cryed The temple of the Lorde The temple of the lorde or as the Phariseis and Scribes dyd whiche craked they were Abrahams children Thus with a gay and iolie shewe deceiue they the simple and seke to choke vs with the very name of the church Muche like as yf a theefe when he hath gotten into an other mans house and by violence eyther hath thrust out or slayne the owner should afterwarde assigne the same house to hym selfe casting furthe of possession the right inheritour Or yâ— Antichrist after he hath once entred into the Temple of God should afterward saye This house is myne own Christ hath nothinge to do withall â–ª For these menne nowe after they have left nothyng remaining in y e churche of God y t hath any liknes of this Church yet will they seeme the Patrones and the valiaunte maynteners of the Churche very like as Grachus amongest the Romaynes stoode in defence of the treasury not withstanding with his prodigalitie and fond expences he had vtterlye wasted the whole stocke of the treasurie And yet was there neuer any thing so wicked or so far out of reason but lightelye yt might be couered defended by the name of the church For the waspes also make honyecombes as well as Bees wicked men haue companyes lyke to the Churche of God yet for all that they be not streight wâ—y the people of God which ar called y e people of God neither be they al Israelits of many as ar com of Israell y e father The Arrians notwitstanding thei were heretiques yet bragged they that they alone were Catholiques calling all the test now AmbrosiaÌ„s now AthanasiaÌ„s now Iohannites And Nestorius as saith Theodorete for all he was an Heretique yet couered he hym selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to weete with a certaine cloke and colour of the true right faith Ebion though he agreed in opinion with y e Samaritanes yet as saith Epiphanius he would be called a Christian. The Mahomytes at this day for all y e al histories make plaine mention and themselues also cannot denye but they toke their first begynning of Agar the bonde woman yet for the very name and stockes sake chuse they rather to be caled Saracenes as though they came of Sara the free woman and Abrahams wyfe So likewise the false Prophetes of all ages whiche stode vp against the Prophetes of God whiche resisted Eâ—ayas Ieremye Christ and the Appostles at no tyme craked of any thing somuche as they dyd of the name of the Churche And for no nother cause did they so fearcely vexe them and cal theÌ„ Ronneawayes and Apostatas then for that they forsoke their fellowshipp and kepte no thordinaunces of the Elders wherfore yf we would folow the iudgementes of those men only who then gouerned the Churche and would respecte nothing els neyther God nor his word yt muste nedes bee confessed that the Apostles were rightlie and by iust lawe condemned of theÌ„ to death bycause they fell from the Byshops and preistes that is you must thiÌ„ke from the Catholique Churche and bycause they made many new alterations in Religion contrarie to the Byshops and Preistes willes yea and for all their spurninge so ernestlye against it wherfore like as it is written that Hercules in olde time was forced in striving w t Antaeus that huge giaunt to â—yâ—te him quite vp from the earth that was his Mother â—re he could conqueere him euen so must our Aduersaries be heaued from their Mother that is from this vaine colour shadow of y e church wherewith they so disguise and defende themselues otherwyse they cannot be brought to yelde vnto the word of God And therefore saith Ieremye the Prophete Make not suche â—reat boaste that the Temple of the Lorde is with you this is but a vaine confidence for these are lyes The Aungell also saith in the Apocalyps They say theybe Iewes but they be y e Synagoge of Sathan And Christ sayd to the Pharisies when they vaunted them selfe of the kynred bloud of Abraham Ye are of your father the Devel for you resemble not your father Abraham â–ª asmuche to saye ye are not the men ye woulde so faine be called ye 〈◊〉 the people with vaine titles and abuse the name of the Churche to the ouerthrowing of the Churche So that these mens parte had ben first to haue clearely and truely proued that the Romishe churche is the true and right instructed Churche of God that the same as they do order it at this day dothe agre with y e primatiue church of Christ of the Apostles and of the holye Fathers whiche we doubt not but was in dede y e true catholique Church For our partes yf we could haue iudged ignoraunce errour superstition Idolatrie mennes Inuentions and the same coÌ„moÌ„lie disagreinge with y e holy Scriptures eyther pleased God or to be sufficient for thobtainige euerlastyng saluation or yf we could assertaine our selues that the worde of God was written but for a time only and afterwarde againe ought to be abrogated and put awaye or els that the sayinges and commaundementes of God ought to be subiecte to mans will that whatsoeuer God sayeth and commaundeth except the Byshopp of Rome willeth and commaundeth the same it must be taken as void an vnspoken Yf we coulde haue brought our selues to beleue these thinges we graunt there had ben no cause at all why wee should haue lefte these mennes coÌ„panie As touching that we haue now den to departe from that Churche whose errours were proued made manifest to y e world which Church also had alredy euideÌ„tly departed from Gods worde yet not to departe somuche from it selfe as from therrours therof not to do this disorderlye or wickedly but quietlie and sobrelye we haue don nothing herein against the doctrine eyther of Christ or of his Apostles For neyther is the Church of God suche as it may not be dusked w t some spot or asketh not sometime reparation els what nedith there so many assembles and Councelles without the which as saith Egidius the Christian saith is not hable to stand For loke saith he howe often Councelles are discontinued so often is the Church destitute of Christ. Or yf there be no peryle that harme maye come to the church what nede is there to reteyne to no purpose y e names of Byshops as is now commenlye vsed amonge them For yf there be no shepe that may strey whye be they called shepardes yf there be no Citie that may be betraied why be they called watchemen yf there be nothing that may ronne to ruyne why be thei called Pillers Anone after the first creation of the worlde the churche of God began to spreade abrode and the same was instructed wyth the heauenly word whiche God hym selfe pronounced with his owne mouth It was also furnished with diuine ceremonies It was taught by y e spirit of God by the Patriarches and
many Prynces only vppon his owne blynd preiudices and foredeterminations and y t without hearing of them speak or without shewing cause whye But bycause he hath alredy so noted vs openlye least by holdynge oure peace we should seme to graunt a fault and specially bycause we can by no meane haue audience in y e publik assembly of the general Councel wherein he would no creature should haue power to geue his voice or declare his opinion excepte he were sworne and straightly bounde to maintaine his aucthoritie For wee haue had good experience hereof in his last conference at the councel at Trident where the embassadours diuines of the Princes of Germany and of the free Cities were quite shutte out from their company nother can we yet forget how Iulius the third aboue ten yeares past prouided warely by his writt that none of our sorte shoulde bee suffered to speake in the Councell except there were som paraduenture y t wolde recante and chaunge his opinion For this cause chieflye we thoughte it good to yelde vp an accoumpte of oure faith in writing truely and openly to make aunswere to those things wherwith wee haue ben openly charged to thende the worlde may see the partes and foundacions of that doctrine in the behalfe whereof so many good men haue litle regarded their oune lyues And y t al men may vnderstand what manner of people they be and what opinion they haue of God and of Religion whome the Bysshop of Rome before they were called to tell theire tale hath condemned for heretikes without any good consideratioÌ„ without any exaumple vtterly without lawe or righte onelye bycause he hearde tell that they did dissente from hym and his in som pointe of Religion And although S. Hierome would haue no bodie to be patient when he is suspected of heresy yet we wil deal herein nether bitterly nor brablingly nor yet be caried away w t angre heate though he ought to be reckned neither bitter nor brabler y t speaketh y e truth We willingly leaue thys kynde of eloquence to oure aduersaries who whatsoeuer they say against vs be it neuer so shrewdly or dipitefully sayde yet thinke it is sayd modestely and comely ynough and care nothing whether it be trew or false Wee neede none of these shyftes which do maintaine the truthe Further yf wee do shewe it plaine that Gods holie Gospell the aunciente Byshops and the primatiue Churche do make on our syde and that wee haue not without iust cause left these men and rather haue retourned to the Apostles and oulde catholique Fathers And yf wee shall be founde to doe the same not coulorably or craftely but in good faith before God truly honestly cleerely and plainly and yf they theÌ„selues which â—ye our doctrine and woulde be called Catholiks shall manifestly see how al those titles of antiquitie whereof they boste so much ar quite shaken out of their haÌ„ds and that there is more pith in this oure cause then they thoughte for wee then hope and trust that none of them wil be so negligent and careles of his own saluation but he will at length studye and bethinke him selfe to whether parte hee were best to ioyne him Vndoubtedlye excepte one will altogether harden his hearte and refuse to heare he shal not repent him to geue good heede to this out defence and to mark well what wee say how truly and iustly it agreeth with Christian Religion For where they call vs Heretikes it is a crime so haynous y t onles it may be seene vnles it may be felt in maÌ„ner may be holdeÌ„ with hands and fingers it ought not lightly to be iudged or beleued when it is â—aide to the charge of any Christian man For heresy is a â—orsaking of saluatioÌ„ a renouncing of Gods grace a departing from the body and spirite of Christe But this was euer an olde and solempne propretye with them and theire forefathers yf any did complaine of their errours and faultes and desired to haue true Religion restored streighte waye to coÌ„demne such one for heretikes as men new fangled factious Christe for no nother cause was called a Samaritan but onely for y t he was thoughte to haue fallen to a certaine newe Religion and to be the Aucthor of a newe sect And Paul thapostle of CHRISTE was called before the Iudges to make aunswere to a matter of heresy and therfore hee saied Acordinge to this way whiche they call Heresye I doo worshippe the God of my Fathers beleeuinge all thinges which be written in the law and in the Prophets Shortely to speake This vniuersal Religion whiche Christen men professe at this day was called firste of the heathen people a Sect Heresy With these termes did they alwaies fil priÌ„ces eares to thintent when they had once hated vs with a foredetermined opinion and had coumpted all that wee sayed to bee faction and heresy they might be so ledd away from y e truth right vnderstaÌ„ding of the cause But the more sore and outragious a crime heresye is the more it ought to be proued by plaine and strong argumentes especially in this time wheÌ„ men begin to geue lesse credite to theyre words to make more diligent searche of theyr doctrine then they were wont to do For y e people of God ar otherwyse instructed now then they were in times past when all the Bysshopps of Romes sayenges were allowed for Gospell when all Religion did depende only vpon their aucthoritie Nowe a daies the holie scripture is abroad the writinges of the Apostles Prophets ar in printe whereby all truth and Catholyke doctrine may be proued and all heresie may be disproued and confuted Sithens then they bring furth none of these for them selues and call vs neuertheles Heretiques which haue nether fallen from Christ nor from y e Apostles nor yet from the Prophets this ys an iniurious and a very spitefull dealinge With this sword did Christe put of the Dyuel when he was tempted of him w c these weapons oughte all presumption which doth auauÌ„ce it selfe against God to be ouerthrowen and coÌ„quered For al Scripture sayeth S. Paule that commeth by the inspiration of God is profitable to teach to confute to instruct and to reproue that the man of God may be perfect and throughly framed to euery good work Thus did the holy Fathers alway fight agaynst the heretikes with none other force then with y e holy scriptures S. Augustin when he disputed against Petilian an heretike of â— Donatistes Let not these woordes quod he be heard betwene vs I say or you say let vs rather speake in this wise Thus sayeth the Lorde there let vs seeke the Church ther let vs boult out our cause Lykewise S. Hâ—erome All those things sayth he which without the testimonie of the scriptures are holden as deliuered from y e Apostles be throughly smitten down by the sword of Gods worde S. Ambrose also
to Gratianus y e Emperour Let the scripture sayeth he bee asked the question let the Apostles be asked let y e Prophets be asked let Christ be asked For at that time made the Catholik Fathers and Bysshops no doubt but that our Religion mighte be proued out of y e holy scriptures Neither were they euer so hardy to take any for an heâ—itike whose errour they coulde not euidently apparently reproue by the selfe same scripturs And we verely to make aunswere on this wise as S. Paul did According to this way which they cal heresie we do worship God and the father of our Lorde Iesus Christ do allowe all thinges which haue ben written either in y e Law or in the Prophetâ— or in y e Apostles workes Wherefore yf we be heretikes and they as they woulde faine be called bee Catholikes why do they not as they see the fathers which were Catholike men haue alwaies don why do they not conuince and maister vs by the diuine scriptures â–ª why do they not call vs agayn to be tryed by them why do they not lay before vs howe wee haue gon away froÌ„ Christ from the Prophets from the Apostels and from the holy fathers why stick they to do it why are they afraide of it It is Gods cause whye are they doubtful to commit it to y e trial of gods worde yf wee be heretkes which referre all our controuersies vnto the holy scriptures report vs to y e selfe same words which wee knowe were sealed by God him self and in comparison of them set little by all other thinges whatsoeuer may be deuised by men howe shall wee say to these folke I pray you what maÌ„ner of men be they howe is it meete to call them which feare the iudgement of the holy scriptures that is to say y e iudgement of God hym self and do preferre before them theyr owne Dreames and full colde Inuentions and to maintaine their owne traditions haue defaced and corrupted now these many hundred yeares the ordinances of Christe and of the Apostles Men say that Sophocles the tragicall Poet when in his oulde dayes he was by his own sonnes accused before the Iudges for a dotinge and sottishe man as one that fondelye wasted hys owne substaunce and seemed to neede a Gouernour to see vnto him to thintent he might cleere him selfe of the faulte he came into the place of Iudgemente and when he had rehearsed before them his Tragedye called Oedipus Coloneus which he had written at the verye tyme of his accusation maruelous exactly and conningly did of him selfe aske the Iudges whether they thought any sottish or doting man could do the like peece of worke In like manner bycause these men take vs to be mad and appeache vs for heretikes as men which haue nothing to do neyther with CHRIST nor with the Churche of GOD wee haue iudged yt shoulde be to good purpose and not vnprofitable yt wee doe openlye and frankely set furth our faith wherein we stande and shew al that confidence which wee haue in CHRISTE IHESV to the intent al men may se what is oure iudgement of euery paâ—te of Christian religion and may resolue w t them selues whether y e faith which they shall see coÌ„firmed by the words of Christ by the writinges of the Apostles by the testimonies of the catholique Fathers and by the exaumples of many ages be but a certain rage of furious and mad men and a compicacie of heretikes This therefore is oure Beliâ—ffe WE BELEEVE that there is one certaine nature and diuine power whiche wee call GOD and that the same is diuided into three equall persons into y e Father into the Sonn and into the holy Ghoste and that they all be of owne power of one Maiestie of one eternitie of one Godhed and of one substaÌ„ce And although these three persons be so diuided that neither the Father is the sonne nor the sonn is the holy Ghost or the Father yet neuertheles wee beleeue y e there is but one very God And that the same one God hath created heaueÌ„ and earth and al thinges contained vnder heauen Wee beleeue that IESVS Christe y e onely Sonne of the eternall Father as long before it was determined before all beginninges when the fullnes of tyme was com did take of that blessed pure Virgin bothe â—â—eshe all the nature of man that he might declare to the world the secret hid will of his father which will had ben laide vp from before all ages and generacioÌ„s And that he might full finishe in his humaine bodie the misterie of our redeÌ„ption might fasten to the crosse our sinnes and also that handwritinge which was made againstâ— vs. We beleue that â—or our sake he dyed and was buried descenâ—yâ— into helâ— the third day by the power of his Godhed retorned to â—yfe aâ—d rose again and that y e fourtyth day after his resurrectioÌ„ â–ª whiles his Disciples behelde and loked vppon him he ascendid into heauen to fulfill all thinges and did place in maiestie and glory the selfe same body wherwith he was borne wherin he liued on earth wherein he was â—ested at where in he had suffred most painful torments cruell kinde of death wherein he rose againe and wherein be ascendid to the right hand of the Father aboue all rule aboue all power all force all DominioÌ„ and aboue euery name which is named not onely in this worlde but also in the world to com And that there he now sitteth and shall syt till all thinges be full perfetted And althoughe the Maiestie and Godhed of Christ be euery wheare habundauntly dispersed yet wee beleeue y e his body as S. Augustine saâ—eth must needes be still in one place that Christ hath geuen maiesty vnto his bodye but yet hath not takeÌ„ away from it y e nature of a body and that wee must not so affirme Christ to be God that wee deny hym to be man and as the Martyr Vigilius sayth that Christ hath left vs as touching his humaine nature but hath not left vs as touchinge his diuine nature And that the same Christ though he bee absent from vs concerning his maÌ„hood yet is euer present with vs concerning his Godhed From that place also wee beleeue that Christ shall com againe to execute that general iudgemeÌ„t aswel of them whom he shall then synde aliue in the bodye as of them that be already dead Wee beleeue that the holy Ghoste who is the third person in the holie Trinitie is very God not made not â—reat not begotten but proceding from both the Father and the Sonne by a certain meane vnknowen vnto men vnspeakable and that it is his propretie to mollifie and soften y e hardnes of mans heart when he is once receiued thereunto eyther by y e holsom preaching of the Gospell or by any other way that he dothe geue men light and guide them vnto the
of the Gospell whiche we do teache For lightly neyther is cockell wont to growe without the wheat nor yet the chaffe without the corne For froÌ„ the very Apostles times who knoweth not how many heresies did rise vp euen togeather so soone as the Gospell was first spred abrode Who euer had heard tel of Simon Menander Saturninus Basilides Carpocrates Cherinthus Ebion Valentinus Secundus Marcosâ—us Colorbasius Heracleo Lucianus and Seuerus before the Apostles were sent abrode But whye stande wee reackoninge vp these Epiphanius rehearseth vp foure score sundrie heresies and Augustine many moe whiche dyd spring vp euen togeather with the Gospell What then was the Gospell therfore not the Gospell bycause heresies sprang vp withall or was Christ therefore not Christ And yet as we said doth not this great crop and heape of heresies grow vp amongest vs which do openly a broade and frankely teache the Gospel These poysones take their beginingeâ— their encreasinges and strengh emongest our Aduersaries in blindenes and in darkenes emongest whom trueth is w t tyrannie and cruelty kept vnder and caÌ„not be hearde but in corners and secrete meetinges But let them make a proofe let them giue the Gospell free passage let the truth of Iesu Christe giue his cleare light and stretche sorth his bright beames into all partes and then shall they furthwith see howe all these shadowes streight will vanyshe and passe 〈◊〉 at the light of the Gospel euen as the thiâ—h myste of the night consumith at the light of y e sunne For whilest these men sit still and make mery and doe nothing we continually represse and put backe all those heresies whiche they falselye charge vs to noryshe and mainteine Where they say that we haue fallen into sundrie sectes and woulde be called some of vs Lutherians some of vs ZuingliaÌ„s and cannot yet well agre among our selfes touching y e whole substaunce of doctrine what woulde these menne haue said yf they had bene in the first times of the Apostles and holy Fathers when one said I holde of Paul an other I holde of Cephas an other I holde of Apollo when Paule dyd so sharpelye rebucke Peter when vppon a falling out Barnabas departed from Paul when as Origene mentioneth the Christians were deuided into so many 〈◊〉 as that they kept nomore but the name of Christians in coÌ„mon emoÌ„g them beyng in no maner of thyng els like to Christians when as Socrates saith for their dissensions and sun drye sectes they were laughed and iested at openly of the people in the coÌ„mon gameplayes when as Constantine the Emperour affirmeth there were suche a nuÌ„ber of variaunces and braulinges in the church that it might iustely seme a miserie farre passynge all the former miseries when also Theophilus Epiphanius Chrysostome Augustine Rufine Hierome being all Christians being all Fathers being all catholiques did striue one against an other with moste bytter and remediles contentions without end When as saith Nazianzene the partes of one body wer consumed and wasted one of an other when the East part was deuided from the West onely for leuened bread and only for keping of Easter day whiche were in dyd no great matters to be striued for And when in al Councels 〈◊〉 Credes and new decrees coÌ„tinually were deuised what woulde these men from ye haue said in those days which side would they specially theÌ„ haue taken and whiche would they then haue forsaken whiche Gospel woulde they haue beleued whome woulde they haue accoumpted for heretiques and whom for Catholiques And yet what a stirre and reuell kepe they at this time vpon two poore names onely Luther and Zwinglius because these two men do not yet fully agree vpon some one poinct therfore woulde they nedes haue vs thinke that both of them were deceiued that neyther of them had the Gospell that neyther of theÌ„ taught the trueth aright But good God what maner of felowes be these which blame vs for disagreing and do all they themselues weene you agree wel together Is euery one of theÌ„ fully resolued what to folow hath there ben no strifes no debates amongest theÌ„ at no time why then do the Scotistes and Thomistes about that they call meritum congrui merituÌ„ condigni no better agree togeather Why agree they no better amonge themselues concernyng original sin in y e blessed virgin coÌ„cerning a solemne vowe and a single vowe Whye saye the Canonistes that auricular confession is appoineted by the positiue lawe of man and the Scholemen contrarie wyse that it is appoincted by the lawe of God Whye doth Albertus Pius dissente from Caietanus why doth Thomas dissent from Lombâ—rdus Scotus â—rom Thomas Occanus from Scotus AllieÌ„sis from Occanus And whye do the Nominalis disagree from the Realles And yet saye I nothing of so many diuersities of fryers and monkes howe some of them put a great holynes in eatyng of Fyshe and some in eating of hearbes some in wearing of shewes and some in wearing of Sandalles some in going in a lynnen garment and some in a wollen some of theÌ„ called whit some blacke some being shauen broade and some narowe some stalkinge abroade vppon patens some barefooted some girte and som vngert They ought Iwys to remembre howe there be some of their owne companie whiche say that the body of Christ is in his supper naturallie Contrarie other some of the selfe same companie denye it to be so Againe that there be other of them whiche saye the bodye of Christ in the holy Communion is rent and torne with our teache and some againe that deny the same Some also of them there be whiche write that y e body of Christ is quantum in Eucharistia That is to say hath his perfite quantitie in the Sacrament Some other againe saye naye That there be others of them whiche saye Christ did consecrate with a certain diuine power some that he did the same with his blessing some againe that say hee didde it with vtteringe fiue solemne those words and some with rehearsing the same woordes afterwarde againe Some wil haue it that when Christ did speake those fiue woordes the materiall wheaten bread was pointed by this demonstratiue Pronoune hoc Som had rather haue that a certaine vagum indiuiduum as they terme yt was ment ther by Againe others there bee that say dogges and myce may truely and in very deede eate the body of Christe and others againe ther be that stedfastly denie it There be others whiche saye that the very accidentes of bread and wine maye nuryshe others againe there bee whiche say how that the substance of the breade doth retourne againe What neede I say more yt were ouer longe and tedious to recken vp all thinges so very vncertaine and full of controuersies is yet the whole form of these meÌ„s religioÌ„ and doctrin eueÌ„ amoÌ„gest theÌ„selues froÌ„ whence it did first springe and beginne For hardly at any time do they well agree
their owne kyngedome strayght way is at a pointe yf the scripture once haue the vpper hande and that lyke as men say the Idolles of diuells in times past of whom menne in doubtfull matters were then wont to receiue auÌ„swers were sodâ—nly striken domme at the sight of Christ when he was borne and came into the world euen so they see that now al their suttle practises wil sone fal down hedlong vpon the sight of the Gospell For Antichrist is not ouerthrowen but with the brightnes of Christes coÌ„ming As for vs we runne not for succour to the fyer as these mennes guyse is but we runne to the scriptures neyther doe we reason with the sworde but with y e worde of God and therewith as saythe Tertullian do we feed our fayth by it do we styr vp our hope and strengthen our confidence For wee knowe that the Gospell of IESV CHRIST is the power of God vnto saluation and that therein consisteth eternall lyfe And as Paule warneth vs wee do not heare no not an Aungel of God coming from heauen yf he go about to pull vs from any parte of this doctrine Yea more then this as the holy martyr Iustine spekith of hym selfe we would giue no credence to God him selfe yf he should teache vs any other Gospell For where these menne byd the holie Scriptures away as domme and frutles and procure vs to come to God him selfe rather who speaketh in the Church and in Councelles whiche is to saye to beleue their fansies and opinions This waye of fynding out the truth is verye vncertaine and exceding daungerous in maÌ„ner a Fantastical a mad way and by no meanes allowed of the holye Fathers Chrysostom saith there be many oftentymes whiche boast themselues of the holye Ghoste but truelye who so speake of their owne head doe falselye boast they haue the spirite of God For like as saith he Christ denied he spake of him selfe when he spake out of the lawe and Prophets euen so now yf any thing be preassed vpon vs in the name of the holy Ghoste saue the Gospell we ought not to beleue it For as Christ is the fulfilling of the lawe and the Prophetes so is the holye Ghoste the fulfyllinge of the Gospell Thus farre goeth Chrysostom But here I looke thei wil say though they haue not the Scriptures yet maye chaunce they haue the Auncient Doctours and the holy Fathers with them For this is a high bragge they haue euer made how that al antiquity and a continuall consent of all ages dothe make on their side and that all our cases be but new yester dayes worke vntill these fewe laste yeares neuer heard of Questionlesse there can nothing be more spitfully spoken against the religion of God theÌ„ to acuse it of noueltie as a new comeÌ„ vp matter For as ther can be no chauÌ„ge in God him selfe no more ought there to be in his religion Yet neuertheles we wote not by what meanes but we haue euer seene it come so to passe from the first beginning of al that as often as God did giue but some light and did open his truth vnto men though y e truth wer not only of greatest antiquitie but also from euerlasting yet of wicked men of the aduersaries was it called NewfaÌ„gled and of late deuised That vngracious and bloud thristâ— Haman when he sought to procure the king Assueruses displeasure against y e Iewes this was his accusation to him Thou hast here saith he a kinde of people that vseth certaine new lawes of their owne but stifnecked rebellious against al thy lawes When Paule also began first to preach expouÌ„d y e Gospel at Athenes he was called A tidinges bringer of newe Gods as muche to saye as of new religion for said the Athenians maye wee not knowe of thee what newe doctrine this is Celsus likewise when he of set purpose wrote against Christ to thende he might more scornefully scoffe out the Gospel by the name of noueltye What saith he hath God after so many ages nowe at last and so late bethought himselfe Eusebius also wryteth that Christian religion from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say New strange After like sorte these men coÌ„demne all our matters as strange newe but they will haue their owne whatsoeuer thei are to be praised as thinges of long coÌ„tinuaÌ„ce Doing much like to yÌ„e enchauÌ„ters sorcerers now a daies which working w t diuels vse to say thei haue their bokes and al their holy hidd mysteries from Athanasius Cyprian Moses Abell Adam from the Archaungell Raphael because y t their connig comming from suche patrones founders might be iudged the more high and holy After the same fasshion these men bicause they would haue their owne religion whiche they themselues and that not longe since haue brought forth into the world to be the eaâ—â—lier and rather accepted of foolishe persons or of suche as caste little whereabouts thei or other do go thei are wont to say they had it from Augustine Hierome Chrysostome froÌ„ the Apostles and from Christe himselfe Ful wel knowe thei y t nothinge is more in the peoples fauour or better liketh the common sorte then these names But how if the thinges whiche these men are so desirous to haue seeme newe be found of greatest antiquitie Contrariwise howe if all the thinges well nye whiche they so greatly set out with the name of antiquitie hauing been wel and throughly examined be at length founde to be but new and deuised of verye late Southly to say no man that had a true and right coÌ„sideracion would think the Iewes lawes and cerimonies to be new for all Hammans accusation for they were grauen in very auncient Tables of most antiquitie And although many did take Christ to haue swarued from Abraham the old fathers to haue brought in a certaine newe religion in his owne name yet aunswered hee them directly Yf ye beleeued Moyses ye woulde beleeue mee also for my doctrine is not so new as you make yt For Moses an author of greatest antiquitie and one to whome ye geue al honor hath spoken of me Paule likewise though the Gospell of Iesus Christe be of many counted to be but new yet hath it saith he the testimonie most old both of the law and prophetes As for our doctrine whiche wee may rightlier cal Christes catholik doctrine it is so farre of from newe that God who is aboue all most auncient the father of our Lorde Iesus Christe hath left the same vnto vs in y e Gospel in y e prophets Apostles woorkes beinge monuments of greatest age So that no man can nowe thinke oure doctrine to be newe onlesse the same thinke either the prophetes faithe or the Gospell or els Christe himselfe to be newe And as for their religion if it be of so longe continuance as thei woulde haue men weene it is
and vtterly made awaye the hil aultres and Groues wherby he saw Goddes honoure hindered and the people holden backe with a priuate superstition from the ordinarie Tēple whiche was at Ierusalem wherto they should by ordre haue resorted yearely from euery part of the Realme Kynge Iosias w t great diligence put the Preists and Byshops in myde of their duety Kyng Iohas bridled the Ryot and arrogancie of the preistes Iehu put to death the wicked Prophetes And to rehearse no more exampls out of the old law let vs rather cōsider since the birthe of Christ howe the Churche hath ben gouerned in the Gospels time The Christian Emperours in old time appoincted the Councelles of the Bysshops Constantine called the Councell at Nice Theodotius the first called the Councell at Constātinople Theodotius the second the councel at Ephesus Martian the Councell at Chalcedone and when Rufine the heretike had alleadged for authoritie a Councell whiche as hee thought shoulde make for him Hieroin his aduerrsarie to confute him Tell vs quod hee what Emperour commaunded that Councell to be called The same Hierome againe in his Epitaphe vpon Paula maketh mention of the Emperours letters whiche gaue commaundement to call the Bysshoppes of Italie and Grecia to Rome to a Councel Continuallye for the space of fiue hundreth yeares Themperoure alone appointed thecclesiasticall assemblies and called the Councelles of the Bysshops togither We nowe therefore maruail the more at the vnreasonable dealinge of the Bysshoppe of Rome who knowinge what was the Emperoures right when the Churche was well ordered knowinge also that it is nowe a common right to all princes for so muche as Kinges are now fully possessed in the seuerall partes of the whole Empire dothe so without consideration assigne that office alone to himselfe and taketh it sufficient in summoning a general Councel to make a man that is prince of the whole world no otherwise partaker thereof then hee woulde make his owne seruaunte And although the modestie and mildenes of the Emperour Ferdinando be so greate that hee canne beare this wronge bycause peraduenture hee vnderstandeth not well the Popes packinge yet ought not the Pope of his holines to offer him that wronge nor to claime as his owne an other mans right But hereto some will replye the Emperour in deede called Councelles at that tyme ye speake of bycause the Bysshop of Rome was not yet growen so greate as hee is nowe but yet the Emperour didde not then sitte togeather with the Bysshoppes in Councell or once bare any stroke with his authoritie in their consultation I aunswere nay that it is not so for as witnesseth Theodorete Themperour Constantine sate not only together with them in the Councell at Nice butte gaue also aduice to the Bysshoppes howe it was best to trye out the matter by the Apostles and Prophettes writinges as apeereth by these his own woordes In disputation saithe hee of matters of diuinitie wee haue sette before vs to followe the doctrine of the holye Ghoste For the Euangelistes and the Apostles woorkes and the Prophettes sayinges shewe vs sufficientlye what opinion wee ought to haue of the will of God The Emperour Theodotius as sayeth Socrates didde not onely sitte amongest the Byshoppes but also ordered the whole arguinge of the cause and tare in peeces the Heritiques bookes and allowed for good the iudgemente of the Catholiques In the Coūcell at Chalridone a Ciuile magistrate condemned for heretikes by the sentence of hys owne mouthe the Bysshoppes Dioseorus Iuuenall and Thalasius and gaue iudgement to put them down from that promotion in the Curche In the third Councell at Constantinople Constantine a ciuile Magistrate dyd not only sit amongest the Byshops but dyd also subscribe with them For saith he we haue both read and subscribed In the second Councell called Arausicanum the Princes Embassadours being noble menne borne not only spake their minde touching Religion but set to their handes also aswel as the Byshops For thus is it writen in the later end of that Coūcel Petrus Marcellinus Felix and Liberius being most noble menne and the famous Lieutenauntes and Capitaines of Fraunce also Peeres of the Realm haue giuen their consent and set to their handes Further Syagrius Opilio Pantagattus Deodatus Cariattho and Marcellus menne of very great honour haue subscribed Yf it be so then that Lieutenauntes chyefe Capitaines and Peeres haue had authoritie to subscribe in Councell haue not Emperours and kinges the like authoritie Truely there hadde been no neede to handle so plaine a matter as this is with so many wordes and so at length if wee hadde not to doe with those menne who for a desire they haue to striue and to winne the mastery vse of course to deny all thinges be thei neuer so cleere yea the very same which they presentlye see and beholde with their owne eyes The Emperour Iustinian made a law to correct the behauiour of y e Cleargie and to cutt shorte the insolencie of the priestes And albeit hee were a Christian and a Catholique prince yet putte hee downe from their Papall Throne twooe Popes Syluerius and Vigilius not withstandinge they were Peters successours and Christes vicars Lette vs see then suche men as haue authoritie ouer the Bysshoppes suche menne as receaue from God commaundementes concerning Religion suche as brynge home againe the Arke of God make holy hymnes ouer see the preistes builde the Temple make Orations touching diuine seruice clense the Temples destroye the hil Aultres burne the Idolles groues teache the preistes their dewtie write them out Preceptes how they should lyue kill the wicked Prophetes displace the high Preistes call togyther the Councelles of Byshops sit togither wich the Byshoppes instructing them what they ought to doe condemne and punysh an Hereticall Byshop be made acquaynted with matters of Religion whiche subscribe and giue sentence and do al these things not by an other mans Commissiō but in their own name and that both vprightly and godly Shall we say it perteineth not to suche men to haue to do with Religion or shall wee saye a Christian Magistrate whyche dealith amongest others in these maters doth either naughtelie or presumpteouslye or wickedlye The moste aunciente and Christian Emperoures and kinges that euer were didde busy themselus with these matters and yet were they neuer for this cause noted eyther of wickednesse or of presumption And what is hee that canne finde oute either more catholique princes or more notable exaumples Wherefore yf it were lawfull for them to dooe thus beinge but Ciuile Magistrates and hauinge the chiefe rule of common weales what offence haue oure Princes at thys daye made whiche maye not haue leaue to dooe the lyke beinge in the like degree Or what especiall gifte of learninge or of iudgemente or of holynes haue these menne nowe that contrarye to the custome of all the aunciente and Catholique Bysshoppes who vsed to conferre with princes and peeres concerning religiō