autority of the Church is greater thaÌ„ of the woorde of God or that the churche can abolish articles expressed in the word of God but he thinketh that the church is the teacher and Testimony of those articles Wee woulde not beleue the Gospel but that the church doth so reach vs and that it did testify that this doctrine was deliuered vs from the Apostles And this saying is of force to confounde straunge opinions which were neuer seene in the Churche lyke as the Manichees haue inuented newe doting opinions For the doctrine necessary too edify in godlinesse must needs bee seene in the beginning by the preaching of the Apostles Therefore straunge and altogither vnknowne opinions not vsed in time of the apostolic at Church are to bee reiected But concerning the saying of Augustyne in other places more amply it iâ— disputed vppon Surely hee dooth not grauâ—â— that the Churche hath or may haue any autoritie of ordayning any thing contrary too the expresse word of god or of abolishing articles deliuered in the woorde of GOD eyther else of making new or straunge articles of the faith A Resytal of Testimonies by the Autor I wil collect a fewe examples of the councels and Fathers as it appeareth that in them there is matters of testimony in some of them differing from others some least without difference made all the sayinges of all men or al the ordinaunces of auncient fathers shoulde bee reputed and taken as necessary Lyke as truely the foolishe and ignoraunt people are so in loue with antiquity that they wil haue al ancient traditions of men to be restored in the churche euen as if nowe they of Sparta would haue al ancient ordinaunces restored vnto the state of their common wealth at this day seeing that ordinaunces deuised by men are partly faulty and partly allowable yet notwithstanding they are not agreeable vnto al times and ages The Councel called Neocaesariense forbad that Priestes shoulde not come too banquettes at the seconde marriages least they shoulde bee supposed of others to allow them Such like folish constitutioÌ„s very many haue beene entermingled with good ordinaunces wherfore choise is to bee made in such cases and wee must not rashely reioyce or take encouragement aâ—euery saying of the auncient fathers or Councels Anno Domini 324. The Councel of Nicene was called togither by Constantyne the Emperour wherein Eustathius bishop of Antioche was chiefe In this Councel therewere very greate and grieuous controuersies of opinions discussed and deryded and the errours of Samosatenus and of Arrius were of good right condemned Also the errours of those called Cathari which denied that suche as had swarued from the Churche were to be receaued again and denied that such could haue forgiuenes of their sinnes Afterwards there were certaine policyes ordained touching gouernement of churches That the bishoppe of Alexandria shoulde gouerne the Churches of the east and the bishop of Rome those Churches of the nations adiacent Also that bishoppes should bee consecrated of the other bishoppes which dwelt neaâ—e vnto them These policies although they are profitable yet they which constituted these would not haue them too bee taken for the articles of the fayth Thirdly they also ordained certaine ceremonial institutions namely Canons of penance as they termed them which at the first were not so difficulte and peraduenture were lesse superstitious But afterwardes it grewe to an intollerable yoake and superstition therby increased and the free remission of sinnes was by meanes heereof obscured and darkened Wherfore in this matter the fathers of this Councel were not circumspect ynough And seing that the euent so manifested afterwards that superstitions did hereby encrease let vs not in his behalfe so maruel at the dooing of that Councel that wee wil eyther allowe or restore these Canons as profitable for the Churche Neither doo wee therefore differ in opinion from the ancient Churche we retaine in our Churche the articles of the Councel touching doctrine which properly belong vntoo the churche As for the other ceremonies which eyther are beside or against the worde of God they doo nothing at al pertaine vntoo the church Anno Domini 383. The councel of Constantinople was called togither of Theodosius the Emperour wherein was chief the bishop of Constantinople there was a greate controuersy discussed vppon and dreyded as concerning The holy Ghoste That he is a person proceeding from the father and the sonne and that hee is God And for their contrary opinion therein was Eunomius and other Heretikes of right condemned And there were also certain pollicies here decreed as this one namely that no bishops shoulde haue any thing to deale in other diocesses than in their owne Anno 433. The Councell at Ephesus was called of Theodosiiâ—s the younger Emperour wherein was cheef Cyrillus bishop of Alexandria This Synode by good right condemned the heretike Nestorius who denied in Christe the worde vnited vnto humane nature by a substantial vnion but that the word is onely present and as it were a guest in 〈◊〉 doth dwel in humane nature that it might there bee effectuall This controuersy was of greate efficacy For in Christe there are twoo natures vnited truely substantially Neither is it onely true that the humane nature alone is Christ and the dwelling place of the worde assistent or vnited Therevpon haue the godly vrged these kindes of speach touching the vnity of the person That God was borne that hee suffered c. And although Nestorius denied that hee helde like opinion as Samosatenus helde yet notwithstanding I suppose that in deede hee helde all one opinion but that hee hath after aforte propounded an olde doting opinion darkly shadowed or cloked Anno 452. The Councell of Calcedon was called together of the Emperor Martian wherein Eutiches was rightly condemned which also denied the two natures in Christe and contended that the same nature of the woorde was sente from GOD that it was brought foorth by the Virgin neyther that there were two natures vnited and here hee seemeth to haue renued the doting madnesse of Samosatenus but propounded by some other sleyght or cullour This iudgement of the Councell is to be commended But now there had increased in the church mans traditions therefore this Synode brought foorth corrupt constitutions not touching opinions bnt touching ceremonies woorshipping of God otherwise then the scriptures allowe and notwithstanding these ordinaunces were more within the limites of modesty then other which sprang vpp afterwardes In this Synode was first an order decreed which forbad the marriage of Monkes and of Virgins which had made vowes and excommunicateth suche as contrace matrimony out of that society although it addeth some mitigation and that this may be graunted by the iudgement of the Bishoppe But many pollitike ordinaunces were at this time profitably decreed Namely That the Bishoppes shoulde not themselues holde the
Churche would consider the greatnes of these dueties Let them haue an eye vnto their posterity For whom as they haue a desire to leaue a well ordained common wealth so much more ought they deliuer true knowledge of God vncorrupte religion sincere doctrine of the Gospel and after this maner well gouerned Churches Like as Paule writing vnto Timothy saith thus commaunding him Faithfuly to kepe that which is committed vnto him that the same may come whole and vncorrupt vnto the posterity VVith this care nothing at al we see the Bishops of Rome either Bishoppes of theyr affinity either any Monkes or Chanons to be any way mooued but they contend touching worldly wealth and promotions which they woulde haue not touching Doctrine Therefore let others in schoole and gouernment of Cities take this care in hand This sacrifice especially dooth God require of all men as Peter sayth We are called to the ende we should celebrate the benefites of God towardes vs 2. Pet. 1. This ought to be the ende in all Councels and enterprises of wise men to set forth and aduance the glory of Christ For the performance of this duetie God himselfe promiseth great rewardes in this little verse Blessed shal they be which shall loue the Church Psal 120. Hee promiseth them sure defence good prosperitie and euerlasting felicitie which loue the true church With this voyce let the godly ones stirre vp their mindes to the care of aduauncing and adorning the church and not onely confirm them selues against the threatning of Tyrantes but also let them fortifie themselues as armed agaynst the sub till Sophystrie of those which falsely alleadge theyr testimonies of Antiquity and of the churche for the defence of their wicked opynions which to refute and vanquishe I haue somewhat here thought good to instruct the mindes of godly disposed persons Soli Deo Gloria ⧠Imprinted at London at the three Cranes in the Vinetree by Thomas Dawson 1580. What the aduersaries do argue A wrong opinion touching the auctority of the church alleged by the aduersaries What the aduersaries do vnder a false collour of the name of the Churche Pantaleon testifieth that this Michael Seruetus for holding a new erronious opinion of the Trinity and of our Lorde Iesus Christ was afterwards put to death at Geneua Anno 1553. Examples of the fathers alledging the Church Tertullian his testimony Ireneus Basilius allegeth his nurse for her godlynesse Origen allegeth the Apostles Phil. Melancthons purpose in diffinition of the true Church of God Galat. 1. Hee sheweth who be the enimies of the true Chuâ—â—â—e What who bee the true Churche and where The Church 〈◊〉 the first age of the world before the deluge The Church iâ— the same age after the deluge The Chaldeaâ—s and the Egiptâ—â—ans vainly boâ—â—sted themselueâ— to be the churâ—â— and were not Anno Mundi 3970. Luc. 2. â—ros â— cap. 22. Regnante Octauiâ—â— Augusto The churche in tyme of the prophetes Howe the church is to bee reputed accepâ—ed beleeued Enimies of the church of Esayas tyme. Enimies of the churche in Hieremyes tyme. Al Nations except Iuda onely had vtterly lost the knowledge of God A premonstration of the state of the churche after the Apostles tyme. Matt. 14. The Romish Synagogue reputed for the Church One probable testimony by the abuses of Masses c. The Church of the latter age The Churche ought in the laâ—ter age especialâ—ly to be cared for and preserued The Churche is not tied vnto ordinary succession of humanâ— state but vnto the worde of God The true Churche Where and which S. Pauâ—â— reputeth teacheth the Churche 〈…〉 Noâ—â— Authoritie of the Church obiected More touching the true church â—t retayneth the doctrine of the Gospel The Apostles â—â—er the church but yet they â—either knew what the â—hurch was beâ—ore the resurâ—ection of Christ neither what manner â—ingdom Christes kingdome should be Example therof by Peter Many weake members of the Church in the Apostles time Christes prophesie of the Church in the latter age Mat. 24. The true Church remaineth in some one place or othen effectuall from time to time An inuincible grounde of the true Church mentioned by S. Paule And a weake ground of the wrong Church subiect to ouerthrowes Melancâ—â—onâ— opinion of the builders in both churches Fasting stubble added by Ambrose Monkery stubble added by Basilius Esay 29. â—9 Punishmentes by canonicall lawe Stubble added by Cyprian Errors of satisfaction reprehended The Supper of the Lorde called after the maner of the peoples oblateâ—n Dionysius his booke concerning ceremonies The multitude holding some one Church haue borne a great stroake with some persons Custome also hath done the like Examples of great personages apt to seduce the people into darknesse Oriâ—en a godly member of the church had his erroures Tertul an other had also his infirmities Many godly members of the Church being deceiued by the imagination of reason haue yet at length vene reclaymed The true Church may sometime haue her faultes Authoritie of the true church alleadged how to be prooued Writers of the Church In the Church are not al members likewell disposed Example in Hieremies tyme. The vngodly multitude firste embraced Masses The vngodly multitude decreed that marriages of priests shoulde vtterly be taken away Samosatenus Arius and Pelagius heretikes liuing about the yeeres of our Lorde Samosatenus 274. Arrius 320. Pelagius 435. Alleadging of Masses Bernarde condiscended vnto many errors The first autority being of the worde of God proueth that to be the true Churche which is agreeyng therwith Obiection if the autority of the Church bee refused Seruetus the he retique his opinion How the church is to be hearde Touching vnderstanding the worde to be the second person in trinity The first church of the Apostles touching dotrine and not mans traditions Auncient Fathers citing testimony of the Trinity How writers of former ages are to be heard Examples of the same wryters Opinion of an ancient father touching such as slyde away froÌ„ the church Examples How Synoâ—â— or Councels â—re to be heard â—udicum cap. 14. â— comparison â—or triall too â—now where the â—â—urch of God 〈◊〉 The godly must acknowledge that the fathers of the Churche haue wel deserued of their posterity Augustynes opinions touching the Church The Churche hath none autority to ordayne any thing contrary vnto the word of God Testimonies of Councels The common sort haue alwayes held antiquity in great estimation Concilium Neocesar vnder Coustantinus Anno. 315. Present thereat Germanus Leontius Basilius Longinus aliis Nicene Councel vnder Constantyne Anno. 324 Present there at 268. bishops Nicene Count. Policies for the gouernment of churches deuysed at the said Councel Ceremonial institutions were causes of superstitions Fathers faulty Canons of repentance The councel of Constantinople secundum Pantaleonem vnder Gratian. Anno 383. Present thereat 180. Fathers Controuersies Heretikes Pollicies The 3. Councel of Ephesus secund Pantal. Romanis ducibus
P. MELANCTHON A Godly and learned Assertion in defence of the true Church of God and of his woorde written in Latine by that reuerend father D. Philip Melancthon after the Conuention at Katistona Anno 1541. Translated into English by R. R. Scene perused and allovved Esay 66. Reioyce ye vvith Hierusalem and bee glad vvith her all yee that loue her Reioyce for ioy vvith her all yee that mourne for her Imprinted at London at the three Cranes in the Vinetree by Thomas Dawson 1580. ¶ To the Right Honorable Edwarde Earle of Rutlande Lorde Roos of Hamelake of Beauuoyr and of Trusbuz my singuler good Lord noble Mecoenas long life with encrease of honour and the perfruition of eternall Beatitude in Iesus Christe our Lord Sauiour for euer GODS holie spirit in the xii chapter of the Reuelation of S. Iohn the Diuine Right Honorable describeth vnto vs two notable mysteries The one A woman cloathed with the Sunne hauing the Moone vnder her feete vpon her head a Crowne of xii starrâ—s and beeing with childe cried traueling in birth and was payned ready to bee deliuered The other A greate redde Dragon hauing seauen heades tenne hornes and seauen crownes vppon his heades his taylâ— drue the third parte of the Starres of Heauen and cast them to the earth and he stoode before the woman which was ready too be deliuered to deuoure her child when she had brought it foorth c. By the woman is prefigurate the most blessed estate of that chaste chosen Church of God inuironed with the light of doctrine Propheticall and Euangelicall who treading as it were vnder feet the moone of mans inconstancie or rather mans vaine and wauering imaginations and deuises is crowned with the crowne of constant truth adorned with the xii starres of eternal blessednes traueling with spiritual fruites as True knowledge of God Faith Feare Loue of God true inâ—ocatioâ— c. beeing payned with aduersities calamities in this world crieth with the Patriarchs Prophets Gouernors Apostles Teachers such like to be deliuered out of and from al worldly wretchednes to enioy the promised sweete ioies of euerlasting blessednes But such so extreeme is hath byn the hatred of the old enimy SathaÌ„ that red DragoÌ„ by the heads of his malignant church that is by impiety idolatry infidelity and by the Hornes that is by violency iniury and tyranny of Pharao Abimolech Nabuchodonosor and suche like cruell persecuting powers with his tayle of blasphemy hypocrisie and superstition euermore enuying the verity of the doctrine propheticall and euangelicall in all ages that when gods churche hath beene most readyest too bring forth her sincere frutes of good lyfe and doctrine then hath this red Dragon with open iawes of tyrannicall power exalting his tayle vp to the skyes and as it is sayde aboue all that is called God 2. Tess 2. been most ready therewith too drawe downe the thirde parte of the starres that is too saye not onely too obscure the light of the true worde of God and of the glorious Gospel of his sonne Iesus Christe but also vtterly too caste vnder foote all true testimonies thereof Yet blessed bee the Lorde God of Israel who being careful for his elect doeth nowe and then rayse vp a mighty saluation vnto his people Luk. 〈◊〉 iâ— sending one or other good Michael with his Angels that is too say one or other godly religious and christian Prince with his Godly religious and christian Nobles Bishops Doctors Preachers and Teachers who with the sworde of Truth the shield of faith breastplate of righteousnesse Helmet of hope vnto saluatioÌ„ in Christ haue borne away like victory prize of like Gigantomachia with the triumphe of truth according to that saying Those shall â—ight with the Lambe the Lambe shall ouercome theÌ„ because hee is the Lorde of Lordes and King of Kinges and they which are on his side called and elect and faithfull Apoc 17. Experience of this spirituall victory Right honorable doeth the sacred bible sufficiently administer vnto vs Later ages of the worlde geue vs also fresh memorie thereof And our time no doubte by Gods prouidence can testifie too his prayse and glorie It is not paste fourtie yeeres agone since the triall of this was wonderfully manifested to all Christendome by the state of Gods churche disquieted in Germany What time a little before the death of that noble Prince George Duke of Saxony the citie of Franckfoorde ad Moenum was vexed with the enmity of the Romish Dragon So that after some preruption on both sides it was the good prouidence of God to moue the myndes of the noble Princes electors there to require of the Emperors Maiesty Charles the fifth then liuing a determinate conuention or meeting for the establishing of true religion and abolishing of Popety which beeing decreed too bee had at Hagonea ad Rhenum in Germany Aâ—no 1540. thither amongest other learned Germaines came the reuerent Doctor Philip MelaÌ„cthon Who thinking too haue full conference by disputation in presence of Granuellanus President for the saide Emperor euen at that time ipsis aduersarijs tergiuer santibus were vtterly disappoynted of their expectation For Ecchius the Popes champion with his confederates seeking priuy and secrete shiftes of lettes refused that conflict And the matter being deferred till the yeere following 1541. too bee handled at Ratisbona thither in person came the said Emperour the Princes electors of Germany with their lerned Diuines the Popes legate with his adherents the aduersaries By whom after some disputation and concertation had the conuention for that time was there also dismissed vppon sufficient good considerations by reason of the Emperours expedition in his warres against the Turke And after that as the Reuerent Ioachimâ—â— Camerarius testifieth who writeth the whole discourse of his life this zealous Phinees desisted not in defence of Gods quarrel as by publishing his other workes before Namely his Confessio fidei exhibited at Augusta and his Siluula addressed for the pacification of the controuersies in Franckforde So nowe did he write this booke intituled De Ecclesia after the assembly at Ratisbona Like a Godly wise Aeoonomus in the Lordes house and like vnto the prouident Scriba doctus ad Regnum Coelorum as Christe saieth Matt. 13. bringing forth with the good Paterfamilias this learned assertion of spirituall treasures Nonorum Veterum for confirmation of the antiquity of Gods true churche and coâ—tutation of mans latter inuentions Which hee dedicated vnto that Godly renowmed Prince and valiaunt defender of the truthe Albertu Dukâ— of Pruse and Mâ—rqueâ— of Brandenburge The remembraunce whereof surely as it is notable so were it a thing iniurious to deteine froÌ„ the posterity of the faithfull such a testimony of profound knowledge And agayne as Germany hath bin a natural nurse to the vniuersal dispersed and afflicted church of the gospel long agone so haue wee in Englande greate cause praysing God for both
their prosperous estates at this day to imbrace commemorate the doynges of such godly learned fathers there liuing as haue bin yet are souÌ„d faithful furtherers of Gods glory coÌ„stant friends of that truth which we also now professe Wheras Right honorable Earle sith by Gods gratious prouidence his church with rare excelleÌ„t benefits is thus many yeers fructifiyng amongest vs Especially vnder the protectioÌ„ of the immediat next vnder god supreme heade thereof so gratious a Queene so godly religious a Princes our deare Soueraigne Lady Queene Elizabeth thus prosperously and prudently vpholding her house with the wise woman Prou. 14. that As the Sunne shineth ouer all the worlde from the seate of the most highest So the beautie of so good a woman so vertuous a Virgin Queene and so gratious muste needes be not onely the principall ornament of her owne house Ecele 26. but also is a light of excellent comfort vnto the faithfull throughout all Christendome Which I pray God continue to the end of the world And again sith in respect of her â—ise honourable graue counsellers with those godly lerned Fathers of the spiritually this prosperous peace may verify that Prouerb with vs Salua res est consuliante Sene Who doubteth to the glory of God be it spoken that the churche of Englande is the Phoenix of the world The Rose planted in Hierico Eccle. 24. yea the flower of the fielde and the Lillie of the Vallies Cantic Canticor cap. 2. The which blessed estate when euery member thereof is bounden by all good gifts to adorne As it is my onely by simple Summum Bonum now then too edifie my slender capacity in translating and writing So at this present with the furtheraunce of the right reuerend father in God my good Lord the Bishop of London by his auctority and by some helpe of a learned Diuine my friendly well willer herein I haue translated this book and geuen it the name or Title of A Godly and Learned Assertion c. Now published as a true testimony of my bouÌ„den duety and earnest zeale too the welfare of Gods Church present and of the posteritie And for good causes mouing me I haue chosen your good Lordship the Patrone thereof As one whose noble progenie heretofore loyall too their Prince and louing too their Countrie especially the Lorde Roos in the raigne of the most victorious King Henrie the viii for his noble valiaunt and renoumed seruice in Scotlande most woorthy of memory your honor deseruing no lesse well to bee thought of for your like loyalty learning wisedome godly zeale and like true seruice also if like time of neede should require And thus humbly crauing pardon of your honor for my boldenesse proceeding of an intier good will towardes you And therwith beseeching your noble bountie to graunt the same fauourable protection vnder the winges of your godly zeale as an earnest Hypotheca of my duetifull true hearte towardes your honour which as I shall perceiue to bee affected towardes my good meaning in this behalfe so by Gods grace shall I not onely take further encouragement of duetifull gratitude towardes your honour and my natiue Countrie But also as heeretofore so still shall I rest heartily and incessauntly praying vnto the maiestie Diuine and Lorde of Lordes too endue your Honourable Lordeshippe and the honourable Ladie your Louing Spouse with long life perfect health augmentation of honour and true renowme in this world And finally the inexpressible ioyes of life eternall in the heauenly Hierarchie of the moste highest Ichâ—ua Your Honorable Lordships moste humble and bounden poore Orator Richard Robinson Of the Churche and of the Auctority of the woorde of God IT was accustomed oftentymes to be disputed vpon how much credit might be giueÌ„ vnto the opinioÌ„s of the Churche decrees of Synodes and sayings of wryters For although wee holde it for a rule that wee embrace and haue the worde of God in reuerence yet notwithstandinge when there seeme doubtfull places in the wrytinges of the apostles as it were to occurre or come in the way some men doo dispute that the opinions of the churche rather are too bee followed than the wrytinges of the apostles Moreouer they pretende that the Autority of the church is to be preferred before the word of God and that the Churche hath power to change or alter suche thinges as are delyuered in the worde of God Vnto these opinions doo they cite the saying of S. Augustyne which is this I woulde giue no credit vnto the Gospel were it not but that the auctority of the Catholike Church mooued me therevntoo And therfore vnder a false colour of the name of the Church do the Pope and Bishops decree and commaunde many thinges for their sensuality contrary vnto the word of God yea they confirme and stablish wicked doctrine Idolatry And also by this meanes the very name only of the Churche terrifieth very many nowadaies from the true doctrine of the Gospel which we professe Therefore needful it is that men bee admonished rightly as touching the autority of the Church Againe also certaine more malaparte busiheades when they imagine newe opinions out of sayings of the scriptures which are lewdely wrested doo vtterly despyse the consent of the true Churche and all Synodes without difference As when Seruetus wrangleth with the Churche of al ages and dooth depraue the sayings of the word of god in the first Chapter of S. Iohns Gospel and seeketh after a more fitte interpretation as hee thinketh To the ende therefore that such a malaparte busibraine shoulde bee restrained and brydeled the Church had need of her bouÌ„ds by al meanes if I may so say as the olde synodes and wryters doo alleadge their first testimonies which they haue taken from the Apostles and other Authors Tertullian wryting against Praxeas sayeth thus wee must holde this for a rule against al Heretykes Rectum esse quodcunque primum quodcunque verò posterius adulterinum That whatsoeuer was firste was good but whatsoeuer was last is couÌ„terfait And surely he calleth that first which the Apostles for certaine did deliuer for so he doth interprete himselfe Irenaeus wryting against Florinus allegeth the autority of them which were in the firste age and namely the autority of Policarpus who was the disciple of S. Iohn the Apostle for hee saith that he woulde haue detested the opinions of Florinus if hee had hearde them woulde haue shunned the place wherin they were declared as lothsome and polluted Basilius alledgeth his nurse whose godlinesse hee sayeth was then specially commended and he addeth that shee receaued her doctrine of Gregory Neocaesariensis which at that time for his learning miracles was famous also refuted Samosatenus and left his posterity a briefe confession of the faith which conteineth an excellent testimony of the Trinity And it is apparant in the 7. booke of the ecclesiastical history Origen alledgeth the
Apostles as touching baptising of infantes For he saith that in the 6. Chapter of S. Paule too the Romanes it appeareth that the Churches receaued their tradition from the Apostles that infants might be baptised These do rightly alledge the auctority of the churche Wherfore I wil orderly declare what the church is what Churche is too bee heard that wee must vse approoued testimonies And yet notwithstaÌ„ding that the doctrin is to be iudged out of the woorde of God that the chief autority of Gods word may remain according to that saying If any man shal teach any other doctrine let him be holdeÌ„ as accursed But first when I speake of the Churche I do not meane Popes Bishoppes and others which do allow their opinions in this behalf For these are the enimies of the true church some of them being Epicures and othersome of them manifestly giuen to Idolatry But I call the Churche the society of them which truely beleeue which haue the Gospel and Sacramentes and are sanctified by the holy Ghost as in the 5. Chapt. of S. Paule too the Ephes the Church is there described and as in Iohn 10. Where it is saide My sheepe heare my voyce And although it bee needful that this true church should be euerlasting bicause the kingdom of Christ endureth for euer it is writteÌ„ I will remaine with you vntil the ende of the world Mat. 28. Yet wee must vnderstand and know that this true church doth not alwaies florish togither in one place but oftentymes becommeth a very small Churche and afterwardes againe is restored by God when true teachers are sent therevntoo As in tyme of Noah the church was in a narrowe rowme a congregation of a fewe persons So after the deluge Melchisedech w c was the sonne of Sem the sonne of Noah reteined the true doctrine And whan Idolatry increased amongest the Chaldees that the true doctrine of God was almost extinguished euery where God by calling Abraham renewed his Churche Afterwardes the family of Abraham and a fewe of his â—earers became the Church when as in meane tyme the Chaldees and Egyptians boasted themselues too bee the posterity of the fathers that they reteined the examples of the fathers and manner of woorshipping God openly declared themselues to bee the people of God when they retained not Gods word amongst them although they had reteined ceremonies whervnto notwithstanding they deuised peruerse opinions and moreouer added Idolatry In the time of Achaz was the church extinguisht in Israel afterwards againe by Elias Eliseus it was encreased and yet after that did it decay againe When Christe was borne there was a very small Churche in Iury namely Mary Ioseph the family of Zacharias Symeon Anna the sheepeheardes and a fewe others In the meane time Ecclesiastical iurisdiction was in the dealing of the Pharisees and Saducees which were notoriously knowne a wicked people Also the Saducees were Epicures and yet notwithstanding challenged they the title and name of the people of God vnto themselues especially And so in time of the Prophetes the true church was but sleÌ„der as in Esay 1. Where it is testified Except that the Lord had left vntoo vs seede we shoulde haue beene made like vnto Sodom Gomorrha These wordes most grauely do admonish vs that we shold not think or iudge of the church as of a worldly gouernment neither that wee measure the same by succession of Bishops or by degree or seate of the Bishops of Rome but that we do acknowledge the church to bee amongst theÌ„ which retain the true doctrine of the gospel In this society there must needs be some true beleuers For vnto this society doo the promises pertain Therfore Esaias bereaueth the princes chief bishops in his time of that stately title saith That there was a small offspring in that selfsame people left which was called the people of God And in the time of Ieremy wheÌ„ the kings Priests set theÌ„selues against him the churche consisted not in the multitude of those priests but of them which beleeued the preaching of Ieremy Amoz 3. So and in such manner shal Israel bee deliuered That if the Sheepheards do take twoo legges or a peece of an eare out of the Lyons mouth c. And finally at the length there was a very smal church in respect of the multitude of the wicked ones when as all nations the people of Iuda onely excepted had vtterly loste the knowledge of God The Scripture also foresheweth that after the Apostles tymes there shoulde happen deadly persecutions vnto the Churche as in Math. 14. Many false Prophets shall aryse and shal deceaue many Again our sauiour Christ saieth When you shall see the abhomination of desolation standing in the holy place c. Mat. 24. Here doth he signify that in the churche which is so called shall Idolatry aryse whereby true doctrine and true worshipping of God shall bee ouerwhelmed and there shal bee made a desolation of the Church that is too say a solitarines or suppression thereof And so indeede it hath come to passe For after that the abuses of Masses and superstitions of traditions did once aryse there haue followed darkenesse of true woorshipping God of fayth of inuocation in fayth and of functions in vocations too bee performed Bycause mans conscience beholding her owne merites is not able too vnderstande the forgiuenesse of sinnes nor comprehende the manner of true calling vppon GOD and the expecting for his diuyne helpe Moreouer it is saide They shall woorke signes and wonders that if it may be possible the very elect ones shall bee deceaued 2. Thess 2. There shall happen a departing from the fayth c. Also Luke 18. Thinke you that when the Sonne of man commeth he shal finde fayth vpon earth Againe in the 88. Psal Hast thou made al men for nought For it is a complaint vpon the decay of the Church in tyme to come These sayinges doe witnesse although it be needefull that the Churche bee preserued notwithstanding in the latter age especially that it is little or a companie of a few persons which are despised and abiect in this life as S. Paule saith Not many wise not many mightie men c. 1. Cor. 1. These testimonies haue I cited too that ende that wee may firste consider wwhat the Church is and that the minde bee withdrawen from carnall opinions which imagine that the Church is the pollicie or constitution of the Bishoppes and doe tie the same vnto the ordinary succession of Bishoppes as the states of gouernment doe consist in the ordinary succession of the Princes But it goeth otherwise with the Church For this is a multitude not tyed vntoo ordinary succession but vnto the woorde of GOD. There is the Churche renewed where God restoreth doctrine and giueth his holy spirite And that Churches are thus
to be gouerned and preserued not by ordinary succession S. Paule doth witnesse the same Ephes 4. Hee hath giuen giftes vnto men that the Apostles Prophets c For hee teacheth that that is properly the Church wherein Christ is effectuall woorker and giueth true Teachers Therefore when as the name of the Church and the authoritie thereof is obiected vnto vs Let vs first consider whether mention bee made of the true Churche eyther els of the multitude of Bishops and the politique succession thereof neyther let vs suffer our selues to be terrified or discouraged from the worde of God vnder a false pretence of the name of the Church Secondly after that wee haue declared which is the true Churche let vs nowe adde therevnto that this true Church which is but small and a cōpany of holy ones doth retein the true doctrine of the Gospel or the articles of the faith like as S. Paule calleth the same The seate of trueth But this selfe same true church hath her doctrine sometime more and sometime lesse pure manifest She hath also in her many weake and feeble members as the Apostles were the church but yet they vnderstood not before the resurrectiō of Christ what should bee the kingdome of Christ For Peter after the holy Ghoste was geuen did yet suppose that the rites and ceremonies of the lawe was needefull to be vsed but when he was admonished frō heauen he then knew that the kingdome of Christ was not a Iudaicall pollicy but spirituall and continual woorshipping of God Afterwards whē the Apostles begā to prech there did shine in thē a pure cleare doctrine yet notwithstāding in mean seasō there were many weake mēbers w c albeit they were true mēbers of the church held stil amōgst them the articles of the faith yet they added herevnto some error as they which obserued the ceremonies of the law did not sufficiently well vnderstand the abrogation of the law what was the true worshipping of God This was no small error brought in with it some obscurity to the articles of the faith so did christ foreshew as touching the churche in the latter age that there should happen great darknes which shoulde hinder the very electe ones of God Whereby they shoulde the lesse inioy amongst them the true doctrine Therfore yet remaineth the true Church in some place w c retaineth the articles of y e faith but now thē lesse pure obscured with some hurtful opinions which haue some error in thē And as yet I speake of the true members of the church of the holy ones not of others w c hauing lost the light of the word do leese y e holy Ghost follow the iudgment of reason when they thinke that they deliuer very godly things they yet say cleane cōtrary things and vngodly Like as euē at this day also ther are excellently learned of good conuersation and outwarde shewe of holinesse which seeme to themselues to speake most holy thinges when in deede they are farre of from the true light that is from the true vnderstanding of the worde of God Concerning such persons I speake not as yet but I onely make mention of the true members of the Churche which for the more parte are weake and infirme So therefore saith Saint Paule 1. Cor. 3. No man can lay any other foundation then that which is already layde But some man buildeth vpon it Golde other wood and other straw or stubble c. By the foundation he meaneth The Articles of the faith that is to say the whole summe and scope of Christian doctrine and the doctrine of Christes benefites but hereunto saith be some shall adde profitable doctrine and interpretation and true spirituall honouring of God and these he calleth Golde Some other shall adde straw and stubble that is hurtful opinions and which are infected with some erroures Like as in the first age of the world ther were ordained ceremonies which brought with them false opinions As I do iudge S. Ambrose to be a true mēber of the Church And yet euen he thus speaketh of the Lent faste Caetera ieiunia sunt voluntatis hoc necessitatis est That is other fastings are voluntary but this is of necessity This opinion of Ambrose is straw stubble added to the doctrine of fayth So Basilius addeth Monkerie as straw and stubble and commendeth this kinde of life with immoderate and false commendations when as in deede hee was therefore reprehended of his owne Bishop Butch at it is no small faulte too ordeine newe woorshippings of God the Scripture warneth vs hereof and this one sentence sufficiently sheweth the same In vaine doe they woorship me with commaundementes of man Matth. 15. It is a grieuous sinne against the first commaundement to ordeine or allow woorshippinges not commaunded by God For the first precepte seeyng of forbiddeth there shoulde be any straunge Gods doth also forbid strange woorshippinges Cyprian vrgeth canonicall punishmentes which then was vsed and hee confirmeth opinions as though they were necessary that by reason of them sinnes might be forgeuen Sometime againe he saith that without thē absolution of sinnes is vnprofitable Peraduenture hee thought more conuenient heerein then he spake Notwithstanding these are no small erroures but very thicke stubble obscuring the doctrine of Christes benefites and of faith which we shoulde haue in him Furthermore oftentimes writers haue writtē more cōmodiously then they haue spoken because for the most part they were very negligent vnperfect in teaching borowed many sentences and methodes of the common people wherein cōsisted some kinde of errors As for example August borroweth the name of satisfactiō frō the vulgar sort yea although he doth openly reprehēd the errors of satisfactions He troubleth himselfe in the interpretation of this sentence that euery sinne is voluntary where he disputed of the sinne originall when notwithstanding the Sentence is a ciuill saying sette downe concerning external offences So cal they the supper of the Lord an oblatiō after the maner of the people whē it is not an oblation but Christ himselfe was the high Priest which offered his owne sacrifice And indeede in times past there was not made in the ceremony of the supper an oblation of the body and blood but before the consecration there was breade offered and other thinges and the Priest saide that he did offer vp prayers and thankesgeuing and all the seruice which was woont there to be done Although therefore the oblation was not vnderstood after one manner yet notwithstanding the name afterwardes was wrested vnto the oblation of the body wherevppon haue ensued great abuses Dionysius in that booke which containeth ceremonies of the Churche when hee doeth diligently describe the order of the Lordes Supper yet doth he not at all make any mention of the oblation of the Lordes body
if once the opinions of the Churche be reiected many will deuise straunge and vngodly interpretations of the 〈◊〉 This daunger when it is not too be contemned and that it is profitable too restrayne that libertie we must then agayne 〈…〉 foorth the autority of the Church is to be required For Seruetus when he reneweth the wicked error of Samosatenus and denieth the wordâ— too bee vnderstood the person in this saying 1. Iohn In the beginning was 〈◊〉 worde doeth mightilly extoll the autoritie of the Scripture he biddeâ—â— that this autority be preferred before the decrees of the church After that he disputeth subtilly saying The woorde is simply too bee so vnderstood But whereas the Woorde in the common speech of men doth not signifie the person hee denieth that in Iohn 1. it is too bee vnderstood the person As if Demosthenes shoulde reade this saying In the beginning was the woorde surely he woulde not thinke that any person were to bee vnderstood I aske the question therefore whether it proffit not against such to oppose the autority of the churche Heere I answere That the Churche is to be heard so farre forth as the gospel commaundeth So I say alwaies the congregation is too bee hearde with whome the woorde of God hath bene and which is called the churche euen as we commaunde our Pastors to bee hearde Let vs therfore heare the church teaching and admonishing vs. But we must not ground our beliefe vpon the autority of the church for the churche doth not institute The articles of the fayth shee doth only teach and admonish vs. But for the woorde of God must we beleeue when namely we being admonished of the church do vnderstaÌ„d that this sentence is truely without subtil allegation deliuered in the worde of God Peraduenture Demosthenes woulde not thinke of a person if hee shoulde reade that sentence In the beginning was the woorde c. But the hearer beeing admonished of the church that the word signifieth the person to say the sonne of God is nowe helped of the church teaching and admonishing him the same hearer doth beleeue the article not for the autority of the Churche but by cause hee seeth this sentence to haue assured testimonies in the same scripture hee seeth there is mention made of a certaine person who taking vppon him nature of man in the worlde was conuersant with men Hee seeth that this person is called the woorde her gathereth apt and firme testimonies of both natures in Christe For hee knoweth that touching the nature of God we must beleeue the heauenly voyce vttered and that it is great wickednes too inuent opinions as touching The nature of God without his testimony 2. Peter 1. and 17. Math. Heare yee him Also The firste Churche is of force as The witnesse of the Apostles But I speake as touching doctrines and not mans traditions for they woulde haue doctrines too bee firme and perpetuall but mans ordinaunces they woulde not haue to bee perpetual and immutable Neither did the Apostles erre in doctrine Therefore it is profitable to reteine those testimonies whereas the moste auncient wryters doo alleadge the autority of the Apostles As Origen Tertullian Irenaeus Gregory Neocaesariens Alexander Bishoppe of Alexandria and many others doe cyte their testimonies touching the Trinitie Who when they doe witnesse that the doctrine of the Trinitie was receaued of the Apostles do greatly stablish and confirme the Godly Therefore suche testimonies are not at all too be despised nor contemned And I sayde also that the writers are to be hearde as now in like manner we say that our Preachers are to be heard because there do some remayne still in the Churche which doe retaine and embrace the trueth in some place more pure in some other places lesse pure and corrupt But heere we must adde this That they which are hearde are too bee iudged by the woorde of God which thing the rule of doctrine instituted alwayes admonisheth Examples Augustine touching originall sin more sharply contendeth then the rest Therefore hee doeth bothe teach and admonishe and when we see him truely and without subtilety to recite any sentence of the scripture we theÌ„ beleue the article not for Augastyne but for the worde of God and wee see that the wryters named haue helde the same opinion although they haue not handled this article so copiously or so plainly An other Peter Bishop of Alexandria contending against Meletius affirmeth that such as slyde away from the fayth are to bee reentertained and hee alledgeth an ancient autority For these wordes Epiphanius reciteth as the doctryne which hath come to vs in our age doth declare Therfore the same Bishop of Alexandria doth both teach and admonish that such as slyde away are to bee reentertained Thiâ— doo wee beleeue not for this Bishop but bicause wee see this sentence is expressed in the woorde of God and heerevnto testimonies of the auncient Church do condiscend also Synodes or Councels The same doo I say touching Synodes or Councels That they are also too bee hearde which when they doo dispute touching the worde of God doo teache and admonishe vs but thereunto let iudgement bee adioyned when they deliuer vntoo the worlde thinges which are true let vs giue credit vntoo them for the woorde of God As the Nicene Councel taught both godly and profitably and admonished al posterity of the sonne of God But we beleue the article not for the Synode or CouÌ„cell but bicause wee see it so expressed in the woorde of God The other thinges which are without the Scriptures are not so wel to be embraced As the Councel of Nicene instituted Canons of repentance which are maÌ„s traditions besides the scriptures and haue beene the seedes of many superstitous opinions Sampsons guestes coulde not expounde the ridle which was proponed at the feast but that his wyfe was firste asked the question Wherefore Sampson sayde vnto them except you had first plowed with my heckfer you shoulde not finde out my question So lykewyse muste wee diligently looke about and make inquiry where the Church is which hath the woorde of GOD and wee must see which multitude of the fathers or of Councelles is the purer vncorrupt that is which of them haue the lesse opinions besides the word of god These things doth the church teache admonish and testifie But we must see whether those things which shee proponeth or decreeth haue the firme testimonies of Gods woorde yea or no. And truly it becommeth the godly too acknowledge and confesse that the fathers haue deserued well of their posterity which with sharpe and earnest contentions haue defended and retained godly doctrine that benefit is not smally to be accompted vpon Heerevnto pertaineth that saying of S. Augustyne I woulde not beleeue the Gospel were it not but that the autority of the Churche mooued mee therevntoo Augustyne dooth not heere thinke that the
feastes of charity And this tradition was receaued of the Ethnicks but somewhat reformed and in better order For the Ethnicks also gaue theyr feasâ—es in the Churches at theyr byrth dayes and burial dayes and afterwardes the Nicene councel and others for bad this pompe at the byrth dayes Therefore like as of the rest I haue declared so heere the testimonies historical in Tertullian doo profit what the former churche did thinke But as for his interpretations and disputations let them not be receaued for good doctrine except so far as they agree with the wryting of the apostles Of Cyprian Cyprian liued about the yeere of our Lorde 275. Hee conteineth profitable testimonies as touching the Trinity as touching baptising of infantes of the vse of the Lordes Supper and of the maner in choosing of Bishops which hee wryteth are to bee elected by them of autority in the church and that the same election is to bee ratified by certaine other bishops dwelling neare vntoo that place which are to be adioyned But the auncient fathers did reproue Cyprian that hee thinketh such are too bee againe baptised of the Heretikes which haue bene once already baptised As he declameth herevppon now and then hee layeth out absurde and corrupt opinions when hee dooth exagerate or amplify with immoderate and superfluous speeches the cause hee taketh in hande as hee wryteth very sharply of Canonicall punishements hee sayeth Absolution of sinnes is not auayleable except those paynes or punishements bee firste performed This saying howe greate inconuenience it hath it is manifest Also hee dooth very vehemently dispute of single life although hee dooth mitigate that place he biddeth those persons contract marriages which haue made their vowes yea if they keepe not promise In his litle booke of Almes hee saith that those sinnes which were committed before baptisme are by meanes of Christes passion forgiuen but hee saieth that after baptisme forgiuenesse of those sinnes then committed must bee sought for and obtained by almose deedes The same man dooth affirme touching such as slyde away from the Church that the benefite of Christe which came by baptisme is vtterly lost But afterwards that remission of sinnes is to be sought for by almose deedes These things are ful of absurdity whereof he being admonished no doubt woulde haue reformed himself Therfore not al his sayinges are to hereputed taken for good doctrine As touching the Lordes Supper hee is wont too vse the woordes of Oblation and Sacrifice lyke as the other wryters before did which say confusedly Wee offer prayers wee offer bread wyne wee offer the body and blood of Christ For that is also founde in Cyprian Heere vpon our aduersaries take their Testimonies too defende the prophanation of the Lordes Supper in their priuate Masse c. Greate is the force of custome and men imitating this doo oftentymes speake improperly As nowe wee cal it the Masse where neuer any man knewe the right sense or meaning of that name So the auncient fathers retained the speeches of oblation and sacrifice not very wel regarding the Etymology or proper signification thereof And bycause Augustyne sawe there was some discommodity in those names hee somwhat mitigateth the same thee sayeth That it is called Sacrifice for the remembrance of the thing Sacrificed and Oblation for the memory of the Oblation These are Metonymiae or figures of denomination as we say the passeouer for the memory or the signe of the passing ouer But I wil not heere subtilly either interprete vpoÌ„ or excuse the vsed phrase of speech in that age For indeede so did the people speake which nowe and then receaued an vnapt phrase of speeche Irenaeus plainly declareth That this oblation is a thankesgiuing The same did others thinke also as the name of the Eucharist or thankesgiuing or supper of the Lorde doth testify wherefore they thought it was a ceremony whereby thankes are giuen That hath no inconuenience in it at al. For we receaue it to the end that we may therby be admonished of the benefit giuen vs by Christ that we may stirre vp and increase our faith thereby furthermore that wee may giue thankes for that benefite Neither doth it therevppon followe That that woorke is to bee doone for others or too bee applyed for others c. These monsters truely were not once thought vppon by the fathers Therefore when wee reade the name of Sacrifice and oblation let vs vnderstande it eyther for a signe of the Sacrifice and oblation or for a thanksgiuing Let vs not imagine that it may be applyed for any others Nowe and then in one woorde they cal oblation all that buysinesse which is there in hande That is too say Prayers and the supper of the Lorde This when it happeneth than are Prayers too bee vnderstoode for oblations Also there are certaine woordes read in Cyprian concerning the dead which the later wryters doo wrest contrary to good meaning Wee offer Sacrifices for them But these thinges hee speaketh as touching Martyrs For of them there was mention made in Prayers when thankes were giuen vnto God that hee had assisted them As the Greeke canon sayeth Wee offer for the Patriarkes Prophetes Apostles that is wee doo giue thee thankes that thou hast chosen thy church vnto thee eueÌ„ from the beginning that thou hast redeemed sanctified c. This was the meaning of those words at the beginning they did not require of God that hee would â— mitigatâ— the paines of those which were dead Afterwards in tyme there hapned euil opinions and the former woordes were partly chaunged partly they of the latter age retayning the forme of those woordes vnderstood yet an otherthing than they of the former age did Ergo the testimonies of antiquity doo not maintaine or defende later abuses which are partly straunge and contrary vnto the state of the tyme present partly if in them they haue any faulte they ought not too be obiected vntoo the firme testimonies of the scripture bycause other ages had also their discommodities These thinges most simply without subtil cautilation doo I aunswere touching the wordes of Oblation and Sacrifice Of Basilius In Basilius there are profitable testimonies of the Trinity and of Repentaunce against Nouatus In his sermon of Humility hee setteth downe an excellent opinion touching righteousnes of fayth which doth manifestly defend vs. Hee plucketh away iustification of good workes without subtil cauillation therevppon neither speaketh he of things ceremoniâ—â— but of al vertues neither speaketh he only of works before reuocatioÌ„ but of the vertues in them which be renewed and hee biddes vs beleue that onely by confidence in the mercy for Christs sake promised we are iust and not otherwayes His wordes are these And the Apostle sayth 1. Cor. 1. He that reioyceth let him reioyce in the Lord saying that Christ is made for vs wisdom froÌ„ God righteousnes sanctification redeÌ„ption that as it is
I doo knowe there are a fewe certaine persons in the worlde more soundely liuing in the societies of our enimies which doo lament the wilful boldenesse of some Princes and mighty personages but the opinions and meaninges of these men are shutte out as comming from schollers These when they are so it is the point of a godly mynde of one which thinketh of his soules health and of the glory of Christe too seeke foorth which is the true Churche that hee may heerevntoo adioyne himselfe that hee may bee a member of this society and of the flock of Christe as Christe himselfe saieth Hee that is not with mee is against mee Againe let him knowe that the Churche consisteth not in the power of Tyrantes and persecutors of Christ and in them which doo eyther helpe forwardes or allowe of theyr cruelty Touching these let vs holde fast the assured rule of S. Paule where hee saieth If any man teach any other doctrine let him bee holden as accursed 1. Gaâ—â—th And when he saieth * Let him be holden as accursed let vs not think that hee vsed this as a slender or common curse when hee saieth accursed Hee signifieth heereby that GOD hath cast out of the Churche the enimies of the true doctrine and that they are too bee eschewed as the grieuous plagues which GOD abhorreth Let good men wel knowe that by keeping felloweship and company with those that are defyled they shal surely suffer great plagues for their friendship and for their society The Psalme saieth of this kinde of enimies Hee hath put on blasphemy as a garment vpon him and it hath pearced through him as water through his inwarde partes and as oyle in his bones Psal 108. The infection of this curse hurteth others which are of their affinity in nature which doo also stryue against the trueth and doo exercise cruelty against the godly ones Let vs not therefore thinke that this commaundement is but of smal effect too say If any man shall teache any other doctrine let him bee holden as accursed 1. Gal. They are not Bishops they are not the members of the Churche but the enemies of Christe who sith they bee throughly mooued with furyes doo not thinke vppon concorde and peare of the Churche but of establishing tyranny doo not bende their indeuoures too heale vppe the woundes of the Churche but they busie themselues about ciuill broyles the desolation of Churches slaughter of those godly Ministers and of those godly women members of the same Wherefore wee must not looke for any reformation of the Church from these enimies But wee must thinke that in iudgement minde and will euery man shoulde separate himselfe from them shoulde flee away from their Idolatry should not abide to heare their blasphemies against the true doctrine neither shoulde helpe forwardes nor allowe their counsels nor yet confirme their autority Saint Paule sayeth eschewe Idolatry These preceptes are not to be slenderly made accompte vppon Let vs therefore seeke for the true Churche let vs knowe that in this our Prayers are hearde let vs knowe that in this Church wee are the members of Christ and let vs also knowe that vntoo this Churche do the promises of Christe appertaine namely those which hee speaketh of in his Gospel Those promises pertayne not vnto the enimies of the Gospel lyke as they neither appertayne vnto the Iewes nor vnto the Mahometistes as God himselfe oftentymes witnesseth and as our chiefe Priest Christe speaketh by his Prophete in the 16. Psalme saying thus I will not offer vp their sacrifices neyther will I make mention of them in my lippes Whome may not this so heauy commination or threatning perswade and moue to eschewe the company of those which are enimies vnto the true Churche IN conclusion The woorde of GOD is full of such Sermons or perswasions for both partes which commaundeth vs too flee from the enimies of the true doctrine and of the true Churche and too embrace the true doctrine too loue helpe and adorne the true Churche And let vs not onely thinke that this Churche is such a Citie as that whereof Plato speaketh This society is the true churche wherein shyneth the sincere and pure doctrine of the Gospel and wherein the sacramentes are rightly administred as they are deliuered from GOD. In such a society there must needes bee some lyuely members of the Churche which perfourme vntoo God true woorshipping of him which truely repent them which with a true fayth call vppon God bestowe theyr study and diligence too the aduauncement of the Gospel shewe their confession of sinnes doo accomplish the charge of their vocation and finally performe those godly offices by God enioyned them are exercised in al kindes of daungers wherby they may vse prayer and inuocation vppon God and other good woorkes This doo I affirme too bee the true Churche with whome too bee ioyned in minde wil and purpose it behooueth all good men euery where And such doo I perceaue by the benefite of GOD are oure Churches which professe the true doctrine of the Gospel which without all doubte is the consent and agreement of the doctrine of the Catholyke churche of Christ Woulde to God that good mindes woulde consider howe much it standeth them in hande not too bee conuersaunt in the Tentes of the enimies of the Churche but too bee a Citizen of the true Churche of Christ for whose sake God would haue himselfe kuowen in the worlde for whose sake he created all thinges whome hee sanctified with the blood of his sonne wherein hee manifested himselfe by his wonderful woorkes by the fathers Noah Abraham Ioseph Moyses Dauid Elias Fliseus his Apostles and other the lightes of the Churche finally which shall inherite life and glory euerlasting shal inioy the felloweship of God and of his holy Angelles What a glory and blessednesse is it to bee a fellowe of this society to bee seene in this flocke which Christ himself leadeth as guide where the godly Angelles enuyron them round about wherein go the Princes Adam Noah Abraham Moyses Elias and other notable men endewed with excellent gifts And in this flocke thou hast assured place if thou helpest not if thou allowest not the vngodlinesse and cruelty of the enemies of the church but doest embrace the true doctrine confesse y e same adorne the same with godlymaners Dauid in his 120. Psalme sayth Pray for the peace of Hierusalem Blessed are all they which loue the same O sweet and pleasaÌ„t sentence Hee exhorteth all men by all kind of dueties to helpe the Church to defend the purity agreemeÌ„t of the doctrine in the same to do wel vnto those which teach in the church with their prayers and desires too commende the common welfare or safety thereof to God to driue away wicked teachers and Tyrantes from the same And from my heart I wish that Politike men which ought and are able too helpe the
inter se de impâ—rio disciptantibus 433. Present thereat 200. fathers Heresies of Nestorius Twoo natures in Christ truly aud substantially vnited The 4. Councel of Calcedon vnder Martian 452. Mans traditions increased in the Church Monks forbidden to marry virgins which had made vowes Politike ordinaunces for the Church decreeed in the Councell of Calcedon Aduersaries charged with dissimulation Thâ—â— Council of Antioch vnder Foelix the Bâ—shop of Rome there holden about the yeare 274 Touching the herisie of this Paule Samosatenus looke in Pantaleon page 22. Vowes of Deaâ—tons touching mariage or single life fondly allowed of The Councel of Laodicia vnder Valeut 〈◊〉 Anno 368. Lay men axacted vpon which had married 2 wiues Concil Laodicenum Error of Baptising forbidden for 14 dayes after beginning of lent Marriage forbid with Heretikes The Councell of Toledo vnder Arcadius Honorius Anno 395. Articles of diuinity and humanity in Christ Deaâ—ons Excommunication of Parents A great and vnmeete absurdity The 5. Councel of Carthage vnder Aurelius Bishop Anno 438. Present therat 74. Bishops Present thererâ— 74. Bishops Marriage of ecclesiasticall persons forbidden A constitution concerning Chappels and Aulters of Sayntes Superstitiouse woorshipping of Saintes withstood and disanulled The 6. councel of Carthage vnder Aurelius Bishop there Anno 457. Present thereat 217 Bishops Apeale to the See of Rome laboured for by the Bishop there Augustine was present at this Councel Note The impudent forgery of the Bishop of Rome A Relation vnto the 4. Councelâ— holden there A decree touching repentaunce The Councell called Mileuitana about the time that Hilarius entred againe into Rome â—n 420. S. Augustine was present thereat with a great nuÌ„ber of Bishops Sute of appele to the See of Rome forbiddeÌ„ Diuorcements Superstition of vowes confirmed Virgins to be couered before the age of 25. yeeres Auncient ecclesiasticall wryters so farre foorth as they are witnesses of the auncient and first church of the Apostles haue wel deserued to be allowed of Other writers oftentimes erâ—ing by admonishment haue amended Without choice be made al writing or testimonies of the fathers may not be allowed Origen was Biâ—hop of Alexanâ—ria Anno 235 â—n some points â—e is a witnes â—rofitable With his wriâ—ings he mixed â—any false and â—â—surde opiniâ—ns Origen Error touching righteousnes His error touching workes and vertues 〈◊〉 fault in Origen where he afterwardes corrupteth that which before he applyed wel He alleâ—geth â—â—stification by â—aith Variety in hys interpretation His corrupting of sentences greeuously erronyous Origen vnderstandeth the holy Ghost amisse Note his error in preferring Peter aboue all the rest of the Apostles Mat. 16. Mat. 20. This Dionysius is thought to haue byn the Disciple of Origen and also thiefe schoolemaister of the schoole in the City of AlexaÌ„dria Anno 250. Popes of the later times haue digressed from the auncient rule of the Church Dionysius testifieth that there was no Masse but Communion in his time His testimonies touching baptisme annoynting Communion ordering of priests and a godly order in burying the dead Ceremonies were the beginnings of monkery Tertullianus Apher was famous in Anno 230. His errors touching mariage His errors touching Saincts His errors touching traditions And touching custome Also touching Baptisme Touching birthdayes and buriall daies Cyprian Bishop of Carthigâ— and dyed a Martyr about the yeere 275. Note his error touching baptising by Heretikes Touching reâ—â—issioÌ„ of sinnes His error touching original sinne His error touching suche as slyde away froÌ„ the Churche Bycause Cyprian vsed the word oblatioÌ„ for the Lords supper therefore the aduersaries ratify their masse Augustines interpretation of the wordes Sacrifice and oblation The opinion of Irenaeus touching oblation Sacrifice and oblation how to be vnderstoode Certain wordâ— in Cyprian which the late writers do wrest contrary to good meaning Testimonies of antiquitie doo not defend later abuses Basilius was Bishop of Caesarea in Capadocea abowte the yeare 370. Touching rightuousnes Basilius first inâ—stituted the oâ—â—res of Monkery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punishmentes This Gregory is supposed to be 〈◊〉 which was 〈◊〉 in the Church Anno. â—â—85 Errors of the Godly are not to be opposed against the word of God What the Aduersaries do alleadge out of Basilius Basilius his opiâ—nion touching Saintes or thâ— holy ones Epiphaniâ—â—â— Idolatry detected by hym â—oannes Chrysostomus vixit cirâ—iter annum Doâ—ini 404. â—piscopus Conâ—aÌ„tinopolitanus â—is errors touâ—hing remission â—f sinnes Chrysostomes commentaryes touching iustification and faith His opinion touching faith A true testimonie of remission of sinnes giuen in time of Darkenes Chrysostome doth not mention of any priuate masse in his time Ambr. vixit circiter annum 376. Episcopus Mediolatiensis creatuâ— 377. S. Ambrose his true testimony touching remissiou of sinues Rom. 5â— Note his worthie testimonie touching Iustification Psal 32. Ambroslus ad Demetriadem Virginem Sanctus Hieâ—onymus Stridonensis per totum â—errarum orbeÌ„ notus in Bethleem illustris habitat Anno 387. Writing against Iouinianus he confirmeth superstitious doctrine touching manâ— traditions His mistaking of matrimony His errors touching difference of meats Rom. 14. His right opinion touching mans regeneration His misvnderstanding of sinnes In Hieromes wrytings are many and no smal errours Aurelius Augustinus Bishop of Hippona and Disciple of Hierom liued in Anno. 395. In Augustines time there had crept in Philosophicall opinions confirmed by Pelagius His error by confirming of Merits by woorkes Augustine in his time restored a fresh the Gospel touching grace and fayth in Christ His good Opinion touching the enioying oâ— spirituall motiâ—ons Augustines proâ—fitable difference betweeâ— the letter and the spirit Righteousnesse what it is The doctrine of the Gospel what it is Scotistae subtil desputers This Scotus lined about the yeere 1298. Deliuerance from the Lawe What it meaneth Examples of the first age Note the Consolation iâ— the promised Sauiour vpon deliuerance from the Law Law moral and the deliuery therefrom That some of â—he aduersaries â—oe touching Augustines interpretation 〈◊〉 the interpretation of late writers vpon Paul Priuate hate of the aduersaries toward the truth Aristophanes That is they be haue themselues most shamefully beastly and contemtuously in contemning the mightie and meruâ—ilous woorkes of almightie God An eâ—hortation â—o the Godly â—eaders In 〈◊〉 time Kings and Bishops set themselues against the mariage of Priests The causes Augustines affirmation touching the regenerate man not iust by workes but by fayth Psal 144. Confession Contrition Trust in the Lorde Fayth touchinâ— righteousnesse howe to bee vnderstood Monkes erring all the way in expounding Paules meaning Augustine beleeued touching grace and faith the very same which the later age teacheth Pelagius his hereste in estimation Ceremonies in Augustines time Mans traditions better esteemed then the commaundemenâ—â—s of God Note Augustines sounde iudgement touching the ouerthrow of mans traditions Sermons touching Purgatory frequented in Augustines tyme. S. Augustines words of prayer wrested by the Papistes for oblation of the sacrament of the dead Augustines
Neither doth the cannon of Basilius containe this oblation but after this I will speake more concerning the Lords Supper These things onely haue I added too the ende I might declare how that in tymes paste the auncient writers now then haue borrowed incoÌ„uenient speeches of the people as it is wont to happen in all ages Somtimes they are ouercome with iudgments examples of the multitude w c is not godly that they bee drawen into superstitious by some humane imagination As in the Nicen CouÌ„cel except Paphnutlus alone had w tstood the same the opinion of them had beene allowed for good w c woulde haue made a decree that priests shuld abstain froÌ„ their wiues So did custome ouercome Cyprian and many others insomuch that they did allowe the forbidding of marriage Also the whole Nicene Councel beyng ouercome with the agreement of a multitude or of time ratified the Canons of penaunce which afterwardes brought foorth intollerable erroures Examples also of greate personages doe oftentimes deceaue the Godly Like as the example of Antonius caused many too erre Hitherto haue I spoken of the godly which although they bee holy yet notwithstanding very many of them are weake Nowe will I proceede further touching those which doe transgresse Sometimes the Godly doe vtterly transgresse and lose the holy Ghost as I do iudge that Origen did vtterly fall especially if hee affirmed those moÌ„struous errours That there shoulde be innumerable worldes That the very Diuels at the last day shoulde be saued Tertullian also doth vngodly disallowe the seconde marriages but peraduenture they haue afterwardes repented For many hauing fallen in deede both in life and doctrine haue and yet at length doe amende And very oftentimes doth it happen that holy men doe thorowly fall and doe not iudge according too the worde and spirituall light but are deceaued by the imagination of reason which notwithstanding afterwardes doe better aduise themselues Like as Gedeon altogether traÌ„sgressed when by mans aduise and counsell he ordayned straunge kindes of woorshipping God Of all these followeth this conclusion although the true Church which is but small in number retaine the articles of the faith yet notwithstanding the same true Churche may haue her faults obscuring the articles of the fayth Furthermore many doe so fall that they altogether allowe and ratifie wicked errors against the articles of the faith although peraduenture som of them do afterwards ameÌ„d First therefore when the autority of the Church is alleadged wee must searche whether it be the consent of the true Church agreeyng with the worde of God Secondly it is so to be saide that the writers which are extant haue oftentimes fallen and peraduenture some of them were no members of the Church at all Thirdly an other Difference is too bee added In that societie which is called the Churche there is a greate number of vngodly persons of whome many excel the others in autority outward shewe of religion opinioÌ„ of doctrine such as were the people of Iuda in the tyme of Hieremy the Bishoppes wicked priests that alledged against Hieremy the autority of the seate of the lawe the very promises affirming that the lawe shoulde not perishe from the Priestes they denyed that their congregation coulde erre when notwithstanding they did altogither erre and disgereede in matters from Hieremy Also in Christes tyme there were very fewe godly persons namely Zacharias and Symeon Furthermore when the vngodly multitude hath autority in the Churche it ordaineth many false and wicked thinges in the name and vnder the title of the Churche Such alyke multitude firste embraced the application of Masses for the quicke and dead moreouer the estimation of vowes and woorshipping of Sainctes afterwardes the very example of these thinges did hurt the godly And such a multitude decreede in a certaine Synode that marriages of Priestes shoulde vtterly be taken away For it oftentymes comes too passe in the churche that vngodly persons of excellent wittes boldly challenge vnto themselues the ordinance of religion by mans wisedome who when they bee not mooued or affected by the woorde of God but are led therevntoo by the imagination of reason and seeke for apte opinions for their purposes do breede wicked errors lyke as Samosatenus Arius and Pelagius Others seeke to establish merites or seeke for fayre kinde of gouernement good ordering of the people and with these causes are mooued to the institution heaping vppe of sundry ceremonies as the Monks do as Gregory did and as at this day the Popes bishops Princes many learned meÌ„ desiring to ordain a forme of the church are mooued with mans wisedome reiecting the word of God wil establish a church according to their owne imaginations neither doo they see it is a horrible impiety to slide away froÌ„ the word of God to seeke god without his word to ordaine meanes maner of worshipping god by maÌ„s opinioÌ„ without the expres coÌ„maundement of god to chauÌ„ge the true opinions oppresse the purity of gods word When therefore the autority of the Churche is obiected vntoo vs as of the application of Masses the church doth not erre The Churche hath thus many ages vsed Masses Therfore this custome is to bee obserued We must answer vnto the Maior The vniuersal churche which is the multitude of them that gouerne in the church may erre as the Bishops and Priests in Hieremies time in Christs time did alsâ—â—rre And although besides that number there are some godly persons which retaine still the Articles of the faith Notwithstanding euen they beeyng moued with examples doe 〈◊〉 yeelde vnto certaine erroures whereby it comes to passe that they retayne the same articles of faith lesse pure then they ought too doe Like as Bernarde is seene too haue had better iudgement then others although yet hee yeelded and condiscended vnto many errors to the abuses of Masses too the Popes power too vowes and woorshippings of Saintes Therefore the autority of the multitude is not at all to be alleadged against the worde of God But we must returne to the rule If anie man teach any other Gospel let him bee holden accursed Gal. 1. Let the chiefe autority â—e of the worde deliuered by God Afterwards that is to be reputed the church which agreeeth with that worde as Christ saith My sheep heare my voyce Iohn 10. and Sainte Augustine sayeth The question is Where the Churche doeth consist What shall wee then doe Shall wee seeke the same in our woordes or in the woordes of the chiefe head thereof our Lorde Iesus Christe I thinke thâ—â— wee ought too seeke the Churche in his woordes who is the trueth and 〈…〉 â—est his owne body But heere obiection is made if the autoritie of the Church bee refused â—henis graunted too much and 〈◊〉 large liberty vnto the malaperâ—nesse of mens inuentions For
marriage after her firste deuorce at Rome That Synode also confirmeth the superstition of vowes it alloweth virgins to be couered before fiue twenty yeeres of age contrary to the auncient Canons Although therfore touching doctrine it pronounced thinges which were very well to be borne withall yee afterwardes notwithstanding were added some stubble and superstitious constitutions Wherefore not all the decrees of the CouÌ„cels without choyce are to be well allowed of And yet notwithstanding we must confesse and acknowledge that godly Councelles haue wel deserued to be borne with and allowed bicause they haue retayned and conserued some Articles of Christian doctrine And concerning these things it is profitable to retayne the Testimony of Councelles and of Antiquity Of auncient Ecclesiasticall writers THese also haue well deserued of especially so farre foorth as they are witnesses of the Auncient and first Church of the Apostles For they confirme vs with their testimony as touching the Trinity of the natures in Christe of baptizing infantes of the vse of the Lordes Supper of ordayning ministers touching marriage of ministers touching the vse of thinges indifferent touching repentaunce of those which haue transgressed As concerning all these articles there are recited examples worthy of memory froÌ„ the Apostles which doe mainteyne and defende our doctrine But some of them haue ben more diligent in some matters as it is the nature of man they doe often rashly and vnaduisedly powre out absurde and false opinions whereof if they had beene admonished they woulde vndoubtedly haue corrected them Oftentimes when they thought not amisse yet coulde they not so perspicuously or plainly declare their opinions as they would OfteÌ„times by reason of the custom of times and ages they did more obstinately defende their present traditions And they haue also nowe and then false opinions Wherefore without choyce to be made all writinges or testimonies of the Fathers may not be allowed and oftentimes they theÌ„ selues doe contende amongst themselues neither is it a thing seldome seene that a man disagreeth from him selfe Wherefore the iudgement ought to be giuen according to the writing and saying of the Apostles But I now set downe examples Of Origen Origen recytyng the examples and sentences of the Apostles and of the auncient Churches is a witnesse very profitable for the posterity concerning some articles touching the Trinity touching the twoo natures in Christ touching Baptising of Infantes Originall sinne vse of the Lordes supper and certeine other things But he hath mixed many false and absurde opinions with his writinges whereof some were disallowed euen in his tyme. Hee fayned or imagined that before this world there were many moe worldes Hee imagigined that the tormentes ordayned for Diuels and damned persons should haue an end These thinges did that his age reprehend and disalowe Vpon the Romanes 3. Where hee handleth this proposition Wee are iustified by fayth not by woorkes Hee vnderstandeth by a figure Synecdoche wee are iuste by fayth that is too say through a perfect fayth conteyning all vertues that he declareth he saith the same may be spoken of other vertues as by mercy wee are iust namely beyng perfect comprehending all other vertues This is to say none other thing but that men may by reason of theyr woorkes and vertues haue remission of sinnes and are iuste And when they doe not diligently consider what Saynt Paule goeth about what hee calleth Fayth what that exclusiue particle not of woorkes meaneth he addeth heerein confused and troublesom interpretations neither doth he agree with himselfe For sometimes hee vttereth some one tollerable saying but the same doeth hee afterwardes corrupte Like as that in the fourth to the Romanes where he thus argueth that the beginning of iustificatioÌ„ from God is fayth which beleeueth in hym that iustifieth and this faith when she is iustified aâ—ideth firme in the grounde of the soule as the roote of a tree beeyng watered with a shewre that when by the lawe of God it beginneth too bee tilled streight way out of the same there springes braunches which beare the frutes of woorkes Not therefore out of woorkes the roote of righteousnes but froÌ„ the roote the fruite of woorkes doth growe that is to say from the roote of righteousnes wherby God accepteth righteousnes without woorkes In the 3. cap. Rom. where he intreateth vppon this sentence Where is then thy glorying hee nowe seemeth to come nearer vntoo the minde of Saint Paule he graunteth this exclusiue particle that Men by fayth onely are iustified and he alleageth the theefe vpon the crosse and the women mencioned by S. Luk cap. 28. Thy fayth hath saued thee But after declaring these thinges he seemeth thus too meane that a man at the beginning doeth obtayne remission of sinnes by faith onely Afterwardes that he is iust through other vertues like as he sayeth afterwardes Faith is reputed for righteousnesse vnto him which is conuerted but afterwardes righteousnesse is rekoned vnto righteousnesse Furthermore there is a meruailous varietie and doubtfulnesse of his interpretation although he graunteth in the beginning that Man may obtaine remission of sinnes onely by Fayth yet notwithstanding if afterwardes he imagine that such as are conuerted be without sinne by reason of other vertues hee then disagreeth from Saint Paule and the rest of diuine Scriptures according to that saying of Dauid No man lyuing shall be iustified in thy sight Psal 143. Agayne If we say wee haue no sinne c. 1 Iohn 1. In y e 7. Chap. he saieth playnely that the holy ones doe resemble in theÌ„selues the person of others when they attribute sinne vnto theÌ„selues as it is manyfest in Daniel Not in our righteousnesse but in thy mercy thou wilte heare vs. Suche like sentences doth hee corrupt and teacheth either trust in a mans own righteousnesse or els desperation Chap. 3. Ro. he saith Without the law is the righteousnesse of God made manifest That is to say without the naturall lawe there are newe lawes giuen vs in the Gospel as that which is mencioned in Matth. 6. Let not the right hande knowe what the lefte hande doeth This lawe saith he was before vnknowne Agayne the lawe is spirituall He vnderstandeth onely touching the allegory that is ceremonies haue their allegorie and oftentimes hee vnderstandeth the holy Ghost amisse not conceauing of the motions of the holy Ghost but onely of the allegoricall interpretation or meaning In the eight chapter that which was impossible vnto the Law bycause it was weakened through the flesh he applieth the fleshe vnto the Lawe the fleshe of the Lawe was weakened that is ceremonies were impossible vnprofitable c. But S. Paule meaneth the flesh the nature of man The lawe was weakened by fleshe that is it coulde not bee fulfilled by humane nature These places doe shewe that Origen ranne clene beside the high way and did not vnderstand here what Saint Paul meant I could collect
many light or sieÌ„der matters as where he sayth That Peter excelled the rest because it is sayde vnto him in the plural number it shall be loosed in the heauens and to al the whole coÌ„pany of the Apostles it is sayd in the singuler nuÌ„ber it shall be loosed in heauen But these trifles I let passe yet it proficeth the learned and such as apply their iudgementes to reade the auncient writinges first by reason of historicall testimonies theÌ„ bicause the coÌ„ference of them sharpneth the wits exerciseth the studious So shal the reading of Origen profite them which before are rightly instructed doe holde fast the summe principles of christian doctrine Of Dionysius There is one booke which Dionysius writt touching the ecclesiastical hierarchy and it is for the history profitable the rest conteyneth vaine matters of knowledge For there the ceremonies of the Sacraments are set down and the ordinaunces of the Church it appeareth in those dayes that there were mean ceremonies as yet And especially the ordinaÌ„ces of the Masse are there too be coÌ„sidered so that it appereth the later popes that haue byn in the church haue in their time digressed farre froÌ„ the ancient rule of the church They vsed to recite certein Psalmes certeyne lessons cut of the Gospel they made also Prayers for the church for the coÌ„mon weale After this the priest staÌ„ding at the table recited the wordes of Christe concerning the Lordes Supper Furthermore he distributed the sacrameÌ„t vnto the people lastly folowed a giuing of thaÌ„ks This was the ordinary maner of their masse wherby it playnly appeareth that the Masse was only a Communion and that there were then no priuate Masses but that is also to be meruailed at that there is no mention at all made of oblation no nor so much as the rite or maner of him that doth offer These things specially it is profitable too obserue in Dionysius that wee may oppose antiquity against those which defend the abuses of their Masses He maketh mention of Baptisme Anointing Communion and as I said of the ordeining of Priestes and of them which made bowes and of those which annointed the dead where he declareth what maner ceremonies they vsed at funerals when the dead body was placed in the Church in presence of the people there were recited certeine lessons out of the worde of God touching resurrection The people also after this was bid to geue thanks in theyr prayers that suche a one had departed out of this worlde in the knowledge of the Gospel And herevntoo was added an exhortation that euery one touching himself shuld pray for a Godly ende out of this life This was an order very godly and woorthy of commendation For what greater benefites may be deuised than in that greate agony firmely too retaine in minde the knowledge of Christe to be helped of Christe and saued by him This better ceremony the latter age hath vtterly abolished retaining and heaping vp of others farre woorse Also Dionysius addeth that after this exhortation the Priest weâ—t from his former place and powred oyle vpon the corps and prayed that God woulde pardon his infirmity which was remayning after the tyme of his conuersion Afterwardes the coarse was laide straightway in the earth These onely were the ceremonies of burialles at that tyme there was as yet no mention in the Masse of them that were departed much lesse was the body of the Lorde offered for those that were dead This prophanation or abuse of the Sacrament was added in the latter age Thus much concerning Dionysius wherin although ceremonies apeare somewhat lesse faulty yet notwithstanding were they the beginnings of Monkery and this thing was woorthy of great reprehension that it maketh no difference betweene the sacramentes appointed by God and mans traditions Touching thing anoynting hee speaketh al one as of Baptisme and he maketh by thinges equall with thinges of substaunce And it preferreth the ordering of Monks before the institution of Ministers which is greatly too be dispraysed when as the institution of Ministers pertaineth vnto the preaching of the Gospel And that ordering of Monks is superstitious and is only ordained for a kinde of woorshipping God not allowed of according to that saying They woorship me in vaine teaching traditions of men Mat. 15. And yet Monkery is there called perfection Therfore let these testimonies of this Dionysius be of force so far as they pertaine to the history that wee may know what ceremonies were then vsed But let no doctrine or lawes be instituted by his descriptions Of Tertullian Tertullian rightly confuted Martyon and other Heretikes of that seet He conteineth profitable testimonies of the Trinity not recyting his opinion therein but the ancient opinion receaued from the Apostles Against Praxea he hath a large lightsome testimony of the worde that is of the sonne of God that he is the second person yea before he toke vpoÌ„ him humane nature But yet the auncient fathers doo also reprehende his errors namely that he disalloweth the second marriages and in that he very fondly alleadgeth That a man may not lawefully marry the wife of a Christian brother that is dead for saith he who so marryeth the widow of a Christian marrieth the wife of a brother deceassed therefore hee doth not right Hee doth also tryfle as touching the kingdome of the sainctes when they fained that it shoulde endure a thousande yeeres in this corporall life before the consummation of the worlde and before the last iudgement too others by a little and a little rysing sooner too others rysing later This Iudaicall doting opinion is altogither to bee excluded out of the Churche In his litle booke De corona militis hee speaketh many things concerning mans traditions and very sharply hee declameth touching custome that it is too bee reputed for a lawe By meanes of these sayinges wrested a wrong way in the Churche as it happeneth might greate errours bee established in all ages bycause mans circumspecyou and vigilancy can neuer bee such and so greate but that some peruerse customes doo creepe into the churche some tyme. Moreouer Tertullian rehearseth very childish fashions namely that for seuen dayes after Baptisme there bee no vsing of bathe or entering into baine Also that vnto such as werâ— baptised milke and hony shoulde be giuen too taste Hee sayeth also there Wee make once a yeere oblations for the soules departed and for the byrth dayes of those that are liuing That thing now do our aduersaries vngodly apply vntoo Masses for the soules departed But why doo they leaue out the byrth dayes if they giue so much credit to the autority of Tertullian But hee maketh no mention of the Supper of the Lorde But at the byrth dayes and buriall dayes there was meate brought intoo the Churches and other giftes was bestowed vpon the poore people These they called offeringes and
if any man obiect vnto vs the tyme wherein Augustine liued let him knowe that in deede all the rytes or ceremonies of his tyme did not please Augustine for hee complayneth that many â—â—perstitious opinions then remayned still in the Churche That mans traditions were esteemed better then the commaundementes of GOD and that ceremonies were so encreased that the 〈◊〉 of the Iewes in tymes past was more tollerable than of the Churche in Augustines tyme. His woordes are these vntoo Ianuaâ—ius in his 119. Epistle Yet notwithstanding the same Religion which in a very few and moste manifest sacramentes of honouring GOD The mercy of God woulde haue to be free doo they suppresse now with seruile yokes that the state of the Iewes was more tollerable to them in tymes past which were yet subiect vnto Gods lawes and not vnto mans And firste touching mans traditions hèe sayeth Al this kinde of matter hath his free obseruations And afterwardes hee willeth that vnprofitable traditions of men shoulde be cut off Therefore by this it appeareth Augustine dooth not so allowe the ceremonies of his tyme that hee woulde tye or binde the Churche vntoo that rule for there were many thinges then receaued in the Church which in deede himselfe dooth not at all allowe of Nay rather hee woulde those too bee founde faulte withall and reformed And certayne other thinges there were which after the maner of his tyme hee obserued So that wee all doo yeelde much vntoo present manners or fashions of their tyme. In this mannes tyme speeches of Purgatory began euery where too waxe ryfe which hee neither refuteth nor confirmeth Only hee declareth saying there were certaine persons which so thought that the soules of the godly were purged after that they departed out of their bodyes But in his 9. booke of Confessions hee requyreth of God in his prayer for his mother departed in these words Lorde inspire thy seruauntes that they may remember my father and my mother at the Alter Neither doth hee require any thing more Nowe although this be spoken modestly by him yet now it to wickedly wrested too the oblation of the Sacrament for the dead such as was not in Augustynes tyme. And there were vowes accustomably vsed at that time and the Question was asked whether marriages after vowes contracted might bee dissolued yea or no. Touching this matter the opinion of Augustyne is extant in decretis 27. q. 1. c. Nuptiarum Here although Augustyne attributed more vntoo vowes then was conuenient yet he pronounceth that marriages contracted after the vowes are not â—oo bee dissolued And hee affirmeth them too bee mariages indeede Bycause the one person ought not returne vntoo the vowe again with the iniury of the other Neither is the bonde made frustrate betweene both persons yea although one of them haue brought with him the chaunging of his former purpose These thinges briefly dooth hee speake in that texte But the error of vowes was then of more valure then this mitigation of Augustyne Therefore the constitutions which afterwardes folowed in the church did separate and diuorse Mariages Augustine also then saw that this distractioÌ„ was faulty but he did not sufficiently consider what fault might be euen in those vowes theÌ„selues which was a more obscure and darke thing to be discerned For hee was ouercome with vulgar opinions of his tyme Now was the custome receaued of making vowes A number liuing in that kind of life were greatly meruailed at and admiration of such hindereth or hurteth iudgement Hee therfore did not at al dispute whether vowes were of force yea or no when as indeede there were many errors wrapped in them they were accompted for woorshipping of God for a singular merite of righteousnes for perfection also to a great many they were impossible These if he had first refuted he might the better beene able to haue prohibited the separation and diuorse of such mariages Therfore it is manifest that in those dayes there remained many abuses in the Churche wherof althogh Augustin was against some of them yet he tooke in good part others some which after they be discouered ought not too be defended Moreouer although the exaÌ„ples of the ancient fathers were after a sort dissembled in their tyme yet nowe ought they not at al to be applyed for the confirmatioÌ„ of greater abuses as for exaÌ„ple this consequeÌ„ce is of no force As admit Augustine biddeth that prayer be made at the alter for his mother departed Ergo Masses are too bee allowed for those which are dead Or else certaine persons in Augustines tyme did thinke that there was a Purgatory Ergo Masses pardons and other foundations deuysed for the dead are to be allowed For as yet in Augustines tyme these monstruous impieties were not at al heard of although by litle litle the seedes of such impiety were sprinkled Of Gregory Romanus Gregory entred into the Popedome Anno 593. 157. yeres fully expyred after the death of Augustine In the meane tyme many Barbarous nations flocked togither intoo Italy as the Gothes Lumbardes and their confederates And not onely the studies of learning were put too silence and the Churches were neglected but also those same Barharous nations which possessed Italy eyther brought in with them or easily receaued amongest them many superstitious opinions Therefore in shorte space after encreased many abuses and that greatly During that troublesome state of Italy it seemed a peculiar felicity too bee out of the country too dwell a farre of in some solitary place either without their housholde without children and not too beholde the destructions of theyr Cities and spoyling of theyr natyue country For it is a miserable thing too say that which Aeneas sayeth Et quorum pars magna fuit Signifying that hee himself was one of the chiefe beholders and sufferers of the trouble Therefore men of modest conuersation which kept houses and families did thinke those which liued solitarily to be happy for theyr tranquility So encreased the admiration of men to wards Monks or solitary persons and many began to seeke for and to loue solitarily by places Moreouer barbarous people meruaile at and are in loue with newe fashions which haue a shewe of excellent godlinesse and as it were of fellowship with God It was therfore not too bee merualled if than the crewes of Monkes increased that plausible opinions touching that kinde of workes did spread further abroade and that the light of the Gospel touching true fayth and true worshipping of God was then extinguished Also the Barbarous people were wel pleased with the worshipping of Sainctes Afterwardes when it was once receaued too reuerence or honor them namely the saincts with Images and peculiar temples after the Heathenishe manner the custome increased by the imitation of those in greate autority And by litle and little it came to so great vngodlinesse that this woorshipping of Sainctes in
these later dayes differed nothing at all from the manifest Idolatry of the Ethnickes in tymes past For they nowe called vppon S. Anne S. George and others none otherwyse then the Ethnicks did vpon Iuno Mars or Hercules They ranne to theyr Images and the Bishops with greate autority confirmed that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolomaniam mad woorshipping of Idols yea and theyr doctors and learned men commended them for so dooing And in such kinde of worshippinges consisted the whole suÌ„me of religion But al this while touching inuocation vpon Christe touching fayth in him there was greate silence amongst them The beginnings therefore of such and so greate impiety were too bee taken heede of which indeede Gregory himselfe greatly confirmed who first than instituted the publique ordinaunce of calling vppon sainctes who commaunded that Temples shoulde bee dededicated too the bones and dust of those Sainctes And also at that tyme crept in an opinion touching the oblation of the body and blood of Christe too bee made for the dead This opinion brought foorth horrible prophanation or abuse of the Sacrament Therefore although after Gregories tyme greater darkenesse ensewed yet notwithstanding these errours at that tyme remained in the Churche A false perswasion brought in by Monkery Of woorkes deuysed without the commaundement of God praying vntoo Sainctes and the oblation of the body of Christ for the dead These errors afterwards haled with them greate ruyne of GODS Churche Therefore the state of Gregories tyme may not bee a sufficient rule too reforme the Churche which thing the more euident that it may appeare I wil firste recite more manifest faultes in Gregory and afterwardes I wil dispute vpon a fewe things pertayning to the Lordes supper Gregory in Libro 3. Epistol in that his Epistle vntoo the Bishoppe of Catanea in Cilicia giueth charge that Subdeacons or Deacons shoulde not vse the company of theyr wyues which they had maried before they were ordered When as in deede the people Siculi before theyr tyme had obserued the maner of the Grecians and did not forbid the husbands to vse the company of theyr wyues This faulte is heere nowe sufficiently manifest For no godly person can allowe the separation or diuorse of lawefull matrimony Hee telleth that there was one called Speciosus which had rather leaue and forgo his function of beeing Subdeacon then too wante the company of his wyfe This whosoeuer hee was no doubt was indewed with sounder iudgement in this poynt then they which sought the separation or diuorses of such marriages This increased the offence of Gregory that hee woulde haue this tradition to be receaued in the Churches of those people called Siculi Which at that tyme according to the decrees of auncient Synodes or Councelles retayned still marriages in all theyr Ecclesiasticall degrees neyther did they burden theyr Deacons with vowes or any other persons Why dooth Gregory heere take vppon him the rule and gouernement of other Churches When as indeede hee declameth so tragically that hee abhorreth from the name of the vniuersall Bishop Further more why dooth he there disanul marriages where the Deacons are not burdened with vowes Why doth he not heere stande in awe of the autority of former Councels This faulte where it containeth manifest vngodlynes and tyranny it is very euident that this age wherein Gregory liued was not without greate errors And howe vniust is hee againe towardes those which at theyr fathers requeste were froÌ„ theyr infancy brought vp in monasteries and afterwardes beeing young men desired an other kinde of lyfe Touching these hee aunswereth againe that it is wickedly done of such too forsake that monastical life This straitnesse is not so much therfore to be found fault with bycause it was made an iniury too that young age but also bycause it greatly stablished superstitious opinions touching Monkish tradiâ—ions The thirde offence in him I wil also adde heerevntoo which is manifest Hee was seduced with night visions too allowe or bring in the oblation of the sacrament for the dead Hee maketh mention of twoo which after theyr death had serued in bathes Whereof the one requyred that oblation of the Sacrament might bee made for him that hee might bee deliuered out of those paynes and punishementes From these visions he groundeth doctrine in the Churche contrary too the expresse woorde of GOD as it is written Deut. 18. Thou shalte not aske counsel at the dead and as it is also written Esay 8. Should not a people in quyre at theyr GOD from the liuing too the dead Ergo what kinde of state â—oever the soules of those departed are in after this life Yet notwithstanding from visions orsights wee ought not to take any dotrine of confirmation or otherwyse And againe who seeth not that it is a fained fable wherehee saieth that after death men became bath keepers This fable is lyke the fayned tale of the daughters of Danaus which drawe vp water with a siue We haue not here determined to recite this Catalogue bycause we would adde herevntoo the confutations of his errors which else where are 〈…〉 I onely meant here to rehearse his faults to the end it might appeare that they are 〈◊〉 which were so greatly in loue with the fathers as though they had bin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliaâ— Innoxii Men blamelesse or without fault and neuer doo disagree from the expresse woorde of God Allthough therefore the better learned Fathers now and then do somewhat to the purpose admonish vs yet we must euen iudge of them by the worde of God Therefore omitting other confutations I will nowe further adde certaine thinges briefly touching oblation for the dead Wee neede not inquyre whether there be any Purgatory yea or not this question pertaineth nothing too the oblation Although there were a Purgatory yet it is wickedly doone too offer the Sacrament for the dead There are many most stronge argumentes to prooue the same The first is vngodlynesse too ordayne a tradition in the Churche without the commaundement of God Againe the application of the Lordes supper for others is made without any commaundement of God or testimony of Gods will Ergo without all doubting this application is wicked Many sentences confirme the Maior as namely this Thou shalt haue none other Gods but mee Exo. 20. Lo heere the worshipping of strange Gods is by expresse commanndemeÌ„t forbidden And hithertoo pertaineth that saying Esay They worship mee in vaine teaching traditions of men Againe S. Paul sayth Rom. 14. Whatsoeuer is not of fayth is sinne Furthermore woorshippinges or seruice without the commaundement of God can not be done by fayth But the worlde perceaueth not howe greate a sinne it is too ordaine woorshipping without the commaundement of God too departe from the word of God Of this mischief the Prophetes doo greatly cry out bewayle the blindenesse of men which with horrible boldnes do appoynt
sayeth the man of lawe And Demosthenes disputing agaynst Aristocrates reprehending lewde examples sayeth Suffer vs not to say that this hath beene done but that it is meet and righte to be done The sacrifices offered by the Leuites did not take away sinnes from before the face of God moreouer there was none at all then instituted for the dead Ergo this hath beene an error in later times too offer sacrifice for the sinnes of the dead as the Iewes receaued oftentimes other corrupt lewde traditions amongst themselues For the nature of men is prone vnto superstitioÌ„s eueÌ„ in all ages Therfore in as much as that example is repugnant to the scriptures it is not to be cited at all too confirme superstitions in the Churche These for the most part are the chiefest things which are cited touching Purgatory And therefore I haue heere placed this disputation that it may the more appeare that Gregories faulte or errour euidently which hath confirmed the oblation of sacrifice for the dead is manifestly repugnante vntoo the Apostolicall doctrine VVhich thing seeing it is so the Canon also of the Masse as they call it is to be reprehended wherin is mentioned That oblation of sacrifice was made too redeeme the quicke and the dead VVhat boldenesse was this to transferre the Sacrament for the dead when the institution therof speaketh so plainly of them which bee liuing and of the remembrannce of the death of Christ Gregory writeth that one Scholasticus as he nameth him did make this Canon But whosoeuer was the authour therof and which compyled this Rapsody that cannot be denied that the Latin Canon differeth from both the Greek CanoÌ„s although neither yet do the Greeke Canons agree with themselues but they doe differ in notable places Thus muche haue I spoken touching Gregorie Neyther will I adde heerevntoo the VVritres of later ages For the doctrine of the Churche afterwardes wente further out of course And the Tyranny of the Bishoppes of Rome encreased also when as Gregory euen yet himselfe refused and greately dispraysed the name of the vniuersall Byshoppe as certeyne his Epistles in his thirde booke of Epistles doe testifie the same I coulde annexe herevntoo the complaints of auncient writers touching the couetuousnesse of Bishoppes and the ignoraunce of them in times paste which if there were no other thing yet in this pointe they admonishe vs. That the Churche oughte not too bee gouerned according too the Example and state of that tyme. But in the reuelation of Saynct Iohn there are horrible Figures expressed which no doubte signifie the ages of the Church and doe shew that wicked Teachers shall forthwith swarm in the Churche and shall with Tyrannicall rule oppresse the trueth And the Hystories of Councelles doe shewe howe greate rage hath possessed the myndes of verie manye Byshoppes which too defende their vngodlinesse haue by woonderfull Subtilties kyndled the hearts of Princes and of the Common peo-people as nowe the Bishoppes of Rome and other Bishoppes by all cunning sleightes endeuour themselues to prouoke the mindes of Kinges to rayse vp ciuill warres in theyr territories and dominions Basilius in the ende of his booke De Spiritu Sancto with what tragicall complaynt he doeth bewayle the fury of those Bishops in hys tyme and theyr impiety Hee declareth that they sought to defende theyr wicked doctrine by seditions and by slaughter of the people And hee writeth vnto the Italian and French Bishops in this maner Euersa sunt veritatis dogmata Confusae leges pietatis Ambitio non timentium Deum rapit gubernationem Ecclesiarum Nec additus est ad honores nisiper impietatem vt quisque est ratiocissimus audacissimus in lacerandis pâ—js veris dogmatibus ita maxime dignus Episcopi honore iudicatur Perijt grauitas sacerdotibus conueniens desunt Pastores qui eruditione gregem Domini pascant which may thus be englished The doctrines of trueth and religion are turned vpside downe the lawes of Godlinesse are confounded desire of promotion in those that feare not God greedily catcheth houlde vpon the gouernment of the Churches Neyther is there anye other way vnto honour and dignity but vp vngodlinesse And as euery one is moste rauenous and fierce in dismembring and rending in peeces the godly true doctrines of the churche so is he specially iudged woorthy too enioy the dignity of a Bishop Grauity befitting the Ministery is vtterly gone And the Sheap-heardes that shoulde feede the flocke of the Lorde with learning are wanting So and in such manner doeth he describe the Bishoppes in his time vnto whose vices the latter ages haue added Lordly rule and Tyrannies Seyng therfore it is manifest that that age was not without faults we must graunt vnto the Church that touching doctrine shee woulde aske Councell at the woorde of God as the heauenly Father hath commaunded That we shoulde heare his Sonne Mat. 17. And Dauid sayeth in his 119. Psalme Thy worde is a Lanterne vnto my feete c. These testimonies touching the faultes of auncient writers although I haue ouerpassed many absurdities I haue not gathered to that ende that somewhat of their true prayses might bee thereby diminished For I beleeue the most part of them in those pointes were both godly and excellent men and cerâ—eyne of them no doubt haue well deserued to be well thought of But yet they themselues woulde not that theyr owne wordes should be preferred before the doctrine of Christ Moreouer euen these our aduersaries w c obiecte vnto vs the autority of y e fathers do also abuse very much the testimonies of theÌ„ Although in those dayes the seedes of errours were first sowen abroade yet so pernicious abuses had not as yet crept intoo the Churche There was at the beginning a certayn maner of calling vpon Sayntes But afterwardes how muche wickednesse followed Therefore the declamation of Nazianzen is not too bee cited for so muche as that Age of his was ignoraunte of this newe deuised Idolatry But why doe the Aduersaries lay for themselues the autority of the Churche when as they contende not with vs touching doctrine nor touching Religion but concerning their sensualities and promotions they will not haue theyr peaceable estate too be troubled This is one and the onelye cause why they desire our subuersion For there are certaine opinions more clearer then the Noone day And yet because they would oppresse the same they put in practize open crueltie they kill and sley the Godlie learned and good men yea and the Ministers of the Churche for marriage sake Where shall a man reade this in any place as touching any barbarous fury that men shoulde be killed and slaine for honest marriage sake If they allowe the auncient Churche why doe they not followe the firste tymes Doe they thinke that either Ambrose or Augustine woulde haue allowed of this crueltie in punishing the Innocent Persons No sure they
inconuenience which is wel placed let it not be remoued And as Plato said That as of the doting father so of the fond foolish country are the fashions to be borne withal These thinges are rightly spoken touching charges or functions in the ciuil society of men which beeing without vngodlynesse are borne withal But this Philosophy is not transposed or applyed to subuert the glory of god Errors of doctrin Idolatry ought not to be dissembled Lyke as our sauiour Christe sayth If any man shal deny mee I wil confounde him The first precept sayth Thou shal haue none other Gods but me Exod. 20. This is too bee preferred farre beyonde all humane matters lawes of men gouernemēts ordinary power peace country and concorde There is nothing more honorable then these tytles but yet the name of God ought to be preferred before al these The Prophets and the Apostles without doubte if euer any did loued specially their countrie and tranquillitey therof And yet notwithstanding they were euen compelled to reprehend vngodly traditions and wicked opinions And surely Christ confesseth of himself That he doth bring a kind of doctrine intoo the worlde which shoulde bee as a fire which shoulde kindle greate discordes c. For it is needful that there shoulde bee conflictes touching the confirming of the right ordethowe to worship and serue God bicause the Diuel burneth with horrible hatred against god and so much as in him lyeth endeuours himselfe to extinguish the word of God and stirreth vp vngodly men against God and with himselfe draweth most florishing kingdomes vntoo destruction With these enemies hath Christe continual warrefare Wherefore seeing it is needful that godlynnes must reprehende and abolishe vngodly traditions the Prophetes and Apostles can not chuse but bee the autors of mutations Although in deede politike wisdom abhorreth the name of such mutation And the godly which doubtles are not all fooles or vnwyse do vnderstand how much difficulties or daungers these mutations doo bring with them yet a Christian harte preferreth the commaūdement of God and with a heauenly courage receaueth thankfully al controuersies and vnderstandeth well that these are gouerned by Christ vnto whome as the Prophete saieth al things are in subiection These things briefly do I aunswere not so much vntoo the Oration of Omphalius as vnto the arguments of these wise men which in al their determinations doo preache as concerning eschewing of mutations and the retayning of concorde And although these godlesse men nowe adayes doo make a test of this aunswere yet is it profitable for the godly to consider these arguments least that fayned shewe of wysedome terrifie mens mindes from Godlynesse and the profession of trueth And I wryte these too the ende that youth shoulde bee heereby specially admonished Ungodly people whereas they doo ensnare the mindes of many nowadaies with their intysementes with prefermēt to riches other worldly commodities So do they also againe keepe them fast intangled with these persuasions namely that mutations are to be esehewed that mē ought to embrace brooke wel ordinary power and maintayne the present state of their common wealth These how far they are to be commended Christiā must bee premonished that they doo not forget this precept Thou shalt haue none other Gods but mee Exod. 20. I am sory too see that certayne excellent wittes do togither conspire with the vngodly of our age and are as very firebrandes to inflame Chrstian Kinges vntoo cruelty and to the stablishment of vngodlynesse That is a vertue woorthely befitting mighty personnages and excellent men chiefly too bestowe their industry and whole power and autority in setting foorth the prayse and glory of God This ought to bee the purposed scope wherein al men ought too bestowe their tyme and trauel that euery one in his place or calling so much as in him lyeth bestowe some diligence towardes the preseruation and conseruation of the Heauenly worde of GOD. As for other abiect Parasytes which set foorth taunting and reprochefull bookes I will not as heere speake of them which are of that sorte of flatterers such as Dionysius Siculus Fostered in his Courte which toke vp the Tyrantes spicle from the grounde and licking it with theyr tounges declared abroade that it was more sweeter than that same Nectar I returne nowe vnto those wyse men of our tyme of whome some fayning too bee of the true religion after that they see absurde superstitions of former tymes can not bee excused they apply more smoother interpretations vnto theyr alleadged rytes and decrees bycause they may couertly establishe vngodlynesse by reseruing stil customes and corrupt decrees Such a booke is there nowe set foorth at Colen vnder the tytle of Reformation And I beare reporte that in Italy the Cardinal Contarenus was wonte too say these Lutheranes had doone iniury vntoo the states of Rome when they ascribe vntoo them the offences of the common wryters as of the legends written of that woorke called Dormi securè and of such other lyke wryters and their woorkes That the chiefe prelates of Rome were neuer of that iudgement or else allowed those folish fables So nowe they turne quyte from them these faultes And I know that there are very many euery where which by this newe and straunge kind of comming do seeke to themselues commendation of singular wisedome which for that cause are specially iniurious towards vs that where many thinges are borowed by them out of our bookes w t wee haue corrected they deck themselues with our fethers to the ende they may bleare the eyes of the ignoraūt yet notwithstanding they allow vs euil recōpence for their teaching For they rease not to exercise cruelty towardes vs and again they thinke not that this new sophistry may in tyme to come be the extreeme and vtter destruction of the true religion If malapert wits may haue liberty to deuise gloses false interpretations after their owne mind what shal then come to passe Manifest is the Idolatry in worshipping of sainctes in vsing masses for the dead And yet notwithstāding these gloses do they alledge for the retaining of customes traditions which of themselues are corrupt faulty So within a while after peraduēture they wil excuse the very superstitions of Egypt Be it far from the church therfore to retaine this vngodly pernicious sophistry which is a protestation cleane contrary to their dooing And kinde of worshipping god not instituted by the expresse worde of god of it self is vile corrupt yea although a man imagine what glose soeuer hee wil. As the praying vntoo Sainctes of it selfe is corrupt and vile and vile bicause it is not ordained by GOD yea and againe it is corrupt and vile for this cause for that this selfe some custome yea though a man thinke it other wise dooth attribute honour vntoo Sainctes which is properly due vnto GOD as euery man may heare the same I coulde
affirmation touching mariages contracted Vowes reprehensible Many errors wrapped in popish vowes Augustines time had many abuses whereof some he was against A weake argument wresting the application of authorities by the aduersaries for their masses pardoÌ„s c. Hic Gregorius contra animi senâ—tentiam Pontifex electus anno 593 Long oberdi Encreace of errors Virg. Aâ—neidos 2 Monks had in great estimatioÌ„ where when Barbarous people meruaile at â—hose straunge â—rdinaunces Worshipping of Saincts Idolatry Ignorance in them touching inuocating vpâ— Christ c. Gregory confirmed many vngodly exercises Prophanation of the Sacrament Errors in Gregories time He forbiddeth Subdeacons Deacons to haue the company of their wiues His first error forbidding of marriage His artrogancy and tyranny His second error touching yong men broght vp in monasteries The third error of Gregory in being seduced by night visions That is wil they refuse too be taught of the Prophet who in the mouth of God and seeke helpe at the dead which is the illusion of sathan The Autors purpose vpon the confutation of Gregories errours Oblation for the dead confuted by 〈◊〉 arguments Confirmation of the Maior Confutation of Sacrifice for the deade 〈…〉 〈…〉 Forgiuenesse of sinnes what how they are graunted vs. Confutation of sacrifising of 〈◊〉 Vse of the Sacrament rightly aplyed Iustification of the Spirite in this life The iust and righteous are euer exercised with afflictions in this life Confutation of Purgatory Confutation of Satisfactions From whence Purgatorie tooke his originall The Greeks oration exhibited touching Purgatorie which is referred vnto repentance in this life Euripides Sacrifices of the Leuites did not take away sinnes before God Tradition of the Iewes Note touching the Autor of the Cannon of the Masse Name of the vniuersal Bishop refused and dispraysed by Gregory Testimonies of abuses in the Church of former time The reuelation of S. Iohn a testimonie for the Church in all ages Testimonies of Councelles against ambitious and subtill enimies of the Church Complaint of Basilius vpon the Bishops and state of the Church in his time Anno. 370. Basilius in libro de Spiritu Sancto Touching abuses in his time The Church must aske counsell at the word of God Protestation of the Author touching the fore sayd Testimonies Aduersaries obiecting the autorities of the Fathers doe very much abuse them Aduersaries allegations and contention Aduersaries in seeking to oppresse the truth kill and slay innocent personâ— for marriage sake The totall suÌ„m and scope of thâ— Autorâ— purpoâ— in this woorkâ— â—iturgiae â—o kinde of Masses before â—regories tyme. Single lyfe â—â—tely ordained Repentance â—â—rgiuenes of â—â—nnes and Iuâ—â—ification Out of the auncient writers some bees gather Hony and some spiders sucke out poyson Newfangled sorte of Philosophicall Diuines and wise worldlinges Omphalius a flug and subtill supporter of the Bhurche of Rome and common wealth in these later daies The Aduersaries captions preaching instigate the minds of mightie personages against the truth Psal 8. Luke 23. Dignity of good lawes in the Church and commoÌ„ wealth Gods commâ—â—demnent how to be preserred The Prophets and the apostles loued their country and the welfare thereof Needful it is that there bee conflicts in confirming the trueth A ChristiaÌ„ harâ— what it doth in tyme of 〈◊〉 Answere of the autor vnto Omphalius other newefangled wyse men Wyse worldelinges men pleasers The true purposed scope wherein all men ought to bestow theyr tyme trauel Cardinal Contarenus his wordes against the Lutherans â—loses inuented by the Aduersaries and for what purposes Praying vntoâ— sainctes is corrupt and vyle The autors exhortation for the detestation of the aduersaries sophistry 2. ChronicoruÌ„ ca 29 and 31. Ezechias a notable example of a good and godly Prince True godlynes how it ought to be employed The aduersaries in descrybing their corrupt traditions do defende their autority c. 〈◊〉 shew of wisedom in some of the aduersaries of the latter 〈◊〉 Samosatenus 〈◊〉 Heretyke had his shewe of wisdome Examples of the Iewes scoffing speeches against Christ Mark 14. A relation theâ— of vntoo the aâ—uersaries of tâ— true Church the latter ageâ— The aduersaâ—ies peruerse â—orrupt deaâ—inges in the Church comâ—ared too the â—oyson of the â—erpentes called â—emorrhoides Tyranny of 〈◊〉 malignant Churche relation vnto â—e supposed â—pected conâ—rde of the â—hurch in Meâ—â—ctbâ—ns tyme. Autors godlâ— aduertizemenâ— vnto the godlâ— in his tyme 〈◊〉 plyable too thâ— latter dayes Luk. 11. The woord is â—natâ—ema â—lesson for â—d men of Churche Enimies of thâ— Church aduoâ—â—ched by the Auâ—â—tor The chief indeâ—uour practysâ— of the Popishe clergy What the godâ—ly ought too auoyde An exhortatioâ— too all men toâ— seeke for the true church Concluded affirmation which is the true Church who they be and how they bee members therof Commendation of the state of Gods Churche Who are meek â—sociates in the true Church of God An exhortation to pray for the prosperitie of the Church and deserue well towardes the same The godly care of the Autor for the posterity 1. Tim. 6. The contrary care and carelesnesse of the aduersaries God requireth euery man in his vocation to seeke the aduauncement of Gods glory in his Church Gods promised rewardes too those that so doe