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 such Christians as be Neuters and indifferent, which follow the doctrine of the Interim: and of the mixture of the true & false doctrine, & how much it displeaseth god.

¶ Of such Christians as be Nevvters and indifferent, vvhiche folovv the doctrine of the Interim: and of the mixture of the true & false doctrine, & hovv much it displeaseth god.

D. For so much as it is so, we have no just occasion to dwell at all upon these Interimists, ne yet upon their Interim, which is a name whereunto men may join whatsoever they will. It is a beast that hath a very strong and a ⟨p. 87⟩mighty back, which will bear what soever men will lay on him. It is a name made of an adverb, which doth very well agree with the Grammar, of those Grammarians, which have forged it. For even as their Grammar. (I mean their divinity) is strange and different from all other doctrines, and especially from the true divinity of the sacred Scriptures, even so his language is very new, and strange, and hath his rules utterly different. The Greek and Latin Grammar, have the Masculine, Feminine, and Neuter Gender, the Hebrew hath but the two first, and wanteth the Neuter. And contrarily the Interim, hath neither Masculine nor Feminine, for he is neither Male nor Female: but is Neuter, or at the least compounded of Male and Female: and so must needs by common, and must needs be Male and Female, both together, or else he can be neither the one, ne yet the other. T. Then shall he be a Monster. D. Yea in deed very monstrous, and so contrary to the word of God, as nothing more: for his Grammar is like to the Hebrew Grammar. It alloweth no Neuter ¹Gender, and hardly doth it any common. It doth not permit to couple the Ox, and the Ass together in the plough, no more doth it permit to sow a field, with sundry kinds of grain, ne yet to make a cloth, of sundry stuffs and substances. It condemneth also the confusion of seed, of nature in beasts, and other living creatures, & holdeth those beasts for unclean, that are engendered by beasts of sundry kinds, as are Mullets, and Mules, and such other like, In the which it is plain, that the Lord hath had a further regard then to those things, when he gave such laws: & that he would admonish his people by those same, to observe good order in all things, & to eschew & avoid all confusion and disorder. Then if the mixture and confusion of sundry things do displease him, it must needs then displease him more, when that the greater part is the worst, as it is in the Interim. For there is very little pure ⟨p. 88⟩doctrine in it: and that which is, is so darkened and corrupted, that nothing is more.

D. FOr so much as it is so, we haue no iuste occasion to dwel at al vpon these Interimists, ne yet vpon their Interim, which is a name whervnto mē may ioyn whatsoeuer they will. It is a beast that hath a verye stronge and a ⟨p. 87⟩mighty back, which wyl beare what soeuer men wil lay on him. It is a name made of an aduerbe, whiche doth very wel agree with the Grāmer, of those Gramarianes, whiche haue forged it. For euen as their Grāmer. (I meane theyr diuinitie) is straunge and different from all other doctrines, and especially frō ye true diuinitie of the sacred Scriptures, euen so hys language is very newe, and straunge, and hathe hys rules vtterly different. The Greeke and Latine Gramer, haue the Masculine, Feminine, and Newtre Gender, the Hebrewe hath but the twoo firste, and wanteth the Newter. And contrarilye the Interim, hathe neither Masculine nor Feminine, for he is neither Masle nor Femasle: but is Newtre, or at the leaste compounded of Masle and Femasle: and so muste needes by common, and must nedes be Masle and Femasle, both together, or els he can be neyther the one, ne yet the other. T. Then shal he bee a Monster. D. Yea in deede verye monstrous, and so contrary to the woorde of God, as nothynge more: for hys Grammer is lyke to the Hebrewe Grammer. It aloweth no Newter ¹Gender, and hardlye doth it any common. It doth not permitte to couple the Oxe, and the Asse together in the plowe, no more doth it permit to sowe a fielde, with sondry kindes of grayne, ne yet to make a cloth, of sondry stuffes and substaunces. It condemneth also the confusion of seede, of nature in beasts, and other lyuyng creatures, & holdeth those beastes for vncleane, that are engendred by beastes of sondry kindes, as are Muletes, and Mules, and such other like, In the whiche it is playne, that the Lorde hath had a further regarde then to those thynges, when he gaue suche laws: & that he would admonish his people by those same, to obserue good order in al thyngs, & to eschewe & auoide all confusion and disorder. Then if the mixture and confusion of sondrye thynges doo displease hym, it muste needes then displease him more, when that the greater parte is the worste, as it is in the Interim. For there is very litle pure ⟨p. 88⟩doctrine in it: and that whiche is, is so darckned and corrupted, that nothyng is more.

1. 1Deut. •••.

Wherefore this common kind, by which he will be as a mean between the doctrine of Jesus Christ, and y• of Antichrist, doth right well be seem him. For common in the Scripture, is as much to say as polluted and defiled, as witnesseth Saint Mark in his. 7. chap. and Saint Peter in the Acts of the Apostles the. 10. chapi. And in our language, a common woman, is a whore. This Interim in like manner, maketh us common Christians, and Neuters, like unto the Samaritans. For even as the Samaritans were properly neither Jews, ne Pagans, but were made of them both: even so are these men properly neither Evangelic Christians, ne yet Papists, but a certain confusion, and mingle mangle of both together. T. Albeit that the doctrine of this Interim, be not in all respects so pure and perfect, as we would have it, is it not yet better to have it so, then to have it more corrupted, and to be such as is the doctrine of the Papists. D. In deed in one thing it is to be preferred, before the Popish doctrine, whereof thou speakest: which is that the poison that therein is, is more hidden. Wherefore it is the more dangerous, and the more to be feared and rejected. T. It is very true.

Wherefore this common kynde, by whiche he wil be as a meane betwene the doctrine of Iesus Christ, and y• of Antichrist, doth right wel be seeme hym. For common in the Scripture, is as much to say as polluted and defiled, as witnesseth Saint Marcke in his. 7. chap. and Saint Peter in the Actes of the Apostles the. 10. chapi. And in our language, a common woman, is a whore. This Interim in like maner, maketh vs common Christians, and Newters, like vnto the Samaritanes. For euen as the Samaritanes were properly neither Iewes, ne Paganes, but were made of them both: euen so are these men properly neither Euangelique Christians, ne yet Papistes, but a certayne confusion, and mingle mangle of both together. T. Albeit that ye doctrine of this Interim, be not in all respectes so pure and perfect, as we would haue it, is it not yet better to haue it so, then to haue it more corrupted, and to be such as is the doctrine of the Papistes. D. In dede in one thinge it is to be preferred, before the Popish doctrine, wherof thou speakest: which is that the poison that therin is, is more hidden. Wherfore it is the more daungerous, and the more to be feared and reiected. T. It is very true.

¶ For what cause the Interim hath taken his name of an adverb, and how in sundry wise he may be applied.

¶ For vvhat cause the Interim hath taken his name of an aduerbe, and hovve in sondry vvise he may be applied.

D. WE may judge of all those doctrines & Religions, which are so confounded and mingled, as of the law & Religion of Mahomet: for is it any thing better then that, of the Jews and Pagans, for that it hath many things, taken out of the Christian Religion, mixed with that, that it hath of the Jews and Pagans? And more over, it cometh very aptly to pass, that these forgers of Interim, have made him a name of an adverb: for as an adverb is a word joined to a verb, even so the doctrine of the Interim, is an adjunction to the word of God, not to open and declare it, as ⟨p. 89⟩the adverb doth the Verb, but to darken and corrupt it. T. It is then like to the gloss of Orleans, which marreth the text. D. It is a very dangerous gloss, and seeing then it is an adverb, and that it signifieth, in the mean time, or whilst, or until, if they will interpret that word in the mean time even as thou hast said, we may also take him in this signification: In the mean time we die and shall be in danger of going to hell: In the mean time Antichrist shall reign, and the Gospel shall be persecuted: In the mean time they shall seek all the means possible to suppress and banish the word of God, and more strongly to establish the siege of Antichrist. And to be short, put to it all that ever thou wilt, and all the evil that may happen in the world, in the mean time, whilst, or until, will receive it all.

D. WE may iudge of al those doctrines & Religions, which are so confounded and mingled, as of the lawe & Religion of Mahomet: for is it any thynge better then that, of the Iewes and Paganes, for that it hath many thinges, taken out of the Christian Religion, mixed with that, that it hath of the Iewes and Paganes? And more ouer, it cōmeth very aptely to passe, yt these forgers of Interim, haue made him a name of an aduerbe: for as an aduerbe is a woorde ioyned to a verbe, euen so the doctrine of the Interim, is an adiunction to the worde of God, not to opē and declare it, as ⟨p. 89⟩the aduerbe doth the Verbe, but to darken and corrupte it. T. It is then lyke to the glose of Orleance, which marreth the text. D. It is a very daungerous glose, and seing then it is an aduerbe, and that it signifieth, in the meane time, or whilest, or vntill, if they will interprete that woorde in the meane time euen as thou hast sayd, we maye also take him in this signification: In the meane tyme we die and shall be in daunger of going to hell: In the meane tyme Antichrist shall reigne, and the Gospell shall bee persecuted: In the meane tyme they shall seeke all the meanes possible to suppresse and banyshe the worde of God, and more strongly to establyshe the siege of Antichrist. And to be shorte, put to it all that euer thou wilte, and al the euill that may happen in the worlde, in the meane time, whilest, or vntyll, will receaue it all.

¶ What profit they which have been instructed in the word of God, may receive by the Councils: and what virtue and authority they have to bring men to the faith.

¶ VVhat profitte they vvhich haue beene instructed in the vvorde of God, may receaue by the Councells: and vvhat vertue and authoritie they haue to bring men to the fayth.

T. I Agree well with that that thou haste said: but if there be a Council holden, and if it serve nothing at all for such as shall dye looking for it, yet notwithstanding it shall profit such as may live unto it. D. And yet shalt thou not find there, by that mean, all that y• thou thinkest to find: for if one be holden, either it will conclude for Jesus Christ, or against Jesus Christ. If they do conclude for Jesus Christ, and I have been well instructed in the word of God before hand, it shall not hurt me at all that I was instructed before hand. It hindereth not the commodity that I may receive of the Council, but doth increase it the more: for I shall be so much the more glad, when I shall see that doctrine approved wherein I have already been resolved, and have believed it, not only because it is approved by the Council, and by men, but for that it is the pure word of God, and that it alloweth it self, and that the holy Ghost beareth me ⟨p. 90⟩witness: If I have not already been instructed nor resolved, either I will credit the determination which shall have been made by the Council, or ells I will not credit it. For it is not a thing that of necessity must betide that every man must believe the determination of the Councils, as soon as they have concluded: although the Council were lawful. For it is not in the power of men which shall hold it, to make all that please them to believe it. It is a work that is only proper to God, which giveth faith. And to seek to make men believe of force, that may not be: for faith may not be enforced. Wherefore if I make it seem that I do believe it, and do not believe it, I shall then be an hypocrite: if I do believe it, it is greatly to be feared least that I do believe only upon the credit of others, being moved by the authority of men, rather than by the true persuasion of the word and of the spirit of God. And so, my faith shall be builded upon men, and upon their opinions, & not upon God and his word. It shall be then no faith, but only an opinion ready, to change as men shall change. T. It shall be as firm as shall the foundation whereupon it shall be builded.

T. I Agree well with that that thou haste sayd: but if there be a Councell holden, and if it serue nothing at all for such as shall dye looking for it, yet notwithstanding it shall profitte such as may liue vnto it. D. And yet shalt thou not finde there, by that meane, all that y• thou thinkest to fynde: for if one be holden, either it wil conclude for Iesus Christ, or against Iesus Christ. If they doe conclude for Iesus Christ, and I haue bene well instructed in the word of God before hand, it shall not hurte me at all that I was instructed before hand. It hindreth not the cōmoditie that I maye receaue of the Councell, but doth encrease it the more: for I shall be so much the more glad, whē I shall see that doctrine approued wherin I haue alreadye bene resolued, and haue beleued it, not onely because it is approued by the Councel, and by men, but for that it is the pure worde of God, and that it alloweth it selfe, and that the holy Ghost beareth me

¶ How we may not be the disciples of men, but of Jesus Christ: & how that the word of god taketh not his authority of the church, but the church taketh his of the word of God.

¶ Hovv vve maye not bee the disciples of men, but of Iesus Christ: & hovv that the vvord of god taketh not his authoritie of the church, but the church taketh hys of the vvorde of God.

D. Now our Lord Jesus Christ willeth that we be his Disciples, and not the disciples of men, & that we have none other master but he, for it is only he that is gone ¹forth from the bosom of the father, and that hath fully revealed unto us the fathers will, and all that he hath heard of him: as witnesseth Saint John, It is very he that hath given us the whole sum of the articles of our Christian faith, ²and of that doctrine we must needs hold, unto the which, it is not lawful for any man to add, ne yet ⟨p. 91⟩³to take away any thing from it. It is only he that hath brought us the truth, and that doctrine which of it self is naturally certain and immutable, and of his own nature can be none other, whether men do allow it or disallow it. It is the truth and that only doctrine, upon the which, the Church may surely dwell, which she may not, upon the natural wit of man, how excellent so ever it be, ne yet upon usage and custom, how ancient so ever it be. It is a truth & a doctrine not certain and worthy to be received because the Church & men do allow it: but for that it is so of his own nature, & can be none other. The Church doth approve it & receiveth it, and may neither reprove it, ne yet reject it, if it be the true Church of Jesus Christ. In like manner the Synagogue of Satan may nether approve ne yet receive it in any wise. For even as the Synagogue of Satan can not acknowledge it, but accounteth it alway for a stranger, for that she ⁴is the wife & daughter of the devil, which is the father of lies, & the enemy of all truth: even so by the contrary, it is impossible that the true Church of Jesus Christ should not alway acknowledge it, even as the daughter doth know her mother: for that she is the daughter of God, which is the truth it self, the daughter I say, begotten of the incorruptible seed of his word, and the wife of Jesus, which is the way, the truth, & ⁵life, and he by whom this truth of God is manifested and declared unto us. It is that sheep that heareth the voice of his shepherd & followeth it, & not the voice of the stranger. Then the word of God receiveth not that authority that it hath of the church, but the church receiveth her authority of it. In so much as show is signed and marked with the seal thereof.

For she is to be compared to a piece of paper, or parchment, & to the wax, which give not authority to the writing & seals that are written and imprinted in them, but do receive their authority of them, & are made authentic by their authority, & by the authority of the prince unto whom the seal appertaineth, & for that he hath allowed it by his authority. ⟨p. 92⟩Wherefore that doctrine, which of his nature is true and Christian, can not be made false nor heresy by the authority neither of the Church, ne yet of any creature what so ever he be: and that which of her nature is false and heresy, can not by any means be made true and Christian, no more then God may be the devil, or the devil God. Which things the questionary Doctors them selves are forced to confess, namely the Doctor Gabriel.¹

For she is to be compared to a peece of paper, or parchment, & to the waxe, which geue not authoritie to ye writing & seales yt are written and imprinted in them, but do receiue their authoritie of them, & are made authentike by their authoritie, & by the authoritie of ye prince vnto whom the seale appertayneth, & for that he hath allowed it by his authoritie. ⟨p. 92⟩Wherefore that doctrine, which of hys nature is true and Christian, can not be made false nor heresie by the authoritie neyther of the Church, ne yet of any creature what so euer he be: and that which of her nature is false and heresye, can not by anye meanes bee made true and Christian, no more then God may be the deuill, or the deuill God. Which thinges the questionarie Doctors them selues are foreced to confesse, namely the Doctor Gabriell.¹

1. 1In senten. lib. dist. 25

¶ How the word of God doth allow and authorise it self.

¶ Hovv the vvord of God doth allovve and authorise it self.

T. Declare unto me I beseech thee somewhat more plainly that which thou haste already spoken. D. Even so as I judge not the sun to be bright, because that other men judge it so, and that I have heard so say, but for that he is so of his nature, and declareth himself such an one by his light: and in fine, because I can not say the contrary, no in deed although I would: even in like sort, I believe not in the word of God, ne yet hold it for certain, and true, and for the inchaungeable will of God, by the authority of any man what so ever he be, but because that God, who lighteneth the eyes, and giveth understanding to little ones, ¹hath illumined me by the light of the same, & hath constrained me to acknowledge it such as it is, and to believe it: and I may not otherwise do, if I be of the children of God, and led and governed by his spirit. For, if I be of the children of God, God hath given me eyes by the means of his holy spirit, to see this light. And albeit that I can not see it if God do not give me eyes to behold it, and that he do not open them: yet notwithstanding having received this same of God, it can in no wise be showed, but that I must acknowledge and receive it. I can not hear the voice of God my father, ne yet of Jesus Christ my shepherd, but that I must understand it and follow it, if I be of the children of God, ²and of the sheep of Christ. For he that is of God (as Jesus Christ sayeth) he heareth the word of God, and the ⟨p. 93⟩sheep hear and understand and know the voice of their shepherd.

T. DEclare vnto me I besech thee somewhat more plainly that which thou haste alreadye spoken. D. Euen so as I iudge not the sunne to be bryght, because that other men iudge it so, and that I haue heard so saye, but for that he is so of his nature, and declareth himselfe such an one by his light: and in fine, because I can not say the contrary, no in dede although I woulde: euen in lyke sorte, I beleue not in the worde of God, ne yet holde it for certayne, and true, and for the inchaungeable will of God, by the authoritie of any man what so euer he bee, but because that God, who lightneth the eyes, and geueth vnderstanding to litle ones, ¹

¶ What goodness men may receive by a good Council, and what evil may happen unto them by an evil Council, accordingly as they have been instructed in the Christian religion.

¶ VVhat goodnes men maye receaue by a good Councell, and vvhat euill may happen vnto them by an euill Councell, accordinglye as they haue bene instructed in the Christian religion.