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 order that the Bishops do observe in giving their consent in the Councils: and of the end, and of the curses of the same.

¶ Of the order that the Bishoppes do obserue in geuing their consent in the Councels: and of the ende, and of the curses of the same.

T. IF the worst happen, it can not be denied but that there is great unity of spirit among those men, for so much as they speak all by one spirit. But is there nothing else? D. Those that will make no long discourse, are discharged by one word of two syllables, and a bowed down head, to understand placet, which signifieth, it pleaseth me: For if there were one syllable more, which should be displicet, signifying it displeaseth me, the answer would be very perilous. When this is concluded, the holy ghost, without whose counsel they have determined and done all that ever they would, and whom they have grievously offended and blasphemed, hath notwithstanding determined and concluded all those things, according to their sayings. Wherefore they must be accounted even as though they had proceeded from the mouth of God. And if there be any one that will say against it, he is excommunicated, anathematised, and accursed. Therefore, when their sentence and final conclusion is in this sort published, they then frame the form of their excommunications, anathematisations, and cursings, wherewith they thunder and lighten horribly against all their enemies. And not being contented with that, to the end that their thunderings and lightnings should not seem to be without virtue and force, men must come to fire and weapons, to maintain and defend these holy determinations. T. This manner of proceeding is very meet and worthy of such men as do embrace it. D. Yet notwithstanding it is the very manner & order that they do observe at this present. For it must needs be that after this feast of Nebuchadnezzar, the furnace must be warmed also. T. Then I do not greatly marvel, if that Christendom receive final fruit of such councils, if they be holden in none other sort, there is no great hope to be had of them. D. And good cause why, for their holy ghost is to much burning, ⟨p. 154⟩and of fire greatly different from him that was sent to the Apostles, upon the day of Pentecost. T. Therefore I am well ¹content that we leave them, & that we speak of that council of the which we began to talk, and let us see what order was there observed, without any more beholding that Tridentine play, so magical & bloody. D. It shall be the best. T. Seeing that thou art of that opinion, I will not suffer thee to be long at rest, before I return to thee, to hear thee speak of so worthy a matter. D.

T. IF the worst happen, it can not be denied but that ther is great vnitie of spirite among those mē, for so much as they speake all by one spirite. But is there nothing els? D. Those that wil make no long discourse, are discharged by one word of two sillables, and a bowed downe head, to vnderstand placet, which signifieth, it pleaseth mee: For if ther were one syllable more, which should be displicet, signifieng it displeaseth me, the answer would be very perilous. When this is concluded, the holye ghost, without whose councel they haue determined and done all that euer they would, and whom they haue greuously offended and blasphemed, hath notwithstanding determined and concluded all those thinges, according to their sayinges. Wherefore they must be accompted euen as though they had proceded from the mouth of God. And if there be any one that wyll say agaynst it, he is excommunicated, anathematised, and accursed. Therfore, when their sentence and finall conclusion is in this sorte published, they then frame the fourme of their excommunications, anathematisations, and cursignes, wherewyth they thundder and lighten horriblye against all their enemies. And not being contented wyth that, to the ende that their thundrynges and lightninges should not seme to be without vertue and force, men must come to fyre and weapons, to mayntaine and defend these holy determinations. T. This maner of proceding is very meete and worthy of such men as do embrace it. D. Yet notwithstanding it is the very maner & order that they do obserue at this presēt. For it must nedes be that after this feast of Nabuchodonosor, the furnace must be warmed also. T. Then I do not greatly maruel, if that Christendome receiue final fruit of such councels, if they be holdē in none other sorte, ther is no great hope to be had of them. D. And good cause why, for their holy ghost is to muche burning, ⟨p. 154⟩and of fire greatly different from him that was sent to the Apostles, vpon the day of Pentecost. T. Therfore I am wel ¹content that we leaue them, & that we speake of that councel of the which we began to talke, and let vs see what order was there obserued, without any more beholding that Tridētine play, so magical & bloody. D. It shal be the best. T. Seing that thou art of that opiniō, I wil not suffer thee to be long at rest, before I return to thee, to hear thee speak of so woorthye a matter. D.

1. 1Acts. iiActes. ii

I trust by the help of God, it shall not be all together without fruit.

I trust by the helpe of God, it shal not be all together without fruit.

¶ The sum of the. 4. Dialogue entitled the resolution of the Councils: to wit, wherein the final resolution of all Christian Councils, and of Christian doctrine is had.

¶ The sum of the. 4. Dialogue intituled the resolution of the Councels: to vvit, vvherin the finall resolution of al Christian Councels, and of Christian doctrine is had.

Albeit that the little titles which I make of the principal points which are entreated of in this Dialogue, may sufficiently advertise the readers of those matters that are therein handled, & of the fruit that may come thereof: yet notwithstanding I have thought it good to advertise them in the beginning of every Dialogue, of the effect of every of them, comprehending in general y• which afterward is debated of in particular. Concerning this present Dialogue, I do declare in it in what sort god gave his law to his people, by his servant Moses, & to what end, & how it ought to be used, & what council he held by mean thereof in the mount Sinai, & what things ought to be considered therein. And after that I do show in what sort this general Council doth lead us unto the other which followeth, being holden & celebrated in the mount Zion & in Jerusalem, & how those councils contain in them all such doctrine as is necessary for the church of God. Wherefore I have named it The resolution of the Councils, wherein there is also spoken of the difference & agreement y• is between the old & new testament, the law & the Gospel, & of the ministry of the one & the other, & of the diversity and of the usage of the laws given by Moses. & of his office, and of Jesus Christ.

ALbeit yt the little titles which I make of the principal pointes which are entreated of in this Dialogue, may sufficientlye aduertise the readers of those matters yt are therin handled, & of the fruit that maye come thereof: yet notwtstanding I haue thought it good to aduertise them in the beginning of euery Dialogue, of the effect of euery of them, cōprehending in general y• which afterward is debated of in particular. Concerning this present Dialogue, I do declare in it in what sort god gaue his law to his people, by his seruant Moyses, & to what ende, & how it ought to be vsed, & what councell he helde by meane therof in the mount Synay, & what things ought to be considered therin. And after that I do shew in what sorte thys general Councel doth lead vs vnto ye other which foloweth, being holden & celebrated in the mount Sion & in Ierusalem, & how those councels conteine in them al such doctrine as is necessary for the church of God. Wherfore I haue named it The resolucion of the Councels, wherein there is also spoken of the difference & agrement y• is betwene the olde & new testamēnt, the law & the Gospel, & of the ministerye of the one & the other, & of the diuersity and of the vsage of the lawes geuē by Moyses. & of his office, and of Iesus Christ.

❧ The fourth Dialogue entitled, the resolution of Councils.

❧ The fourth Dialogue intitled, the resolucion of Councels.

¶ Of the charge which God gave to Moses, and of the authority of the law by him given, and of the whole doctrine of the Patriarchs and Prophets.

¶ Of the charge whiche God gaue to Moyses, and of the authority of the lawe by him geuen, and of the whole doctrine of the Patriarches and Prophetes.

Timothy. Daniel.

Timothe. Daniel.

I Am even now newly come from reading the second book of Moses, in the which he hath written of this matter, for the which I do now come to thee: here resteth no more but that thou instruct me of some principal points of the doctrine how I might make my profit of them, and daily to increase in the knowledge of the authority of this great and general Council, to the which thou doest refer me. D. All be it that I doubt not at all, but that thou hast made prayer unto God, before thou comest to me, to the end that he might grant grace both to thee and me so to handle his holy word, that it might be to his honour and glory, and to our health, as we ought always to do, when we take in hand so holy a work: yet for all that it shall be very well done, that we both together do call upon him, before that we proceed any further in this matter. T. That is very reasonable and meet. D. The Lord for his mercies sake hear our prayers. But to our purpose whereof we spake before, thou must first note, that God himself gave charge to Moses to call the people together, of whom he had ordained him Pastor and leader, & was served by him in that vocation and ministry, as of his legate and ambassador. And albeit that God had already sufficiently authorised the ministry of Moses, by the great tokens and marvels which he had done by his hand, in the presence of all the people of Israel, as well in Egypt, before their coming out of it, as in the wilderness after it: Yet notwithstanding it pleased him not to speak at that time unto them by his own servant and Ambassador ⟨p. 156⟩Moses, as before time he was wont to do: but would himself in proper person speak in the presence of all the people, and would that the ears of them all should hear his voice, by the which he gave the ordinances, determinations, decrees, and Canons of this great Council, whereof we have already spoken in the first place. For the doctrine of the law is an understanding and knowledge of the will of God, which is as it were borne with man in his creation, in so much as God hath printed it in his hart, and hath endued him with that grace, as with others wherewith he hath endued him, when he did create and make him to his image and likeness. But forsomuch as it hath been greatly darkened and blotted by means of sin, which afterward came into the world:

I Am euen now newlye come from reading the second booke of Moyses, in the which he hath written of this matter, for the which I doo now come to thee: here reasteth no more but that thou instruct me of some principal pointes of the doctrine howe I might make my profit of them, and dayly to encrease in the knowledge of the authority of this great and generall Councell, to the which thou doest referre me. D. All be it that I doubt not at al, but that thou hast made praier vnto God, before thou cōmest to me, to the ende that he might graunt grace both to thee and me so to handle his holy woord, that it might be to his honour and glory, and to our health, as we ought alwayes to do, when we take in hand so holy a worke: yet for al that it shall be very wel done, that we both together doo cal vpon him, before that we procede anye further in thys matter. T. That is verye reasonable and meete. D. The Lord for his mercies sake heare our prayers. But to our purpose wherof we spake before, thou must first note, that God himselfe gaue charge to Moyses to cal the people together, of whom he had ordained him Pastor and leader, & was serued by him in that vocation and ministerye, as of his legate and embassadour. And albeit that God had alredy sufficiently authorised the ministerye of Moyses, by the great tokens and maruels which he had done by his hand, in the presence of all the people of Israel, as well in Egipt, before their comming out of it, as in the wyldernes after it: Yet notwithstanding it pleased him not to speake at that time vnto them by his owne seruaunt and Embassadour

we must of force come to the understanding and knowledge of the Gospel, which is not natural, as is that of the law, nor of the benefit of our first creation, as is this here: but of that of the regeneration, redemption, and justification, which is revealed unto us by the son of God, who brought it unto us from the bosom of the father. Therefore thou mayest see here plainly, who was the author and President of this Council, and from whom this doctrine which is brought unto us to be the rule to try all other doctrine by, which should be set forth unto us in the name of God, is proceeded. For seeing that God by this mean did avow Moses to be his servant, and for his Prophet and lawful Ambassador: we may be out of doubt that that law and doctrine which he brought, is of God: wherefore we may assuredly receive and esteem it not for mans doctrine, but for the doctrine of God. And for so much as that doctrine which hath been authorised and allowed in this Council, by the authority and the very mouth of God, is that same doctrine which in time past all the holy Patriarchs did hold and observe, even from the beginning of the world, and that very same also which since hath been embraced and followed by all the holy Prophets and ⟨p. 157⟩true servants of God: there is no doubt, but that all the doctrine which the Church of God hath followed, even from the beginning of the world, and hath always been entertained and continued in the same, by the ministry of the Patriarchs and Prophets, hath been by that same mean authorised, allowed, and ratified. T. For so much as it is one very doctrine, there is no doubt but that the approving of the one, is also the approving of the other.

we must of force come to the vnderstanding and knowledge of the Gospel, which is not natural, as is that of the lawe, nor of the benefit of our fyrst creation, as is this here: but of that of the regeneracion, redempcion, and iustification, which is reuealed vnto vs by the sonne of God, who brought it vnto vs from the bosome of the father. Therfore thou mayest see here playnlye, who was the author and President of this Councell, and from whō this doctrin which is brought vnto vs to be the rule to try all other doctrine by, which should be set foorth vnto vs in the name of God, is proceeded. For seing that God by this meane did auowe Moyses to be his seruaunt, and for his Prophet and lawful Embassadour: we maye be out of doubt that that lawe and doctrine whiche he brought, is of God: wherfore we may assuredly receiue and esteme it not for mans doctrine, but for the doctrine of God. And for somuch as that doctrine which hath bene authorised and allowed in thys Coūcel, by the authority and the very mouth of God, is that same doctrine which in time past al the holy Patriarches did holde and obserue, euen from the beginning of the world, and that veri same also which since hath bene embraced and followed by al the holy Prophetes and

¶ How that the allowing of the doctrine of the old Testament, is also the allowing of that of the new: and how the new expoundeth the old.

¶ How that the allovving of the doctrine of the olde Testament, is also the allovving of that of the nevv: and hovv the nevv expoundeth the old.

D. And albeit that that same which our Lord Jesus Christ hath brought us from heaven, and that it hath been declared to men, as well by the ministry of him, as by that of his Apostles and Disciples, and of their successors hath been again authorised and approved in a far more excellent sort: yet standeth it so notwithstanding that the allowing and ratifying thereof doth agree with that of the doctrine of the Patriarchs and Prophets: for Christ ¹and his have taught nothing contrary to the same, but have approved and accomplished it. For this cause Saint Paul doth call Christ the end, the performance and fulfilling of the law, and the foundation or ground work of the Prophets and Apostles, & for that cause he speaketh plainly before Agrig•a saying, that he hath taught nothing, but that which Moses and the Prophets did teach before him. Likewise our Lord Jesus Christ did often times refer the Jews to the testimony of Moses, saying that he had ²witnessed of him, and did send and commend them to the scriptures, as it hath been already declared. Moreover this agreement of the law & of the Prophets with Jesus Christ, ³hath been declared in his transfiguration, in that that his Apostles did see him with Moses and Elijah, & also when he opened the hearts of his Disciples going to Emmaus, he ⟨p. 158⟩did allege the testimonies written of him in the law, in the Psalms and Prophets: we may then easily understand by this, that even as the Prophets, which were sent from God after Moses, were as it were expounders of the law, and of the doctrine which he had set forth to his Church, as well by him as by the Patriarchs which were before him: even so our Lord Jesus Christ and his Apostles have been the very true expositors of all the ancient doctrine, & those by whom the last determination of all the doctrine of salvation hath been set forth and declared to the Church. T. I know it certainly so to be.

D. ANd albeit that that same whyche our Lorde Iesus Christ hath brought vs from heauē, and that it hath bene declared to men, as well by the ministerye of him, as by that of his Apostles and Disciples, and of their successors hath bene agayne authorised and approued in a farre more excellent sort: yet standeth it so notwithstanding that the allowing and ratifieng thereof doth agree with that of the doctrine of the Patriarches and Prophets: for Christe

¶ Of the causes for the which God did allow and confirm with such authority the ministry of Moses: and how hard it is to bring men under those laws, by the which mens lives ought to be governed and directed.

¶ Of the causes for the vvhich God did allovve and confirme vvyth such authoritie the ministery of Moyses: and hovv hard it is to bring men vnder those lavves, by the vvhich mens liues ought to be gouerned and directed.