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 passages which the papists allege to authorise their Councils, and of the true meaning of these same.

¶ Of the passages vvhich the papists alledge to authorise their Councells, and of the true meaning of these same.

T. They do build upon this, that Jesus Christ said: When you shall be two or three gathered together in my §16name, I will be in the middest of you. Behold, I am with ¹you to the end of the world: if he promise to be in the middest of two or three, by more apparent reason, ought we to believe that he is in the middest of a whole Council. D. But we must note upon what conditions he promiseth to be among them: First he saith, that if we do agree together upon the earth, if we be of one accord, of one consent, of one hart and of one spirit, if we be careful to keep unity of spirit through the band of peace, if we be one body and one spirit, as we are called into one hope of our vocation, as there ²is one Lord, one faith, and one Baptism, one God and father of all. And besides this, if we be gathered together in his name, to wit in his virtue and force, and not in the virtue and power of men, for his honour and glory, and not for ours, neither yet for our ambition for the edification of his Church and the health of poor souls, not for our profit & advancement, but wishing verity to have the victory, and not we: now let us see if it be easy to observe all these conditions, & what hope we may have in our time of a Council, that shall observe all these points, without the which in deed he can not be called a Council, but rather a Synagogue of Satan, and can bring no commodity to Christendom, but rather hurt and destruction: how is it possible to have him such an one as he ought to be, considering that those which should procure it, fear nothing more then to have a Council such an one as he ought to be? T. It is easy to judge by that, that hath ben already said.

T. THey do builde vpon this, that Iesus Christ said: Whē you shallbe twoo or three gathered together in my §16name, I wyll be in the middest of you. Beholde, I am with ¹you to the end of the worlde: if he promes to be in the myddest of two or three, by more apparant reason, ought we to beleue that he is in the middest of a whole Councel. D. But we must note vpon what conditions he promiseth to bee among them: First he sayth, that if we do agree together vpō the earth, if we be of one accorde, of one consent, of one hart and of one spirite, if we be carefull to kepe vnitie of spirite throughe the band of peace, if we be one body and one spirite, as we ar called into one hope of our vocation, as there ²is one Lord, one fayth, and one Baptisme, one God and father of al. And besides this, if we be gathered together in his name, to wit in his vertue and force, and not in the vertue and power of mē, for his honor and glori, and not for ours, neither yet for our ambitiō for the edificatiō of his Churche and the health of poore soules, not for our profite & aduaūcement, but wishing veritie to haue the victorie, and not we: now let vs see if it be easie to obserue all these condicions, & what hope we may haue in our tyme of a Councell, yt shall obserue all these pointes, without the whiche in dede he can not be called a Councell, but rather a Synagoge of Sathā, and can bring no commoditie to Christendome, but rather hurte and destruction: how is it possible to haue him such an one as he ought to be, consideryng that those whiche should procure it, feare nothyng more then to haue a Councel such an one as he ought to be? T. It is easie to iudge by that, that hath ben already sayd.

1. 1Ma, 18. 28
2. 2Eph. 4.

¶ Howe that the holy Ghost, is neither subject nor bound to any kind of person or estate.

¶ Hovve that the holy Ghost, is neither subiect nor bounde to any kinde of person or estate.

D. There is yet one thing more, very well worthy to be noted, which is that our Lord Jesus Christ, did not say, when a general Council shall be gathered together, or ⟨p. 130⟩all the estates of Christendom, or the Pope, the Cardinals and Bishops, or else a great assemble shall be had, I will be in the middest of them: but he said he would be in the middest of them, yea although they were but two or three, so that they were gathered together in his name. In the which he doth plainly declare, that he will be bound neither to men yet to estates, neither yet to the multitude: but how small so ever the number be, of what estate so ever the men be, he will be in the middest of them, provided that they come together as they ought to do. For all though the promise of Jesus Christ, be made to his whole Church, yet doth it appertain in no wise to hypocrites, false Pastors, and false Christians, which are not in any wise true members of the same, which is the body of Jesus Christ: but are members of Satan, and of his Synagogue. And therefore only must it extend, to the true members of the Church: among whom these things may be practised, which S. Paul setteth forth to the Church of the Corinthians, saying: let two or three Prophets speak, and let the rest judge. And if any thing be revealed ¹to any other of the assistants, let the first hold his peace. There is no man but may easily understand, that this can not be observed, but in the true Church of Jesus Christ, & among those that have the gift of the spirit of God, which is not given to carnal men, and strangers to Christian doctrine, but to such as are spiritual, and those which call upon the name of God in truth: for the spiritual man may judge ²of spiritual things, and not the carnal. how is Christ then in the middest of his, and doth assist them by his holy spirit, in so much as they are gathered together in his name, other wise he will be in no company, although the whole world were gathered together with all her pomp, if it be not assē bled in the name of Jesus, to such end as hath ben already declared. We have a manifest example, by the small assemblies of the Apostles, and of the primitive Church, and by those of the great Synagogue of Bishops, of Priests, of ⟨p. 131⟩

for it is written of such, It shall be given to every man that ¹hath, and he shall become plentiful: but he that hath nothing, even that which he hath shall be taken from him. And in Ose, because thou hast refused the knowledge, I have also refused thee, to the end thou shouldest not sacrifice to me, and because thou hast forgotten the law of thy God, I will also forget thy children. And therefore he saith, if you abide still in my word, you shall be my disciples, and shall know the ²truth. Then he promiseth not to be among them, which by a false title shall be assembled in his name, to give new laws and ordinances to the Church concerning Religion, but to observe and keep those which he hath given, and to use the keys which she hath received of him, in such sort as he him self hath ordained. For the Church needeth none other laws, but even those which she hath received of him, and therefore ³the Council of Gangers, hath accursed all those which continue not in the law of the Lord, and do daily make new ordinances. T. This is very reasonable, and doth well agree with that which is written of the Lord, happy are those ⁴which continue without spot in the way, which walk in the law of the Lord, happy are they which do enquire of the testimonies of the same. D. And therefore Christ doth say, search you the Scriptures, if any man do love me, he will ⁵keep my word. And S. Paul to Timothy, Give attendance unto reading. T. These are very good advertisements.

for it is written of such, It shall be gyuen to euery man that ¹hath, and he shal become plentiful: but he that hath nothing, euen that whiche he hath shall be taken from him. And in Ose, bycause thou hast refused the knowlege, I haue also refused thee, to the end thou shouldest not sacrifice to me, and bycause thou hast forgoten the law of thy God, I will also forget thy children. And therfore he sayth, yf you abyde still in my worde, you shall be my disciples, and shall knowe the

¶ What assembles the faithful do make, and of the ancient Decrees, concerning the celebration of Councils.

¶ VVhat assembles the faithfull do make, and of the auncient Decrees, concernyng the celebration of Councels.

D. IF there were no question, but to hold Councils and Synods among the faithful, which have professed the Gospel, and to gather them together to agree them, if they have any difference among them, as there was in the primitive Church in certain points, because the one did not well understand the other: it were but an easy matter, ⟨p. 132⟩as it was for the apostles & their disciples: but that could not content the world. Such meetings and assembles are very good, to entertain the Churches in peace, and in the union of the doctrine, and of the Christian discipline, for that cause it was decreed in the v. Canon of the Council of Nice, that their should be yearly in every province two Councils of Bishops, the one a little before Lent, the other about the Autumn, which thing is now no more observed in the Popish Church, then are other good thy ages, which have ben ordained by the Councils: all be it she do glory in them, yea in the most ancient, and that the Council of Antioch, chap. 20. and the Council Agathense, chap. 71. have also ordained and after confirmed. T. It were good holding of such Councils: For in the mean time our adversaries & those which are out of the way, & strangers to the true Church of Christ, would do nothing but scoff and mock, as they now do, and would hold other Councils, to condemn all that should be determined in the true Councils, as the Scribes and Pharisees, the Bishops and Priests of Jerusalem, did condemn all the doctrine of the Apostles, & of the Christian Church by theirs.

D. IF there were no question, but to holde Councels and Synodes among the faithfull, whiche haue professed the Gospell, and to gather them together to agree them, yf they haue any difference among them, as there was in the primitiue Churche in certayne pointes, bycause the one did not well vnderstand the other: it were but an easie matter, ⟨p. 132⟩as it was for the apostles & their disciples: but that could not content the world. Such meetinges and assembles are very good, to entertaine the Churches in peace, and in the vnion of the doctrine, and of the Christian discipline, for that cause it was decreed in the v. Canon of the Councell of Nice, that their should be yearely in euery prouince two Councels of Bishops, the one a litle before Lent, the other about the Autumne, which thing is now no more obserued in the Popish Churche, then are other good thy ges, whiche haue ben ordeyned by the Councels: all be it she do glory in them, yea in the most auncient, and that the Councell of Antioche, chap. 20. and the Councell Agathense, chap. 71. haue also ordeyned and after confirmed. T. It were good holdyng of suche Councels: For in the meane tyme our aduersaries & those whiche are out of the way, & straungers to the true Church of Christ, would do nothyng but scoffe and mocke, as they now do, and would holde other Councels, to condempne all that should be determined in the true Councels, as the Scribes and Phariseis, the Byshops and Priests of Ierusalem, did condempne all the doctrine of the Apostles, & of the Christian Churche by thers.

¶ Of the Councils of the heretics, which did condemn the Councils of the faithful.

¶ Of the Councels of the heretikes, vvhiche did cōdempne the Councels of the faythfull.

D. That which thou sayest is no new thing: for in time passed the Council of Arrimine did condemn all that ¹was determined and agreed upon in the Council of Nice. And although it were a general Council, and had in it six hundred Bishops, yet notwithstanding it erred with Arrius, and did approve his doctrine, which before was condemned, by the Council of Nice. And albeit the Arians sought nothing else, but to abolish the faith of the divinity of Christ, agreed upon at the Council of Nice, yet notwithstanding they would arm them, with the authority of the same Coū cell, to cause the Confession of their faith, under that colour ⟨p. 133⟩to be received, which they had made there clean contrary to that, which they there made, like very unjust and false men. And was not in manner, the like done at the Council of Philopole in Thrace, by the Arians against the Council of Saraice holden in Illyria? And did not the second Council ²of Ephese, also err with Eutiches and Dioscorus? T. And as touching the Council of Arrimine, thou knowest that it was divided, as was the Council of Seleucia in Isaurie, in the which a hundred and three score Bishops gathered them selves together against the Council of Nice: for the Arians gathered them together on the one part, and the true and faithful on the other part. Moreover it is said, that the Council of Arrimine was not lawful, for so much as it was called against the mind of Liberius, Pope of Rome, by means of the heretics, who had on their side the Provost Taurus, which did so press and insist to the same, by prayers and by threatenings, by the commandment of the ³Emperor, who favoured the Arians. They say also that the simple Bishops of the West, were taken unprovided, and seduced by the deceits & subtleties of the heretics. And therefore after that they had well known them, they did retract that which was concluded at Arrimine. They say the like of the Council of Milan, holden by the commandment of Constance the Emperor, which was an Arian, to procure the condemnation of Athanase, that worthy defender of the Christian faith: at the which Deonice, Eusebe, Paulin, Hillary, and divers others, were also chased from thence, ⁴

Thou mayest also well join to these the Council of Antioch, holden under Constantius the Emperor, an Arian, with four score and ten Bishops: in the which Athanase was deposed from his Bishopric of Alexandria, and condemned being absent to exile: in which exile, he continued as some do write, about vi. years, hidden in a cistern, without seeing the sun, which things were ⟨p. 134⟩done chiefly at the procurement of Eusebius Bishop of Nicomedie, which ruled the Emperor Constantius, of whom before that time he had obtained a Council at Constantinople, against Alexander Bishop of that place, to constrain him to receive Arrius, or else to chase him from thence if he ¹did resist it. And the Council of Cypre, was it not holden for the pleasure of Theophile Bishop of Alexandria, only to chase Chrysostom from his Church, & to have him banished, which thing he did obtain: having in deed seduced ²Epyphanius, a man of great judgement and authority, to be served of him in so wicked an enterprise? And the Council holden in Sidon in the time of the Emperor Anastase, did it not condemn the Council of Chalcedony? T. And the Council of Ephese of the which thou hast already spoken, was it not holden by the heretics, among whom Dioscorus did preside? Wherefore it was not a lawful Coū cell, nor in a meet place. And therefore the Popes Legates ³& Ambassadors, would not be at it, but it was afterward condemned by the Council of Chalcedony: Seeing then that these Councils were not lawfully gathered, nor according to the ordinance of the holy Ghost, but were celebrated by heretics, it is no marvel although they erred.

Thou mayest also well ioyne to these the Coūcel of Antioche, holden vnder Constantius the Emperour, an Arrian, with foure score and ten Bishops: in the whiche Athanase was deposed from his Bishopricke of Alexandrie, and condempned being absent to exile: in which exile, he continued as some do write, about vi. yeares, hiddē in a cesterne, without seyng the sunne, whiche thyngs were ⟨p. 134⟩

¶ Howe it doth appear by the contradictions, which have ben in the ancient Councils, that the Councils may err, and how their conclusions, have in manner always been conformable to the opinions of those which have presided in them, or have been the strongest.

¶ Hovve it doth appeare by the contradictions, vvhiche haue ben in the auncient Councels, that the Councels may erre, and hovv their conclusions, haue in maner alvvayes bene conformable to the opiniōs of those vvhich haue presided in them, or haue bene the strongest.

D. NO more do I approve them: but all that yet hath ben said of these matters, do confirm my saying. For we see plainly by that, that Councils may err, and that they are not sufficient to appease the dissentions and troubles of Christendom, and to assure the consciences of men. For all be it that those same have ben contrary the one sort to the others, yet notwithstanding they do all boast, that they were ⟨p. 135⟩governed, and directed by the holy Ghost. There were also in them, men of great appearance of wisdom, of virtue and of holiness from all parts, to give them great show. They seemed to be gathered, in such sort as lawful Councils ought to be, or at the least, they had ever one of them, which were esteemed the chief heads of Christendom, to call them together, since the Church hath had Emperors, Kings, & Christian princes: the authority hath ben given them, to assemble the Councils, because they had better means to do it, then others had, by reason of the power which God gave unto them. Which thing in deed was observed in all general Councils, until the viii. that was holden in the time of the Emperor Basil, as it doth well appear, by that which is written in that same Council. Act. 5. And if there have ben any holden, by the commandments of the Emperors, at the which the Bishops & Romish Popes, or their Legates did not assist, then would the Popes also hold others by their authority without the Emperors, despising the authority of them, rebelling and making others to rebel against them, as hath ben already said. And although the Pope Julie the first, did greatly reprove (as Platina doth witness) the Bishops of the East, and chiefly the Arians, ¹because that without his consent and agreement, they had holden a Council at Antioch, which he said they might not lawfully do, considering that the Romish Church was above all other Churches: notwithstanding the Bishops of the East were not without reason on their sides, to defend them with all against the arrogance of the Pope, saying that there was greater reason, why the Churches of the East should have the preeminence, then the Romish Church or any other of the Churches of the West, because the Gospel was brought from the East into the West, and that then the Imperial seat was not at Rome:

D. NO more do I approue them: but al that yet hath ben said of these matters, do cōfirm my saying. For we see playnly by that, that Councels may erre, and that they are not sufficient to appease the dissentions and troubles of Christendome, and to assure the consciences of men. For al beit that those same haue ben contrarie the one sorte to the others, yet notwithstādyng they do all boast, that they were

now be it that the Councils have ben holden either at the appointment of Emperors, or Popes, or by the consent of both, the issue always hath ben ⟨p. 136⟩such as hath ben the doctrine & religion of the Emperors & Popes, which have holden them. For if they have ben heretics, the conclusion hath ben made in the favour of the heretics: if they have ben faithful, they have concluded in the favour of the faithful. And if the heretics have found favour in some Councils, where the Romaine Popes have not ben. The like have they done in those where the Popes have presided since they have attained to the see of Antichrist. Were not all those things very cumbersome, and more apt to trouble the Church, and to offend the poor Christians, then to edify them? T. That is very certain.

now be it yt the Councels haue ben holden either at ye appointmēt of Emperours, or Popes, or by the consent of both, ye issue alwaies hath ben ⟨p. 136⟩such as hath ben the doctrine & religion of the Emperours & Popes, which haue holdē thē. For if they haue ben heretiks, the conclusiō hath ben made in the fauour of the heretikes: if they haue ben faithful, they haue concluded in the fauour of the faithful. And if the heretickes haue founde fauour in some Coūcels, where ye Romaine Popes haue not ben. The like haue they done in those where the Popes haue presided since they haue attained to the see of Antichrist. Wer not al those thinges very coombersome, and more apte to trouble the Churche, and to offend the poore Christians, then to edifie them? T. That is very cectayne.