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
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
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
touch viz. of the Trynity against the Nouatians of iustification And although in his coÌ„mentaries now and then sentences vnlike are founde which seeme not so muche too haue been written of him as to haue beene set forth by others yet it is cleare that out of his loÌ„ger disputations bee helde opinion touching Grace and iustification the very same that wedoe teache That doeth his Epistle vnto Irenaeus testifie vppon the 4. of Saint Paule too the Romanes saying The law worketh wrath Epist 71. where he sayeth so By woorkes of the lawe is no man iustified that is by the lawe is sinne manifested but the faulte is not dispensed with Therefore our Lorde Iesus Christ comming into the worlde forgaue euery one their sinnes which no man coulde auoyde and cancelled the handwriting of our debt by vertue of his blood shed for vs. This is it where he saith Sinne did ouerabounde by reason of the lawe Grace did ouerabounde through Iesus Christ As Saint Iohn sayth also Beholde the Lambe of God which taketh away the sinnes of the worlde Iohn Euan. cap. 1. Therefore sayth hee let no man reioyce or boast in his woorkes bycause no man shalbe iustified by his deedes but hee that is iust hath this geuen him from aboue bicause through Christ he is iustified Therfore it is fayth which deliuereth by the blood of Christ bycause blessed is hee vnto whome sinnes are forgeuen and pardon is graunted And a fewe like sentences are founde in other places of this Writer as touching the calling of the nations Also where he sayeth vnto the virgin Demetrias Neyther is a commaundement geuen for any other ende or purpose but that the helpe and ayde of him that commaundeth might be sought for But vnder his title or name there are extant certain preparations vntoo the masse and certayne other vayne matters which seeme after his time to be counterfeict Of Hieronymus Hierome by his labour did much profite the Churche in his translations and though his interpretations vppon the Prophetes are but slender yet the exposition of the Histories deriued from the auncient Fathers is profitable Touching doctrines hee wrote few things Agaynst Iouinian he greatly confirmeth false superstitious opinions touching mans traditions Hee disprayseth marriage and inueigheth agaynst it with reprochefull speech which is not 〈◊〉 nor seming worthy for a Christian so to do He gathereth senteÌ„ces of Scripture very euill wrested as thogh they dispraised marriage as this one namely If you liue according to the flesh you shal die Rom. 8. such others And he sayeth expressely that the woman which marrieth agayne after she hath been already twice married nothing differeth from a whore Also he affirmeth That we must regarde Not somuch what God graunteth vs but what hee will haue vs doe as though God woulde not haue marriage Finally after the manner of Ethniâ—es hee collecteth common places of repracâ—â—es agaynst the feminine sexe and agaynst marriage of whom a Christian â—â—â—ght â—arre otherwise too iudge Who knoweth that the cause of infirnity in both sexes is the corruption of nature And yet notwithstanding wee muste attribute a kynde of honor or dignity vnto the sexe because God hath so commaunded And seeing God hath not in vayne created both sexe we must acknowledge that it is the woorke of God and an ordinaunce to be highly esteemed of Neyther is the infirâ—â—ty of mynd lesse in the men in accomplishing such thinges which are enioyned them But a Christian ought for Gods sake to beare withall and tollerate the imbecillity or weakenes in the sociates or companions of this life w t are adioyned by Gods ordinaunce and as the Coheyres of eternall glory he knoweth that it is Gods will we should care for them as for part of mankinde and that not through Diuelishe pride we shoulde once despise nor deiect them These such others touching this opinioÌ„ might rather haue byn spokeÌ„ by way of ChristiaÌ„ disputation theÌ„ those vnreuerent reproches of the sexe or kind of Gods ordinance Touching difference of meates hee commendeth ordinaunces instituted without the worde of God as if they were the commandements of God yea hee esteemeth them for perfection of matter too serue his purpose withall It is a foolish speeche which hee alludeth herevnto If thou wilte bee perfect it is best for thee to drinke no wine and to eate no flesh where he hath not well applyed that saying of Paule where hee sayeth It is best for thee too eate no fleshe he addeth If the example thereof offend thy Brother But seeyng it is needefull that such superstitions shoulde be reprehended in the church for they bring-foorth many errours we must therfore wisely iudge of those and such like sayinges so vnaduisedly vttered In his Dialogue agaynst Pelagius he doth rightly dispute That mans regeneration may not onely be by force of free wil but that it hath neede of the helpe of the holy Ghost For hee rightly denieth that the holy ones of God are without sinne and hee alludeth one sentence worthy of remembrance which is this Then are we iust when we confesse our selues too be sinners and that our righteousnes commeth not by any merite in vs but by the mercy of God But afterwardes he speaketh not sufficiently to this purpose he vnderstandeth the sinnes of Sayntes so touching actuall sinnes as the burning flambes of lustes or anger and such other like hee vnderstandeth them not touching the inward and perpetuall doubting security and concupiscence Therefore it is manifest that in the writings of Hierom there are many and no small erroures Of Augustine Augustine handled well many necessary controuersies he refuted the Arians Manachies Donatistes and Pelagians For nowe in his tyme there had crepte intoo the Churche philoso phicall opinions which Pelagius confirmed transforming the Gospel intoo philosâ—phie For he contended that originall sinne was a matter of nothing that men might by the lawe of God make satisfaction and that by reason of that externall obedience they might deserue forgiuenes of sinnes that they were iust and that they coulde merite or deserue by theyr woorkes euerlasting life But hee sayed nothing Touching fayth in Christ Nothing touching helpe of The holye Ghost This doctrine of Pelagius was not of the Gospel but of Philosophy as for the most parte the opinion of al learned schoole men bended the selfe same way But that these doe annexe heere vnto some monastical superstitions And now agayne in our time many doe slide away into Pelagian opinions because they are plausible to humane reason Therefore Augustine in his tyme restored afreshe and agayne lightened the doctrine of the gospel touching Grace faith in Christe when as it was almost extinguished For this benefite the Church is much bounde vnto him Touching Originall sinne he speaketh with much more perspicuity than all others Also hee speaketh more distinctly and more rightely as
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
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
rehearse many examples but I surcease and I exhorte al those that are godly to abhorre this mischieuous sophistry of the aduersaries Ezechias king of Hierusalem did not only redresse those superstitious errours and opinions touching woorshipping of the brasen Serpent but hee vtterly destroyed the very Image it selfe So it is a point of true godlynesse to cast a way the traditions themselues togither with their vngodly opinions which traditions are not in proper nature politike customes Lyke as the Scripture commaundeth Idolles to be destroyed So those same traditions of priuate Masses praying vntoo Sainctes obseruing of vowes superstitious Apparel religious orders of brotherhood the bonde of single life difference of meates and such other lyke foolishe traditions proceeding of superstitions ought vtterly too bee taken away and abolished But what doo I dispute They which describe theyr faulty and corrupt traditiōs with this sophistical doctrine do not this vnfainedly to take away errors out of the Churche but that they might by al meanes defend theyr autority by their comming establishe this vngodlynesse For lewde opinions doo easely afresh bude againe if the very customes do remaine Wherefore needful it is that the godly should be watchful for the deuil stubbornly resisteth the Gospel not only prouoking tyrants vnto cruelty but also craftely laying snares vnder a pretence of wysedome and powring forth pleasant perswasions of the which to beware oftentymes the holy Ghoste commaundeth vs. As the Apostle Paule wryting vntoo Timothy saith That there should come dissembling spirits cap. 4. he saith wryting vntoo the Colos cap. 2. That the traditions of me shal haue in them a shew of wisdom Whereby not onely manifest dreames of men shall bee spread abroade such as for the most part were both they of former later age like as a little before the crafty dealings of pardons were manifest but also subtil crafty felowes shal cūningly depaint out false doctrine vngodly traditiōs to the end they may be entertained with great ioy to the ende they may bee beloued retained in great estimation For hath not the vngodlynes of Samosatenus a certaine shew of wisdome Is not the error of Pelagius plausible too prophane wittes So haue these things a shew of wisedome it is profitable for peace tranquility say the aduersaries to retaine the accustomed maners Therfore let the more absurde or inconuenient opinions be taken away let better interpretations or meanings be giuen vnto them but the rytes or customes themselues let them be retained This kind of speech maketh a fayre shewe when in deede they practise far otherwyse These sycophancies or scoffing kinde of speeches are much alyke signified in the History of Christe whome when the Iewes had blindfilded his enimies which bounde him scoffingly buffetted him they bid him then prophecy who he was that strick him so these excusers of vngodly traditions haue Christ his church in derision at this day After that they haue imagined some one vnsauery straunge phrase they nowe thinke they haue sufficiently blindfilded Christ after this they fal to buffetting of him that is they establishe vngodlynes they inflame the harts of Kinges vnto cruelty they triūphe ouer vs as though they nowe had vtterly extinguisht the trueth Themselues in their owne Theatre carry away the conquest they are praysed of the vngodly they are beloued of Kinges whose appetites and affections they serue But God is in prayer to be called vpon that hee woulde vouchsafe to restraine and brydle this kinde of sycophanty Nicander sayeth there is a kinde of Serpentes which he calleth Hemorrhoydes and they are very litle beastes of one foote length but they haue such force of Poyson in them that sweate most blooddy bursteth out of him which is stoonge with one of them yea from out his whole body out of his mouth nosethrilses and out of his bladder isseweth greate streames of blood so as his eyes sende foorth sparkling teares of blood and so that all his whole body burneth with incredible heate thereby This kinde of beast when as one of them had in Egypt destroyed a Mariner of Helens The noble and hauty woman trode her vnder her foote wherevppon also the posterity of Haemorrhoides is saide to halte and bee maymed by the losse of their sting For the euent declareth that this straunge sophisticall doctrine of interpreting traditions is a poyson not vnlyke the poyson of these Hemorrhoides The vnlearned although they are our aduersaries yet notwithstanding they fight against vs with wilful boldnes and hatred These Hemorrhoydes hy the reason of the defence of their doctrine by meanes of these Sophistries and as Paule calleth them by reason of a certaine outwarde shewe of wisdome which they woulde haue too bee in them are helde in admiration and prouoke the mindes of mighty personages to oppresse the trueth Princes beeing enflamed with this poyson doo conceaue and kindle in their hartes flames of hatred are made bloodsuckers and cruelly raging beyonde measure But Christ wil not suffer the light of his Gospel to be extinguished accordingly as it is written Whatsoeuer is of GOD shal not bee abolished Therefore shall the Churche wherein shyneth true doctrine at length vtterly destroy the stinges from those Hemorrhoydes Those sophisticall interpretations shall not oppresse the trueth neyther shall the crafty and cruel counselles of the vngodly preuayle them But whereas some men desirous of cōcord doo dayly looke for that councels shoulde bee called by Bishoppes and that they hope these shal heale vp the woundes of the Churche or redresse enormities in the same they are far deceaued For the Bishops of Rome theyr champions confederate with them wil neuer stinte from warrying against Christe which that I may so thinke I am not onely moued by mans coniectures which are many and no flender causes I am thorowly mooued with the sayinges of Christe Furthermore by the examples of all ages For Christe denyeth that blasphemers shall bee saued which contrary to theyr owne conscience stryue against the trueth defende open Idolatry embrewe themselues in the blood of the godly ones No doubte fury is allwaies accompanied with blasphemies and murder like as the histories of Cain Pharao Saule and the children of Israel do witnesse the same And God himselfe threatneth blindnes vnto blasphemers as the Psalme sayeth Let theyr eyes bee darkened Therefore dayly doo they encrease their tormentes and they with vngodly leagues doo binde Princes vntoo themselues Neither doo they onely openly swarme abroade but primly lay snares for the lyues of godly Princes Is it not to bee supposed that these will admit moderate or godly councels And other whyles wee haue prooued very many which haue fained a moderation and yet in very deede haue wrought nothing so but that they might catche theyr vauntage howe too subuert vs if they had once ensnared vs and so extinguishe al kinde of good doctrine
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
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