vtterly abhorred this beastlie crueltie and openlie witnessed that these chiefe Bishoppes the Autors of this crueltie were not the members of the Churche but the Instrumentes of the Diuell and without all doubte the saide Fathers Ambrose and Augustine tooke vppon them the defence of Godlie Ministers women children and againe of so many nations which are of affinitie or liable vnto this cause But after that I haue nowe declared which is the true Churche and that it is manifest that wee faythfully retayne still and mayntayne the Doctrine of the Catholique churche of Christe sette downe in the Propheticall and Apostolicall Scriptures and in the Symbolles or Creedes yt is playne that wee beleeue and holde opinion as the Catholike Churche of Christ doth Also I adde here this also that the chiefe writers viz. Ambrose Augustine and a fewe others doe holde all one and the selfesame opinion if they be aptly vnderstood and if a fewe certayne thinges be borne withall in them which in theyr time came not into controuersy at all Touching the Lyturgy or publike seruice it is nothing to bee doubted that there neyther was any priuate Masses more to bee solde for monye nor yet Funerall Masses before Gregories time neither began the manner of calling vpon Saintes too bee had in estimation a long time before Gregories daies And the Lawe of perpetuall single life is very lately ordayned which is not defended nor mayntayned for any other cause but that single life is more commodious to mainteyne worldly wealth And they offer manifest iniury vntoo the woorde of God which affirme that marriage of Priestes is repugnant vnto Gods worde Concerning Repentaunce Forgiuenesse of sinnes and iustification which we say men for Christes sake doe attaine and not by meanes of their workes Also concerning satisfactions touching the keyes touching mans traditions and politike affayres our VVriters haue disputed many thinges more playne then the auncient writers haue done VVhich notwithstanding as it appeareth are agreeable vnto the perpetuall myndes of them which were more learned and more skilfull then others in spirituall matters who indeede if they had read this exposition and methode according too their Godly zeale woulde sincerely haue allowed the same As I heare say a certaine excellent Diuine of Paris confessed that he better vnderstood Augustines mynde touching Iustification by the exposition of our writers I know there may many things differing and disagreeing from our opinions be gathered out of the Auncient writers And euerie man for his owne purpose borroweth ther as seemeth to him commodious so as The Bees gather hony and the Spiders sucke poyson out of the selfe same flowers But be it farre from Ecclesiastical Iudgements to vse Sycophāsies or better inuectiues I doe not appele vnto all writers but vnto the best as Ambrose Augustine and so farre foorth as others agree with these which seyng themselues now and then too haue spoken thinges repugnaunt they shall heere pardon vs if wee reprehende certaine thinges in them To the ende we woulde followe the manifest and true meaning of the woorde of GOD and that wee woulde not departe or starte from the Symbolles or Creedes But holde still firmely that which they both behelde and desired too retaine but yet nowe and then coulde not expounde the same For it is nothing at all too bee doubted that this kynde of Doctrine which wee professe is the selfe same true consent and agreement of The Catholike Churche of Christe as the Symbolles the more sincere Councelles and the better learned Fathers doe shewe the same effectually These thinges doe I aunsweare vntoo the more discreeter sorte of Readers which obiecte vntoo vs the autority of the Churche or of the Fathers But there is a certayne newfangled sorte of wise men starte vppe who seeyng they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of no religion yet they will not haue any controuersiee to be handled touching Religion they can commende well peace and concorde they abhorre all those which by any manner meanes sowe discords these they iudge worthily as a pestilent or filthy kind of people as the plagues amongst men to be vtterly remoued This is that one Philosophye of the Popes Cardinalles Kinges Religious Monkes and very many others which will be compted politike who will not haue theyr leisure too bee once interrupted they will not haue their dignity to be diminished or empaired they hate the doctrine which seemeth too hinder theyr profite and agayne euery one hath his sundrye deuise Of all these this is one voice in the counsels of Princes namely That there shoulde be no chaunges made That the concorde of the churche and the autoritie of ordinary power is stil too be retayned Moreouer they haue their Rhetoricians and eloquent Oratoures which set foor the most earnest speeches and writinges to that purpose which too be named here is no need at all For the writinges of many are extant but amongest all them Omphalius hath lately prouided him his patched fragmentes In his beginning he handleth his matters likeas if he were Solon or some Areopagita he declameth of the dignitie of lawes he dispraiseth seditions and the contempt of the lawes he rehearseth how sweet the hermonie of order and good gouernement is in the common wealth which the lawes do cause Furthermore although hee nameth vs certayne things yet notwithstanding he sheweth sufficiently whom they are which he specially inueigheth against He declaimeth against vs which haue shaken of from vs certaine Tyrannicall and vngodly lawes of the Popes And although indeede I thinke that he spake not these thinges without rewarde Yet notwithstanding seeyng the same thinges are spoken of many notable and eloquent men I will not here dispute what this fellow seeketh or goeth about All this kinde of Orations or speches doeth belong onely too confirme the mindes of mighty men that no modest and godly Councelles shoulde be hearde and moreouer that beyng inflamed by them they may then exercise vniust cruelty ouer the people But as Dauid required of the Lorde That the Councelles of Achitophel shoulde note preuayle So do we pray to God that the eloquence of these Rhetoricians may neuer be able to oppresse the trueth and glory of Christe And seeyng it is written Out of the mouthes of infantes sucking babes hast thou made perfect thy praise c. VVe wil hope well that God wil vouchsafe not to be absent from vs in refuting these slaunders and in aduauncing of the glory of Christ I know it is plausibly spoken of some touching the dignity of lawes of peace and common tranquility I am not so voyde of learning nor so vnskilfull in the custome of ciuill life But I thinke also that in the common wealth those burdens are to be borne withall touching common tranquility which may be tollerate without impietie Touching that kinde of burdens let these sentences bee of effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an
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
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
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
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