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

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

1. 1Di. 30. ca. Si quis.

¶ 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

¶ Of the sentence and opinion of the Papists concerning the general and particular Councils, and of the diversity of their decrees.

¶ Of the sentence and opinion of the Papistes concerning the generall and particuler Councells, and of the diuersitie of their decrees.

T. These against whom thou doest inveigh, will confess unto thee that the Councils, yea the general Councils, §11in that that concerneth the manners and discipline of the Church, have oftentimes determined diverse things without any prejudice of the faith, according to the condition & circumstance of the places, times and men, and such like. ¹For this cause Innocent the third said. That it ought not to be judged a thing worthy of blame, if that according to the change of time, mens ordinances did also change, chiefly when an urgent necessity and an apparent commodity doth require it. For God himself hath changed diverse of those things in the new Testament which he ordained in the old. And therefore men may not rashly judge and say, that the Councils are contrary the one sort to the other, although that in things concerning the policy of the church more then the faith, the one hath oftentimes changed: that the other hath decreed. For the lawful general Councils, were never contrary the one to the other in any piece of the substance of our faith, which is necessary to our salvation. And in this sort must it be understood that S. Augustine hath said. The former Councils have been amended ²by the latter: and that the ordinances and decrees of provincial Councils, ought to give place to those of greater Councils: but the Canonical Scripture doth give place to none. And as touching the Council of Carthage, it was no general but a particular Council, as Saint Augustine proveth against the Donatists. And in deed they deny not but that particular Councils may err: and that they ought to be reformed by the general, as it is already declared.

T. THese against whō thou doest inuey, will confesse vnto thée that the Councells, yea the general Councels, §11in that that concerneth the manners and discipline of the Church, haue oftentimes determined diuerse thyngs without any preiudice of the fayth, according to the condition & circumstance of the places, times and men, and such lyke. ¹For this cause Innocent the third sayd. That it ought not to be iudged a thing worthy of blame, if that according to the chaunge of time, mens ordinaunces dyd also chaunge, chiefely when an vrgent necessitie and an apparaunt commoditie doth requyre it. For God himselfe hath chaūged diuerse of those things in the new Testament which he ordeined in the olde. And therfore mē may not rashlye iudge and say, that the Councells are contrary the one sort to ye other, although that in thinges concerning the policie of ye 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

¶ Of the errors and abuses that have been brought into the church, what mean there ought to be had for the correction and amendment of such Councils, when need shall require.

¶ 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 confess, at the least, that the provincial Councils may err, yea even those, in the which the ⟨p. 123⟩most wise and holy men that were in the world since the Apostles time have been present. For S. Cyprian was one ¹of the best learned men that hath been in the church since that time, and was of such zeal towards the word of God and his church, that he dyed a martyr for the truth of Jesus Christ, And then judge you that if a Council in the which such personages were, might err: what we may think of many Idolatries and superstitions, and of many vain ceremonies, traditions and abuses that have been sowed in the church, not by Councils and particular Synods only, but by particular men, who have charged the church to what so ever pleased them. For one hooded Monk or Fryer had been sufficient to have invented a thousand manner of doings clean contrary to the Scriptures, and forthwith they should have been put in use, and allowed as if they had been articles of the faith. If it were lawful then to change those same very things which the general and lawful Councils had decreed, concerning the policy and discipline of the Church, as touching their manners, according to the needfulness of the circumstances, and the capacity of men, of places and times: it ought then to be no less lawful to those unto whom God hath given the knowledge of his word to condemn and abolish so many abuses & innumerable errors, which by so many means and wrong ways, without order or ecclesiastic discipline have been sowed in the Church of the Lord: and are so intolerable, that the very greatest enemies of verity, even the Romaine Antichrist have been constrained to confess it. And without going any further to prove it, did not the Pope Adrian confess, not many years since, that there were many enormities and inconveniences in the Romish seat, and many abuses, offences, and disorders in the government of the Church? And beside this, what confession did the Legates and orators of the Pope Paul deceased make, at the Council of Trent, of the estate of their church? ⟨p. 124⟩But what wilt thou say if I do prove by S. Augustine that not only the provincial and national Councils may be corrected by the great and general Councils, but also even they them selves may be corrected the one by the others, the first by the last. T.

If it be so, our adversaries should not then think it strange if we would not wholly dwell upon the authority of their Councils. D. That same doth plainly appear by his writings, whereupon he declareth, when that same ought to be done and by what mean: To wit, that when by experience of things, that which was secret is opened, and that which was hidden is known, without any puffing up in pride full of sacrilege, without any swollen arrogance, without any contention and envy, but with holy humility, with the universal Christian peace, he speaketh here generally of all Councils, and of all that ever may be determined in them.

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 wait upon the Prelates of the Church, and would have them to correct the abuses that therein are: and what liberty every man had to sow and bring them into the Church: and what agreement & difference there is between the ancient Heathen Emperors, and the Popes, and their Councils and assemblies.

¶ 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.