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

¶ Of the contradiction of the Popes, and of their Decrees and Ordinances, the one sort contrary to the other.

¶ Of the contradiction of the Popes, and of their Decrees and Ordinaunces, the one sorte contrarie to the other.

1. 1PlatingPlatin•

¹In the matter of divorce, Celestine doth permit that the faithful party shall marry again: if that the other party be fallen into heresy, Innocent on the contrary denieth it. Afterward, Stephen the with hath cut of and made of none effect, the acts of the Pope Formosus, by the authority of the Council: and again John the x. who succeeded this Stephen, did condemn his sentence in the assemble of Ravenna, here must it needs be of necessity, that not only the one or the other of the Popes hath erred, but also that Coū cels which have followed their opinions and sentences, whom they have abused, to confirm their errors, abuses, and tyranny by their authority. Wherefore Gerson, which was one of their own doctors, said not without great reason, that the saying of one doctor approved by the Canonical Scriptures, was more to be credited then the declaration of the Pope, and the saying of a doctor well seen in the holy Scriptures, and alleging the universal authority, was more to be credited then a general Council. T. He did not amiss, for so much as they do so disagree among them selves. D. Panormitan which was at the same time, a man of great reputation, and was present at the Councils of Constance ²and Basel, as Gerson was, hath said no less, although he were a great Idolater of the Papacy: for he said that we ought more to credit the saying of a simple lay man, alleging for his proof the Scriptures, then to all the whole Council.

¹In the matter of diuorce, Celestine doth permit that the faithfull partie shall marry agayne: yf that the other partie be fallen into heresie, Innocent on the contrarie denieth it. Afterward, Stephen the with hath cut of and made of none effect, the actes of the Pope Formosus, by the authoritie of the Councell: and agayne Iohn the x. who succeded this Stephen, did condempne his sentence in the assemble of Rauenna, here must it nedes be of necessitie, that not onely the one or the other of the Popes hath erred, but also yt Coū cels whiche haue folowed their opinions and sentences, whom they haue abused, to cōfirme their errors, abuses, and tyrannie by their authoritie. Wherfore Gerson, which was one of their owne doctors, sayd not without greate reason, that ye saying of one doctor approued by ye Canonical Scriptures, was more to be credited then the declaracion of the Pope, and the saying of a doctor well sene in the holy Scriptures, and alledging the vniuersall authoritie, was more to be credited then a generall Councell. T. He did not amisse, for somuch as they do so disagree amonge them selues. D. Panormitan which was at the same tyme, a man of great reputacion, and was present at the Councels of Constance

¶ Of the contrariety of the Decrees of many Councils touching the Marriage of the Ministers of the Church.

¶ Of the contrarietie of the Decrees of many Councels touchyng the Mariage of the Ministers of the Churche.

T. I Do not a little marvel, that such men durst affirm any such thing in those days. D. It is so: but the verity is of such power, that she constraineth her very enemies, yea the devils them selves, to confess her, but following our ⟨p. 117⟩purpose, for so much as we have spoken of Popes, let us now come to the contrariety of Councils. The Council of Nice, ¹of whom we have already spoken, which was holden in the year three. C. twenty and three, did allow the Marriage of Ministers of the Church, and condemned those that would forbid it. The first Council of Sangres, holden in the year three hundred thirty and three, hath done no less: and did accurse all such as under colour of Religion, should leave their fathers, mothers and wines. The sixth Council of Constantinople, hath in like sort ordained that no man should make any vow to live without a wife, & that the Priests which should separate them selves from their wives, for their holy orders sake, should be excluded from the Communion. ²The Council of Anticyre, holden in the year three hum dread and four, hath in like sort permitted that Deacons should marry, yea even after that, they had received their orders. And as concerning the Council of Carthage, holden ³in the year four hundred twenty & one, in the which the heresy of Pelagius was condemned by two hundred and seventeen Bishops, among whom S. Augustin was, it appeareth manifestly, by the twelveth constitution of the ⁴same, that the Bishops and other men of the Church were married. And Boniface the viij. did suffer the religious to enjoy their liberties, although they were married. The viij. Council of Toledo, doth allow to break all vows and oaths which are made against the faith. And Epiphanius doth earnestly condemn those, who having not the gift of continency, had rather for shame of the world, to commit fornication and adultery secretly, then to marry. On the ⁵contrary, the Council of Neocesarie, holden the year three hundred and thirty, and the second Council of Carthage, holden the year four hundred and twenty, & after them the Council of Magonce, did condemn the Marriage of Priests and Ministers of the Church, & did wholly forbid it, and did bind the Priests, Monks, and Nuns, to

This Council of Magonce was holden by the Emperor Henry the iij. in the which he assembled an hundred and thirty Bishops, Some say that the Pope Leo the ix. was there also present at it. It was also ordained in that Council, y• men of the Church should keep neither hound, greyhound, spaniel, nor hawk, ne yet should use any secular traffic, and that none should be received for a Monk, unless he came of his own free will, and were of lawful age: but these Decrees have not ben so well observed as hath the forbidding of Marriage. Likewise Gregory the vij. a Monk of Clunie, otherwise called Hildebrand, which was Pope in the time of the Emperor Henry the iiij. did command by his letters to Otto Bishop of Constance, ¹near about the year a thousand forty and seven, that he should forbid through out all his diocese all Priests to marry, which were not then married, and that he should dissolve the marriage of all such as were already married. T. I see in this no great accord. D. Notwithstanding, all this was done, and not without great tyranny: ne yet without great resistance. T. I believe so.

Thys Councell of Magonce was holden by the Emperour Henry the iij. in the whiche he assembled an hundred and thyrtie Bishops, Some saye that the Pope Leo the ix. was there also present at it. It was also ordeyned in that Councell, y• men of the Church should keepe neytheir hounde, greyhond, spaniel, nor hauke, ne yet should vse any seculer traffique, and that none should be receiued for a Monke, vnles he came of his own free wil, and were of lawfull age: but these Decrees haue not ben so well obserued as hath the forbidding of Mariage. Likewise Gregory the vij. a Monk of Clunie, otherwise called Hildebrād, which was Pope in ye tyme of the Emperor Henry the iiij. did commaunde by his letters to Otto Bishop of Constāce, ¹neare about the yeare a thousand fortie and seuen, that he should forbid through out all his diocese all Priestes to marie, whiche were not then maried, and that he should disolue the mariage of all such as were already married. T. I see in this no great accord. D. Notwithstandyng, all this was done, and not without great tyrānie: ne yet without great resistaunce. T. I beleue so.

¶ Of the contrariety of certain Councils, concerning the forbidding and difference of Meats.

¶ Of the contrarietie of certaine Councels, concerning the forbiddyng and difference of Meates.

D. Here is as much as I did determine to speak, as touching Marriage, let us now come to the forbidding of of meats. The second Bracarense Council, holden the year ¹six hundred & nineteen, did accurse all such, as did abstain from eating of any meat, through superstition: and that which the Pope Martin held, did the like. The third Council of Tolled did accurse those that should forbid men to eat. And the Pope Eleutherius did ordain, that no man should refrain through superstition from eating of any meat that was agreeable with mans nature. On the contrary, the Romaine Council, did forbid to eat flesh on the Saturday: ⟨p. 119⟩and afterward that defence was extended further, as we see at this day, to Friday, Vigils, Ember days, and Lent. T. The Papists will reply against this and say, that by making of those statutes concerning the forbidding of meats, they do nothing against the ancient Decrees and Councils, for so much as they do abstain neither for superstition, ne yet for any evil opinion, that they have of the good creatures of God, as did the ancient heretics, but only for abstinence. D. I understand it well, but if they do it for abstinence, how happeneth it, that they have on those days these kinds of meat, which are forbidden, in so great abomination? Why do they attribute to their abstinence so great merits? why do they not rather put difference in the quantity of the meat, then in the kind? which they do not at all. T. It is even so.

D. HEre is as much as I did determine to speake, as touching Mariage, let vs now come to the forbidding of of meates. The second Bracarense Coūcell, holden the yere ¹six hundred & nynetene, did acursse all such, as did abstaine from eating of any meate, thorow supersticion: and yt which the Pope Martin helde, did the like. The thyrd Councell of Tolede did accursse those that should forbid men to eate. And the Pope Eleutherius did ordayne, that no mā should refraine throughe supersticion from eatyng of any meate that was agreable with mans nature. On the contrarie, the Romaine Coūcell, did forbid to eate fleshe on the Saterday: ⟨p. 119⟩and afterward that defence was extended further, as we see at this day, to Friday, Vigils, Imber dayes, and Lent. T. The Papistes will replie agaynst this and say, that by makyng of those statutes concerning ye forbiddyng of meates, they do nothing agaynst the auncient Decrees and Councels, for so much as they do abstaine neither for supersticiō, ne yet for any euill opinion, that they haue of the good cretures of God, as did the aūcient heretikes, but onely for abstinence. D. I vnderstand it well, but if they do it for abstinence, how happeneth it, that they haue on those dayes these kindes of meat, which are forbidden, in so great abhomination? Why do they attribute to their abstinence so great merites? why do they not rather put difference in the quantitie of the meate, then in the kind? whiche they do not at all. T. It is euen so.

¶ Of the Decrees of the Council of Constance, and Basel, touching the supper of the Lord under both kinds, and of the supremacy of the Pope, and of the Romish Church, and of their contrariety.

¶ Of the Decrees of the Councell of Constāce, and Basle, touchyng the supper of the Lorde vnder both kyndes, and of the supremicie of the Pope, and of the Romishe Churche, and of their contrarietie.

D. Let us now proceed to other matters. The Council of Constance did forbid to administer, the supper of the Lord to the people under both kinds, to wit, of bread and wine, and the Council of Basel, did grant both the one & the other to them of Bohemia. But there is a more strange matter. That same very Council of Constance, doth evidently speak against it self, and against that of Nice, & of Africa, & the whole Church of the East and Africa. For it condemned that article of John Hus, to wit: That the Pope by the authority of the word of God, is not the head of the Church: & yet was it decreed in that same Coū cell, that the Council was above the Pope, which thing doth very well agree with the sentence of S. Jerome, which saith, if there be question of authority, that of all the world is greater, than is that of one town, in like sort is the whole ⟨p. 120⟩Church greater then one Romish Church, and the Romish Church is not above the universal Church, but on the contrary, the universal Church is above the Romish Church. Now if the Pope have authority over all Churches, and y• the Council doth represent them, it doth follow both that he is above the Council, and that he is not above the Council, contrary to the determination of the said Council of Constance, which is mingled with manifest contradictions. I leave a part that which they did define: That the Church was not the university of the predestinate: & that our good works must help to save us, as well as the grace of God. I speak not at all of the Decree that was made in the same Council, that men ought not to hold any promise, oath, or safe conduct, made or given, to heretics, which thing forthwith was put in use, not against heretics, but against the servants of God, which were there condemned for heretics, and were burned as heretics. T. Yet was this a general Council. D. It was so. T. I do not a little marvel that such matters could pass in a general Council, which the heathens would not have passed, but would rather, have judged it meet to keep promise, even with a mans very enemies.

D. LEt vs now procede to other matters. The Councel of Constance did forbid to administer, the supper of the Lorde to the people vnder both kindes, to wit, of bread and wyne, and the Councell of Basle, did graunt both the one & the other to them of Bohemia. But there is a more straūge matter. That same very Councell of Constance, doth euidently speake agaynst it selfe, and agaynste that of Nice, & of Aphrique, & the whole Churche of the East and Aphrique. For it condempned that article of Iohn Hus, to wit: That the Pope by the authoritie of the worde of God, is not the head of the Churche: & yet was it decreed in that same Coū cell, that the Councell was aboue the Pope, whiche thynge doth very well agree with the sentence of S. Ierome, which sayth, if there be question of authoritie, that of all the world is greater, thē is that of one towne, in like sorte is the whole

¶ Of the contrariety that hath been in many Councils, concerning Images.

¶ Of the contrarietie that hath bene in many Councels, concernyng Images.

D. IF I should allege the dissentions, that have ben in diverse Councils concerning Images, it would require ¹a long time. For Gregory the iij. decreed by his Council in Italy, that Images should be honoured in the Churches, and did revolt and caused Rome, and all Italy, to rebel against the Emperor Leo the iij. which was of contrary ²mind. And afterward Constantine the v. son to the said Leo, did ordain the contrary in the Council of Asia, and Gretia, about the year seven hundred forty and six, at the which there were assembled thirty eight Bishops at Constantinople. ⟨p. 121⟩Again Stephen the iij. Pope, condemned this Council of Constantine, by an other Council, which he caused to be holden at Rome in the Church of Lateran, by the Bishops of Italy and France. The which thing was done again by an other Council, in the time of Irene, wife to Leo the iiij. After that, the Council of Nice (in the which the Greeks would have condemned the Images again) was enforced to break up, by means of the dissentions that there were, and through the practises of those that held for the Pope. Whilst these things were in hand in Greece, the Council Elibertin was holden in Spain, by twenty & nine Bishops, and thirty six Spanish Priests, which pronounced their sentences against Images: who were also condemned by the twelfeth Council of Tolled, and afterward for the Popes pleasure, and for the French kings sake, they were again allowed by an other Council. T. Here was good stuff.

D. IF I should alledge the dissentions, that haue ben in diuerse Coūcels concernyng Images, it would require ¹a longe tyme. For Gregorie the iij. decreed by his Councell in Italie, that Images should be honored in the Churches, and did reuolte and caused Rome, and all Italie, to rebell agaynst the Emperour Leo the iij. whiche was of contrarie ²minde. And afterwarde Constantine the v. sonne to the sayd Leo, did ordeyne the contrarie in the Councell of Asia, and Gretia, about the yeare seuen hundred fortie and sixe, at the which there were assembled thirtie eight Byshops at Constantinople.

¶ Of the Council of Carthage, concerning the Baptism administered by heretics.

¶ Of the Councell of Carthage, concernyng the Baptisme administred by heretikes.

D. IT is no marvel since that the Romish Popes have usurped tyranny over the Church, and especially sith the time of the Emperor Phocas, if that there hath been small reason to be found in any of the Councils, but I will allege you others more ancient. It was concluded in the Council of Carthage (at the which S. Cyprian was present ¹with. lxxxvi. Bishops, to wit in manner with all the Bishops of Aphrike, Numidia, and Mauritania) that the Baptism administered by heretics, should have no place, but that those which had been Baptised by them, should be Baptised again. The which sentence was afterward condemned, as appeareth. Dist 5 quare.

D. IT is no maruayle since that the Romishe Popes haue vsurped tyrannie ouer the Church, and especially sythe the tyme of the Emperour Phocas, if that there hath beene smal reason to be found in any of the Councells, but I wil alledge you others more auncient. It was concluded in the Councell of Carthage (at the which S. Cyprian was present ¹with. lxxxvi. Bishops, to wit in maner with all the Bishops of Aphrike, Numidie, and Mauritanie) that the Baptisme administred by heretikes, shoulde haue no place, but that those which had beene Baptised by them, shoulde bee Baptised agayne. The which sentence was afterward condempned, as appeareth. Dist 5 quare.

1. 1Euseb. 7. c. 5