gospel, then are those which are Popish Christians. But to what end thinkest thou, that the Council of Trent is continued, and that they have newly confirmed, and approved all those determinations, and resolutions that have passed? In the same?

T. THe world is not in these dayes, as then it was. For we haue now nothing a do, neither with the Iewes, §11nor 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

Thou mayest well assure thy self that those worthy fathers, which travail there, tend to none other end, but to confirm and establish again, all their ancient errors, to the end they may have a more better colour ⟨p. 82⟩to defend and maintain them here after, and to persecute the children of God, and to bathe all Christendom, in the blood of poor Innocents, and true servants of God do they not apparently show, that they will not admit any reformation, which is conformable in any one point to Gods truth, and that they have no care, neither of peace ne yet of the union of Christendom, but only how to maintain their most filthy & damnable estate, and to oppress by their tyranny all true Christianity, and utterly to destroy it? For, if they were desirous to hear & understand the truth, & to bring into the right way, those which they hold for heretics, & Schismatics, why do they not there admit them, and frankly & safely receive them, & to hear their reasons, & to show them by the word of God (if their cause have good foundation in the same) their errors, wherein they say that they are? But they pass not for that: for they will not hear their judges, nor endure that the word of God shall judge them: knowing well that by it they are already condemned, but will be judges over it, and condemn it as their adversary. Truly their doings must needs be good, their conclusions good, & their condemnations lawful: In so much as they are both judges, parties, & witnesses, even as their predecessors were against Jesus Christ: & they have their hangmen, & executioners ready at hand, to execute their sentences. What difference is there, between such a Council, & a conspiracy of thieves, which swear together to take in hand, some enterprise to cut mens throats? What authority ought such a Council to be of? What prophets are there, & what doctors, what Christian princes, how may then all christendom lawfully receive for resolution & determination of the christian doctrine, & for a true reformation of the church, the conclusion y• shall be had in such a conspiracy of the enemies of God, & of all Christianity? There is no man of sound judgement, that will agree to this: for it is in a manner such a conspiracy, as was that which Solomon describeth of those which said: Let us lay ambushes to shed blood, ⟨p. 83⟩and let us lye in wait for yt innocent without cause.

It is a conspiracy like unto that of the false Priests, & false Prophets, ¹enemies of Jeremiah, which said: let us go, let us wound and smite with the tongue, for the Sacrificers shall never want wisdom. It is much like to y• which the Papists say: The Councils can not err. And if it be lawful to constrain men by force, that fear God, & with great strokes of swords, by wars, murders, & shedding of blood, & with great store of fagots, & mighty fires, as these worthy fathers do: I leave to thy judgement, what edification, what peace & union such a Council may bring to the church of Jesus Christ, & to all christendom.

It is a cōspiracie like vnto yt of the false Priests, & false Prophets, ¹enemies 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, yt feare God, & wc 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.

1. 1Prou. i Jere. xviii.Prou. i Iere. xviii.