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 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.

¶ What Counsel the true Christians ought to follow, in waiting for the general Council.

¶ 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 us? D. Though we have no occasion at all to conceive any good hope of the Council of Trent, yet will I not therefore say that all hope is taken from us forever: but I will only say that we living in this hope should be occasioned to stay without any further inquiring of the will of God, & without the assuring of our consciences in his word. And when such matter hath been in question, I have always been thus resolved in my self: Either there shall be a Council holden, or else there shall be none holden. Ff ther non holdē I am then deceived in my waiting for it: if there shall be one holden, I know not whether I shall live unto that time or no, or at the least to see the end, & conclusion thereof. And in the mean time if I dye, not being well resolved in my conscience of religion: I shall dye in great disquietness of conscience, and in great peril of my salvation, as thou mayest well understand by those matters, which have already ben debated sufficiently, and at large, between us. Wherefore I had rather in the mean time, to assure my self, following the admonition of our Lord Jesus Christ, which saith: Be upon your guard, watch and pray, and ¹do like that good servant that is always ready, & looketh for his master, not knowing what hour he shall come. We ⟨p. 84⟩are well assured that he shall come, but we neither know the day, ne yet the hour. Wherefore let us live alway in such estate, as becometh Christians to be, when he shall come, and then shall we never be suddenly taken.

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 shalbe a Coūcel holdē, or els there shalbe none holdē. Ff ther non holdē I am thē deceiued in my waityng for it: if there shalbe one holdē, I know not whether I shall liue vnto yt time or no, or at ye least to see ye end, & conclusiō therof. And in ye 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

¶ Of those which would agree the doctrine of Jesus Christ, and that of Antichrist together, and of the form of doctrine, compounded to such an end, called Interim, and of the vanity of the authors of the same.

¶ 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 deed it is the most sure, but in the mean time it is a hard matter, to find any kind of Religion, wherein a man may so well continue in waiting for the general Council, as that which men call at this day the Interim D. Thou hast now put us into a very large field. I would gladly that these forgers of Interim, should declare unto me the very cause why, they do call this new form of Religion, which they have forged, by the name of Interim T. Thou doest well understand y• Interim, signifieth in the Latin tongue, in the mean time, or whilst. D. I do know that very well: yet notwithstanding I would gladly know what they mean by this word, in the mean time, or whilst. T. They mean as I think, y• that manner of life hath ben set forth only to that end, that men should live according to the same, in matter of Religion: whilst they away• for a Council, in the which more ample and more certain determination in matter of Religion, or else an other reformation, more perfect shall be had. D. Is not that a very wise Counsel? I would desire no more, but the title of this worthy manner of reformation, to declare the great vanity of the authors of the same. For either it is builded upon the word of God: or else it is against it. If it be agreeable to Gods word, there needeth not, either whilst, or until, for it shall be always good and holy, If it be against it, and if it endure but one hour, it shall continue over long, for so much as what so ever thing it be, that is against God, the same ought to have no place, neither for short, nor long time. ⟨p. 85⟩For it fareth not with gods kingdom as it doth with worldly kingdoms, neither with Gods laws over the which we have no power, as it doth with mans laws. For when a king is dead, there is a certain time between the decease of the dead king, and the creation of the new king, which is called enter reign, which is a time between both, which is properly called neither reign nor kingdom, for so much as there is, as yet no king chosen as head of the same, and men can not say, that there is utterly no reign or kingdom, for so much as the laws, and country stand in their full power and effect, saving only that they have not, as yet their king appointed & chosen. And the like is when a chief Magistrate dyeth in a Seigniory. Now this can have no place in the kingdom of God:

for the king thereof never dyeth. Wherefore as he is eternal, so are his laws eternal, and the order of life, which he hath given to his subjects. T. For so much as it is so, there needeth then nother other reign nor other law, nor yet Interim, as these men would have.

for the king thereof neuer dyeth. Wherfore as he is eternal, so are his lawes eternal, and the order of lyfe, whiche he hath gyuen to his subiectes. T. For so much as it is so, there needeth then nother other raygne nor other lawe, nor yet Interim, as these men woulde haue.

¶ For what cause and reason, the doctrine of the Interim, can not be re•eived neither into the Church of Christ, ne yet into the Popes Church.

¶ For vvhat cause and reason, the doctrine of the Interim, can not be re•eiued neither into the Churche of Christ, ne yet into the Popes Churche.