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 study of holy Scriptures, and of the decree which was made in the Council of Nice concerning the same: and of the excellency and authority of the Bible, and of his decrees.

¶ Of the studye of holy Scriptures, and of the decree vvhiche vvas made in the Councell of Nice concerning the same: and of the excellencie and authoritye of the Bible, and of his decrees.

1. 1John. v. Acts. xvii Rom. xiiii i. Cor. iii•Iohn. v. Actes. xvii Rom. xiiii i. Cor. iii•

for what so ever ¹is ordained against the holy Scripture, is error.

for what so euer ¹is ordayned against the holy Scripture, is errour.

1. 1Hom. de perfect. Evang,Hom. de perfect. Euang,

¶ Of the true Councils which do excel all the rest in authority & are the rule by the which all the rest must be examined.

¶ Of the true Councels vvhich do excell al the reste in authority & ar the rule by the which al the rest must be examined.

T. Those which desire a Council, should consider in the same, what hath been ordained by yt ancient Councils, & by the holy Scriptures: to the end that men may know which is the true doctrine of the Church, & which men ought to embrace. D. We have very good mean to know it, and not to tarry at all for a Council. For among all the Councils there are chiefly two of the authority, that all the rest are nothing in comparison of them, by whom all the rest must be measured: whose decrees are so plain, that there is no doubt in them but that every man that will be governed by them, may understand them: as it is needful for all those that will be saved. T. I did think there had been four general Councils, to wit, that of Nice, of Constantinople, of Ephese, and of Chalcedone, the which S. Gregory confesseth to receive, allow, and honour, as he doth the four books of the holy ¹Gospel. D. I do also confess that these four were yt principal of all those that were holden sith the Apostles time: but it seemeth to me that Gregory doth give unto them more authority then he ought to do in comparing them to the books of the four Evangelists. But what soever they be, the two of the which I speak, are yet much more ancient then are those, & of far greater authority, for God himself in proper person did there preside, & did speak with his own mouth, & did there show his presence in great majesty, and by great and excellent miracles & tokens. T. In what place and at what time were these Councils holden? D. The first was holden in the Mount Sinai, in the beginning of the third month, after that God had brought the people of Israel forth of the land of Egypt. The other was holden in the country of Jewry, namely in the Mount Zion, in the City of Jerusalem, at that time that our Lord Jesus Christ was seen upon earth, and that he did accompany among men in the form of man, but they were called and assembled by other mean ⟨p. 143⟩then the Councils of the Papists, & holden in other sort.

T. THose which desire a Councell, shoulde consider in the same, what hath bene ordained by yt auncient Councells, & by the holy Scriptures: to the end yt men may know which is the true doctrine of ye Church, & which men oughte to embrace. D. We haue very good meane to know it, and not to tarye at all for a Councell. For among al the Councells there are chieflye two of ye authoritie, that all the reast are nothing in comparison of them, by whom all the reast must be measured: whose decrees are so plaine, yt there is no doubt in them but yt euery man yt wil be gouerned by them, may vnderstand them: as it is nedefull for al those yt will be saued. T. I did thinke there had bene foure generall Councells, to witte, that of Nice, of Constantinople, of Ephese, and of Chalcedone, the which S. Gregory confesseth to receaue, allowe, and honour, as he doth the foure bookes of the holy

¶ Of the authority of the princes and of the Popes concerning the Councils: and of the Popes tyranny in that behalf, and what advantage he hath at this present.

¶ Of the authoritie of the princes and of the Popes concerning the Councells: and of the Popes tyrannie in that behalfe, and vvhat aduauntage he hath at this present.

T. Seeing we are happened upon this matter of calling & holding of Councils, I would be very glad if that thou wouldest declare unto me some little piece of the order that the papists do observe in holding of Councils, to the end that I might the more easily understand if we should have as small hope in them, as thou hast. D. Thou doest ask of me a very hard thing. For how should I declare to thee yt order of those which have no order? But the truth is that thou makest y• matter somewhat the more easy, in that that thou requires• of me but a little. But yet I know not where to find y• little y• thou doest ask of me, if it be true which I have heard of men worthy of faith, which have been present & have seen y• experience of it. Thou shouldest have spoken a great deal more aptly if thou haddest required me to declare unto thee the disorder: the which always they cloak in such sort, that it shall seem in deed to those that shall behold the manner of their proceeding, that they will observe the order that hath been used in the ancient Councils, saving that the Popes do always seek to encroach not only upon the authority of Emperors, kings, & Christian princes, more then the ancient bishops did: but also upon the word of god, & the Church. T. In what sort? D. We have already showed how the ancient Emperors, kings, & Christian princes did accustom to assemble the Coū cells: not always by tyranny, but by good accord & agreement with the good Bishops & the true pastors of the Church: now the Popes do not only take unto them authority over Emperors, kings, & christian princes, such as in time passed they were wont to have over the Popes & the other Bishops: But also when they have had the means. They have caused Councils to be holden of their own authority in despite of the Emperors & princes▪ when they did know that they ⟨p. 144⟩could not have the Emperors and princes at their devotion: as we have already showed by example. But now in these days, because that the greatest number and the greatest princes of Christendom are much at the devotion of the Pope, they do more easily agree together in this point, than those which are of contrary religion▪ if there be any other which do not well agree with him, he maketh no great account of them, but esteemeth them unworthy of his Council. T. Hath he not reason so to do?

¶ Of the manner of the proceeding of the Papists in their Councils, and of their presidents, and of the princes Ambassadors that are sent thither, and of their instructions, and of the practise of the Pope and his, and of the disputations that they have there.

¶ Of the manner of the proceeding of the Papistes in their Councels, and of their presidentes, and of the princes Ambassadours that are sent thither, and of their instructions, and of the practise of the Pope and his, and of the disputations that they haue there.

D. The Council being appointed and called, if the Pope, the Emperor, the Kings and the Christian princes be not there present, they have then there their Ambassadors & Legates, to represent their persons, they have also their instructions, to lead them according to that y• every of them hath in charge: if yt Pope be not present to preside, then his Legates do preside. These worthy men, before they come thither, do first ask, as it is mete for such Prophets as they are at the mouth, not of the sovereign god, but of the Pope their God upon earth: to understand of him how he will have them to conclude in the Council. For seeing that he is God, he hath also his holy spirit agreeable to his deity. And when they are in this sort well instructed of yt will of their God, then go they on inspired with his sprite, & do put forth to the Council those articles which they have in charge from their God to propone, whose kingdom & glory they have chiefly in recommendation. When this is don, then they dispute of them in sone great haul and there those that will dispute are heard, not to find out thereby the truth, & to conclude according to the same, but to make a countenance to hold some form of a lawful Council, in the which it was accustomed to give audience to all that would ⟨p. 145⟩come, as well of yt laity as of men of the church, for the conclusion that shall be made, is already determined, in the secret Council of the God of the earth, which governeth that Council by his holy spirit: albeit it he remain still enclosed and hidden in the secret chamber of his breast and heart, and of his authorised Apostles, until the time convenient. Then his Legates which are the first borne of his children and creatures, declare the will of their holy father, and their God. T. Here is a goodly order of proceeding.

D. THe Councell being appoynted and called, if ye Pope, the Emperour, the Kinges and the Christian princes be not there present, they haue then there their Ambassadours & Legates, to represent their persons, they haue also their instructions, to lead them according to that y• euery of thē hath in charge: if yt Pope be not present to preside, then his Legates do preside. These worthy mē, before they come thither, do first aske, as it is mete for such Prophets as they ar at ye mouth, not of ye soueraign god, but of the Pope their God vpon earth: to vnderstand of him how he will haue thē to conclude in ye Councel. For seing yt he is God, he hath also his holy spirite agreable to his deitie. And when they are in this sort well instructed of yt will of their God, thē go they on inspired with his sprite, & do put forth to ye Councel those articles which they haue in charge from their God to propone, whose kingdoō & glory they haue chiefly in recōmēda ciō. Whē this is don, thē they dispute of thē in sōe gret haul and ther those yt wil dispute are heard, not to find out therby ye truth, & to conclude accordyng to ye same, but to make a countenance to hold some forme of a lawfull Coūcel, in ye which it was accustomed to geue audience to all yt woulde

¶ Of the prudence that is required in the disputations, of the Councils of the Papists, and how dangerous it is, for those that be honest to be there.

¶ Of the prudence that is required in the disputations, of the Councels of the Papistes, and hovve daungerous it is, for those that behonest to be there.

D. IN the mean time it behoveth those that dispute, to have good regard, in what manner and form they frame their arguments & syllogisms, and how they propone their disputations. For if they do not conclude, according to the manner, form and shape of that conclusion, which is already made between the holy father and his Legates, or if they cast not their conclusion in the same mould, they will forth with give them to understand, that they are not seen at all in that Dialectica and Logic, which is required of them. Whereof it followeth that either their conclusions are despised, as those of vain men, which speak in the air, or else if they do somewhat press or touch the honour of that God, which reigneth in that same Council, the danger is very great, for those that shall make any such conclusions. For afterwards they must needs of force dispute with fagots, executioners, and fire. For that is the last refuge, whereunto these worthy pillars of mother holy Church have their recourse, & the God in whom they have greatest hope, to wit the God of the Chaldees and Persians: as we have seen by experience in the persons of John Hus, and Jerome of Prague, at the Council holden at Constance, about an hum dread or six score years passed. For he that agreeth not to the conclusion of that Antichrist, and of his spirit, the same ⟨p. 146⟩doth sin against the holy Ghost, wherefore the sin is not to be forgiven, & there may be neither Pardon, nor Indulgence found, whereby to purge the Church, saving only by fire. T. Surely here is a goodly proceeding, and very meet for the Vicar of Jesus Christ and his Apostles.

D. IN the meane tyme it behoueth those yt dispute, to haue good regarde, in what maner and forme they frame their argumentes & silogismes, and how they propone their disputacions. For if they do not conclude, accordyng to the maner, forme and shape of that conclusion, whiche is already made betwene the holy father and his Legats, or if they cast not their conclusion in the same moulde, they will forth with gyue them to vnderstand, that they are not sene at all in that Dialectica and Logicke, whiche is required of them. Wherof it foloweth that either their conclusions are despised, as those of vayne men, whiche speake in the aire, or els if they do somewhat presse or touche the honor of that God, whiche raigneth in that same Councel, the daunger is very great, for those that shall make any such cōclusions. For afterwards they must nedes of force dispute with fagots, executioners, and fire. For that is the last refuge, whereunto these worthy pillers of mother holy Churche haue their recourse, & the God in whom they haue greatest hope, to witte the God of the Chaldees and Persians: as we haue sene by experience in the persons of Iohn Hus, and Hierosme of Pragne, at the Councell holden at Constance, about an hū dred or sixe score yeares passed. For he that agreeth not to the conclusion of that Antichrist, and of his spirite, the same

¶ Of the resolutions and conclusions of the Papistical Councils, and what personages they are that have voices in them: and what school masters the Bishops have there, & what order they do there observe.

¶ Of the resolutions and conclusions of the Papisticall Councels, and vvhat personages they are that haue voyces in thē: and vvhat scoole masters the Bishops haue there, & vvhat order they do there obserue.

D. Now when the disputation is ended, they must needs come to the resolution and final conclusion: which is not done openly, nor by the consent of all, but is done in the Conclave, in a secrete place, where none are admitted to come, but the Popes Legates, the Patriarchs, the Bishops, and the generals of the Monks. These do there conclude what soever pleaseth them, without having any regard at all to any thing, that hath ben debated of, in the Council, but to that, whereunto every one of them pretendeth, & those who have sent them thither. And for so much as the greatest part in manner of the Cardinals and Bishops, that do there assemble together, to make up a number, are oftentimes but well fed and fat beasts, shod and horned, & fat Asses, & Mules laden with benefices, they must have some keepers & Muleteers to govern and to direct them. And because they are in such matter much like unto little children, they have need of school masters to instruct & teach them, & to supply their ignorance. T. And who be those Ass keepers & muleteers that thou speakest of? D. They are often times a certain number of hooded Monks, and belly Divines, which often times are in manner as ignorant as their scholars, & as very Asses, & Mules as the Asses & Mules that they govern & lead, saving that the one sort is more heavily laden than the other with benefices, & that the one sort have a little more sense & knowledge, & the others more farms & Lordships, ⟨p. 147⟩but their consciences are all one. T. Then are these men to the Cardinals & Bishops, in stead of the holy ghost, by whose inspiration they speak, being instructed by them. D. It is true: but this holy Ghost, is but a little portion & a dependence of the universal spirit of the holy father, of the which the Legates are filled. For all these hooded belly divines, pretend none other thing, but to fish for some Mitre, Cross, some good be nefice or fat prebend, wherefore they are there as kitchen dogs, waiting for some soap. These are the dumb dogs of whom the Prophet Isaiah doth speak. T. Then ¹they do not greatly care whether they do bark at the wolf and byte him: or no. D. They are not there for any such purpose: for their being there is only to flatter, to please and to procure their worldly honour and profit, and to have their portion of the pray which those wolves do get.

D. NOw when the disputaciō is ended, they must needes come to the resolucion and finall conclusion: whiche is not done openly, nor by the consent of all, but is done in ye Conclaue, in a secrete place, where none are admitted to come, but the Popes Legates, ye Patriarches, the Bishops, and the generals of the Monckes. These do there conclude what soeuer pleaseth them, without hauyng any regarde at all to any thyng, that hath ben debated of, in the Councell, but to that, wherunto euery one of them pretendeth, & those who haue sēt them thether. And for so much as the greatest part in maner of the Cardinals and Bishops, that do there assemble together, to make vp a nomber, are oftētymes but well fed and fatte beastes, shodde and horned, & fatte Asses, & Mules loden with benefices, they must haue some kepers & Muletters to gouerne and to direct them. And bycause they are in such matter much lyke vnto litle children, they haue nede of scoole masters to instruct & teache them, & to supplie their ignoraunce. T. And who be those Asse kepers & muletters that thou speakest of? D. They are often tymes a certayne nomber of hooded Moonckes, and bellye Dyuines, whiche often tymes are in maner as ignoraunte as their scollers, & as veri Asses, & Mules as the Asses & Mules yt they gouerne & lead, sauing yt the one sorte is more heuyly laden thē ye other wt benefices, & that the one sort haue a litle more sence & knowledge, & the others more farmes & Lordships,

And therefore they teach the Novices to set their sail according to the wind which they see doth blow, and according to the spirit by the which they know that the Legates are governed, & those who sent thither both them, and the Bishops, to the end that there might be there agreement of spirits, & that all those particular spirits might agree & resolve with that universal spirit which doth there preside, wherefore they have not at any time so great dissension and division, but that they may well say in their conclusions: It hath seemed good to the holy Ghost and to us, to wit that holy Ghost, which presideth over them.

And therfore they teach the Nouices to set their sayl accordyng to the wind which they seedoth blow, and accordyng to the spirite by the whiche they know that the Legates are gouerned, & those who sent thyther both thē, and the Bishops, to the end that there might be there agremēt of spirites, & that all those particular spirites might agree & resolue with that vniuersall spirite which doth there preside, wherfore they haue not at any tyme so great dissention and diuision, but that they may well say in their conclusions: It hath semed good to the holy Ghost and to vs, to witte that holy Ghost, whiche presideth ouer them.