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 fastings and abstinences, and of the differences of days and meats which they observe in the Popish, church, and of their original and foundation, and of the default that therein is.

¶ Of the fastinges and abstinences, and of the differences of daies and meates vvhyche they obserue in the Popish, churche, and of their originall and foundation, and of the defaulte that therin is.

T. I Do think also that for the like purpose it was ordained in the old time to fast the Advent, the Lent, the Vigils, and the four Embers, and to abstain from certain meats the Fridays and Saturdays, for to dispose and prepare men through abstinence the more willingly to hear the word of GOD, and to prayer, and to the communion of the Sacraments, as well on the Sundays, as on other holy days, and chiefly on the most solemn days: as on Christmas day, Easter, and Whitsunday. D. It is like to be true. But all be it that it may be alleged that this was ordained for a good entente, yet notwithstanding there ⟨p. 171⟩was a great fault in so doing, because that those which were Authors of such traditions were so hardy, not only to give such laws to the Church, by their own authority with out the expressed word of GOD, but also to make them perpetual, and by them to put difference between day and day, and between one meat and the other, and to make the Church subject to those observations which are more then Jewish, and those which have added unto it the opinion of desert, and have bound them upon the pain of deadly sin, yea and have done worse: for they have defaced and blotted the benefits of Jesus Christ, causing men by these means to trust and to put the hope of their salvation in meats and days, and in their works, where they ought only to put it in Jesus Christ.

T. I Do thynke also that for the lyke purpose it was ordayned in the olde tyme to faste the Aduente, the Lente, the Vigiles, and the fowre Imbers, and to abstayne from certayne meates the Fridayes and Saterdayes, for to dispose and prepare men throughe abstinence the more willinglye to heare the woorde of GOD, and to prayer, and to the communion of the Sacramentes, as well on the Sondayes, as on other holye dayes, and chiefely on the moste solempne dayes: as on Christmas daye, Easter, and Whitsondaye. D. It is lyke to bee true. But al beit that it maye bee alledged that thys was ordayned for a good entente, yet notwithstandyng there ⟨p. 171⟩was a greate faulte in so doyng, because that those which were Authours of suche traditions were so hardye, not onelye to geue suche lawes to the Churche, by their owne authoritie wyth oute the expressed woorde of GOD, but also to make them perpetual, and by them to put difference betwene daye and daye, and betwene one meate and the other, and to make the Churche subiecte to those obseruations whiche are more then Iewyshe, and those whiche haue added vnto it the opinion of deserte, and haue bounde them vppon the payne of deadlye synne, yea and haue done worse: for they haue defaced and blotted the benefytes of Iesus Christ, causyng men by these meanes to truste and to put the hope of theyr saluation in meates and dayes, and in their workes, where they oughte onelye to put it in Iesus Christ.

¶ Of the sobriety, abstinence, and honesty that is required of the Christians in their assembles in the Church.

¶ Of the sobrietie, abstinence, and honestye that is requyred of the Christians in their assembles in the Church.

T. And if that those men have committed a fault on their part, ought not we also on our side to take good heed, least that we taking in hand to amend this fault, should fall into an other extremity, as many do even at this day? D. You say very well: for if we think the superstitious abstinences of the Papists worthy of blame, let us not think to correct them by gluttony and drunkenness and other dissolutions: but let us endeavour our selves to bring them to a true sobriety, abstinence and Christian chastity. Wherefore at what soever time, and when we shall either take in our hands the book of the holy Scriptures, thereby to understand of the will of GOD, or else that we come together in the Church to hear his voice, by the holy Ministry of his word, or else to communicate and be partakers of his holy sacraments, and of the prayers which are there made, ⟨p. 172⟩we ought to go with no less reverence, ne yet to prepare our selves in none other sort, then if we should hear ¹God with his own mouth speak out of the cloud, and out of the great smoke which was in the Mount of Sinai, and that we did hear the great thunders, and the lightnings that were then seen. For even the same God which then did there speak, is even he that speaketh at this present day in his Church, and shall judge us according to that law which he hath published there. And albeit that he speaketh unto us now more familiarly and more lovingly then he then did: yet notwithstanding let us not think that he is of less power and force, then he then was. But in that that he useth such gentleness and benignity toward us, the punishment shall be so much the greater upon us, if we do abuse the same. If we will understand how we ought to guide and govern our selves, we must clean to the resolution of this Council, and to the decrees and ordinances which we have received.

T. ANd if that those men haue commytted a faulte on their parte, oughte not we also on our syde to take good heede, least that we takyng in hande to amend thys faulte, shoulde fall into an other extremitye, as many do euen at thys day? D. You saye verye well: for if we thinke the superstitious abstinences of the Papistes worthye of blame, let vs not thynke to correcte them by gluttonye and dronkennesse and other dissolutions: but let vs endeuoure oure selues to brynge them to a true sobrietie, abstinence and Christian chastitie. Wherefore at what soeuer tyme, and when wee shall eyther take in oure handes the booke of the holye Scriptures, thereby to vnderstand of the wyll of GOD, or elles that we come together in the Church to heare hys voyce, by the holy Ministery of hys worde, or els to communicate and be partakers of hys holy sacraments, and of the prayers which are there made,

¶ Of the Council that was holden in the Mount Zion, and of the conference of the same with that which was holden in the Mount Sinai: and of Moses, and of Jesus Christ, and of the Ministry of the law, and of the Gospel.

¶ Of the Councell that vvas holden in the Mounte Syon, and of the conference of the same vvyth that vvhyche vvas holden in the Mounte Synay: and of Moyses, and of Iesus Christe, and of the Ministery of the lavve, and of the Gospell.

T. This is a goodly Council, and of great authority: but thou saidst that there was yet an other in the land of Canaan and of Judea, and in especial in the Mount of Zion by the very Son of GOD. I would be very glad that thou wouldest declare unto me also what that was. D. That Council doth even so much excel the other, as Jesus Christ ¹doth excel Moses, and the Master of the house, the servant. For though that GOD him self did speak in proper person in both, yet notwithstanding he hath ⟨p. 173⟩showed him self this second time in a sort much more authentic and more excellent, more amiable and agreeable to the weakness of mans nature: then ever he did since the beginning of the world. For when he showed himself in the mount Sinai, the people did not see his ²face nor shape, nor did see or hear any thing, but such as were horrible and fearful. It was not lawful for them to do so much as to come to the mountain, or to touch the uttermost part thereof, with out danger of death, and to be stoned or stricken through with arrows, were it man or beast. Therefore, the people being greatly amazed and afraid, desired Moses to be ³as a mean between GOD and them, and to declare unto them his will and pleasure as his Ambassador, to that end that they mought hear no more that voice of GOD so horrible and fearful: for they thought that they could not hear it again, but that they should all dye, and did much marvel that ever they could hear it with out death. Wherefore GOD knowing the weakness of his people, did promise them to send them a Prophet, even out of the middest of their brethren, like unto Moses, into whose mouth he would put his word, and by ⁴the same he would cause them to hear his voice. This Prophet, according to the testimony of Saint Peter, is Jesus Christ our Lord, of whom the Father himself did say: This is my well beloved son in whom I ⁵have set my whole delight, hear him. And for that cause the Apostle saith writing to the Hebrews, that God hath

Truly (saith he) you are not come to the mountain which mought be touched, nor to burning fire, nor yet ⟨p. 174⟩¹to darkness and mist, and unto tempest, neither unto the sound of a trumpet and to the voice of words: the which those which did hear it, refused that the communication should be addressed to them any more: for they could not endure that which was commanded. If a beast touch the mountain, he shall be stoned or else stricken through with a dart. And so terrible was the sight that appeared, that Moses said, I fear and quake: but you are come to the mount Zion, and to the City of the living God, the heavenly Jerusalem, and to the company of many thousands of Angels, and to the congregation of the first borne, which are written in the heavens, and to God which is judge of all: and to the spirits of just and perfect men, and to Jesus Christ the mediator of the new Testament, and to the sprinkled blood of which declareth better things, then the blood of Abel. See that you despise not him that speaketh: for if they escaped not, which despised him that spake on earth, much less shall we escape if we turn away from him that speaketh from heaven, whose voice then shook the earth. T. It seemeth to me that these words contain a goodly conference of the Ministry of the law and of the Gospel, and I have a great desire to hear it.

Truely (sayth he) you are not come to the mountayn whiche moughte bee touched, nor to burnyng fyre, nor yet ⟨p. 174⟩¹to darkenesse and myste, and vnto tempest, neyther vnto the sounde of a trompette and to the voyce of wordes: the whiche those whiche dyd heare it, refused that the communication should be addressed to thē any more: for they could not endure that which was commaunded. If a beast touch the mountayne, he shall bee stoned or elles stricken thorow wyth a darte. And so terrible was the sighte that appeared, that Moyses sayde, I feare and quake: but you are come to the mounte Syon, and to the Citie of the lyuyng God, the heauenly Ierusalem, and to the companye of manye thousandes of Aungels, and to the congregation of the firste borne, which are written in the heauens, and to God which is iudge of all: and to the spirites of iust and perfecte men, and to Iesus Christ the mediatoure of the newe Testamēt, and to the sprinckled bloude of whiche declareth better things, then the bloud of Abell. See yt you despyse not him that speaketh: for if they escaped not, whiche despysed hym that spake on earth, much lesse shall we escape yf we turne away from hym that speaketh from heauen, whose voyce then shooke the earth. T. It semeth to me that these wordes conteyne a goodly conference of the Ministery of the lawe and of the Gospell, and I haue a great desyre to heare it.

¶ Of the manifestation of God in Christ.

D. Then where as the people saw nothing at that time but fire, and smoke, and great darkness, which letted them from seeing both the Sun and the Moon, & ¹also the heavens, God hath showed himself to us in Jesus Christ his son in mans shape, in our own flesh: For it is he that is the very Image of God, and yt very form of his substance & the brightness of his glory. It is he that is the true ²Son of Justice, and the only light of the world, by whom all mists and darknesses are chased away, even those which let us to see GOD. And where as then the people ⟨p. 175⟩durst not come to the foot of the Mountain, how perfect and how well prepared so ever they were, to receive the Lord, we have now access, even to the very throne of his Majesty, by Jesus Christ our Lord, through whom it is given us, not only to come unto him, but also ³to touch & embrace him, for the sanctification which ⁴we have received of him, that is the holy of holy ones, is in deed of other virtue and efficacy then was that of Moses towards the Israelites. In the stead of that horrible voice and of the Trumpets, and of the thunders, which did shake the heaven and also the earth, which made the Mountains to tremble and ring, which according to the testimony of David, is ⁵of that force that it breaketh and teareth down the Cedars of Libanus, and maketh them to leap like Calves, and the Mountain it self like young Unicorns, and it maketh the great floods of water to come, and also to return, and it cutteth a sunder the flames of fire, and lanceth them forth as darts, and maketh the wildernesses to shake, and doth unclothe the forests, and maketh the Mountains to break, and the Hinds to Calve: We hear that sweet and loving voice of the child Jesus the Son of GOD, the true Immanuel, ⁶by whom we may lawfully say: GOD is with us, we hear that amiable voice which saith: Come unto me all ye that are laden and wearied, and I will case you, and you shall find rest to your souls. Take my yoke upon you, for it is easy and light. We hear that sweet voice that comforteth all those which are poor and miserable which come to him, and declareth to all poor and wretched sinners, the grace,

Yea, even for his very enemies, and is heard, and doth reconcile us to God. It is he that hath brought to us from heaven the resolution of the great ⟨p. 176⟩Council of God, to the which all the Patriarchs & Prophets have consented and agreed. The which he hath confirmed, ¹not only by signs and miracles, which were much more excellent then ever were those that were wrought by the hands of Moses: but also by his death, by his resurrection, and by his ascension: and last of all by the holy Ghost whom he sent to his Apostles and disciples, in wonderful majesty, in the likeness of fiery tongues, and with a found from heaven, as it had been of a mighty wind, ²which was suddenly risen, but more loving than the fire and whirl winds which were perceived and seen in the Mount of Sinai. T. The difference is very great.

Yea, euen for hys verye ennemyes, and is hearde, and doth reconcile vs to God. It is he that hathe broughte to vs from heauen the resolution of the greate ⟨p. 176⟩Councell of God, to the whiche all the Patriarches & Prophetes haue consented and agreed. The which he hath confirmed, ¹not only by signes and miracles, which were much more excellent then euer were those that were wroughte by the handes of Moyses: but also by his deathe, by his resurrection, and by his ascension: and laste of all by the holye Ghost whome he sent to his Apostles and disciples, in wonderfull maiestie, in the likenes of firy tongues, and with a founde from heauen, as it had bene of a mightye wynd, ²which was sodenly risen, but more louyng thē the fire and whirle windes which were perceaued and sene in ye Mount of Synay. T. The difference is very great.

1. 1Heb.

¶ Of the last seal, and of the last declaration and confirmation of the doctrine of God, and of the nature and virtue of the holy Ghost.

¶ Of the last seale, and of the laste declaration and confirmation of the doctrine of God, and of the nature and vertue of the holy Ghost.

D. IT is he that was the great seal of the whole eternal purpose and Council of God, by whom he declared with greater authority than ever he did, how he did put his church in lawful & full possession of his holy spirit, with signs and testimonies declaring his nature & virtue. For it is a wind, ¹whose spring and rising none doth know, whose being and nature is unsearchable, who by his power beateth down all those that resist him, and purgeth and refresheth the souls and consciences, and giveth life, comfort and health to all those which give over them selves unto him. It is a fire which lighteth, which purgeth, which doth warm & heat the hearts, and the tongues of the chosen of God, which proveth the faithful and the unfaithful, and consumeth all the reprobates: wherefore in vain do the enemies of God conspire against this mighty wind: in vain do they kindle their fires and lighten their furnaces to quench and put out this divine fire: in vain do they hold their Councils to blot out the decrees of this eternal Council of ⟨p. 177⟩GOD sealed with such a seal. For when we have Jesus Christ the very son of God, which was sent unto us from ²the bosom of the Father, we have him that bringeth the true seal and print, and the very mark of God, with the which he is signed and allowed of the father, to witness unto us that he did send him unto us, as he upon whom we ought only to dwell. And even (as he is allowed by God his father, as is that which is allowed by the authoritised sign and seal of a prince) so doth he also mark with the seal of his holy spirit all those which are marked with the seal of his eternal election, which is sure, according to the testimony ³of Saint Paul. And therefore he saith that the Lord doth know all those that are his: and that it is he that doth streng then us, and it is he that hath anointed us, and marked us, and hath given us in our hearts the earnest of the holy Ghost, for the day of our redemption: Wherefore, even as the children of God be marked with this mark and seal, even so can they not deny him whose sign and seal they ⁴bear, but for their part also do seal and allow the truth of God, in receiving him which he did send with his seal.

Seeing then that it is so, we may not allege the multitude, ¹to take away the authority of that small company of six score persons, in the which the Apostles were, who by the virtue of the holy Ghost which they there received, have published the determinations of this great Council. For the truth and the Spirit of God are bound neither to times, places, nor persons: no, not in deed unto them which do possess the seat of the very servants of God, and do abuse their office, and are governed by a contrary Spirit. For all be it that the Bishops, the Priests, the Scribes, the Pharisees, & the Council of Jerusalem, did occupy the place of the true servants of God, and had authority over the temple and over the people, and had all the worldly power and pomp on their side, & did brag of the promises of the word of God: Yet for all that the holy Ghost did never preside in their Council, as he did in the Council of this small company: ⟨p. 178⟩and their decrees against the truth, had not so great power to overthrow it, as the decrees of this small company had to establish, confirm, and advance it, and to destroy all lies and untruth.

Seyng then that it is so, we may not alledge the multitude, ¹to take away the authoritie of that smal companye of sixe score personnes, in the which the Apostles were, who by the vertue of the holy Ghoste whiche they there receyued, haue published the determinations of this great Councell. For the truth and the Spirit of God ar bound neither to times, places, nor persons: no, not in dede vnto them which do possesse the seate of the very seruauntes of God, and doo abuse their office, and are gouerned by a contrary Spirite. For al be it that the Bishoppes, the Priestes, the Scribes, the Pharises, & the Councel of Ierusalem, did occupye the place of the true seruantes of God, and had authority ouer the temple and ouer the people, and had all the worldly power and pompe on their syde, & did brag of the promises of the word of God: Yet for all that the holye Ghost did neuer preside in their Councel, as he dyd in the Councell of this small companie: ⟨p. 178⟩and their decrees agaynst the truth, had not so great power to ouerthrowe it, as the decrees of this small companye had to establyshe, confirme, and aduaunce it, and to destroye all lyes and vntruth.