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
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
their prosperous estates at this day to imbrace commemorate the doynges of such godly learned fathers there liuing as haue bin yet are souÌ„d faithful furtherers of Gods glory coÌ„stant friends of that truth which we also now professe Wheras Right honorable Earle sith by Gods gratious prouidence his church with rare excelleÌ„t benefits is thus many yeers fructifiyng amongest vs Especially vnder the protectioÌ„ of the immediat next vnder god supreme heade thereof so gratious a Queene so godly religious a Princes our deare Soueraigne Lady Queene Elizabeth thus prosperously and prudently vpholding her house with the wise woman Prou. 14. that As the Sunne shineth ouer all the worlde from the seate of the most highest So the beautie of so good a woman so vertuous a Virgin Queene and so gratious muste needes be not onely the principall ornament of her owne house Ecele 26. but also is a light of excellent comfort vnto the faithfull throughout all Christendome Which I pray God continue to the end of the world And again sith in respect of her â—ise honourable graue counsellers with those godly lerned Fathers of the spiritually this prosperous peace may verify that Prouerb with vs Salua res est consuliante Sene Who doubteth to the glory of God be it spoken that the churche of Englande is the Phoenix of the world The Rose planted in Hierico Eccle. 24. yea the flower of the fielde and the Lillie of the Vallies Cantic Canticor cap. 2. The which blessed estate when euery member thereof is bounden by all good gifts to adorne As it is my onely by simple Summum Bonum now then too edifie my slender capacity in translating and writing So at this present with the furtheraunce of the right reuerend father in God my good Lord the Bishop of London by his auctority and by some helpe of a learned Diuine my friendly well willer herein I haue translated this book and geuen it the name or Title of A Godly and Learned Assertion c. Now published as a true testimony of my bouÌ„den duety and earnest zeale too the welfare of Gods Church present and of the posteritie And for good causes mouing me I haue chosen your good Lordship the Patrone thereof As one whose noble progenie heretofore loyall too their Prince and louing too their Countrie especially the Lorde Roos in the raigne of the most victorious King Henrie the viii for his noble valiaunt and renoumed seruice in Scotlande most woorthy of memory your honor deseruing no lesse well to bee thought of for your like loyalty learning wisedome godly zeale and like true seruice also if like time of neede should require And thus humbly crauing pardon of your honor for my boldenesse proceeding of an intier good will towardes you And therwith beseeching your noble bountie to graunt the same fauourable protection vnder the winges of your godly zeale as an earnest Hypotheca of my duetifull true hearte towardes your honour which as I shall perceiue to bee affected towardes my good meaning in this behalfe so by Gods grace shall I not onely take further encouragement of duetifull gratitude towardes your honour and my natiue Countrie But also as heeretofore so still shall I rest heartily and incessauntly praying vnto the maiestie Diuine and Lorde of Lordes too endue your Honourable Lordeshippe and the honourable Ladie your Louing Spouse with long life perfect health augmentation of honour and true renowme in this world And finally the inexpressible ioyes of life eternall in the heauenly Hierarchie of the moste highest Ichâ—ua Your Honorable Lordships moste humble and bounden poore Orator Richard Robinson Of the Churche and of the Auctority of the woorde of God IT was accustomed oftentymes to be disputed vpon how much credit might be giueÌ„ vnto the opinioÌ„s of the Churche decrees of Synodes and sayings of wryters For although wee holde it for a rule that wee embrace and haue the worde of God in reuerence yet notwithstandinge when there seeme doubtfull places in the wrytinges of the apostles as it were to occurre or come in the way some men doo dispute that the opinions of the churche rather are too bee followed than the wrytinges of the apostles Moreouer they pretende that the Autority of the church is to be preferred before the word of God and that the Churche hath power to change or alter suche thinges as are delyuered in the worde of God Vnto these opinions doo they cite the saying of S. Augustyne which is this I woulde giue no credit vnto the Gospel were it not but that the auctority of the Catholike Church mooued me therevntoo And therfore vnder a false colour of the name of the Church do the Pope and Bishops decree and commaunde many thinges for their sensuality contrary vnto the word of God yea they confirme and stablish wicked doctrine Idolatry And also by this meanes the very name only of the Churche terrifieth very many nowadaies from the true doctrine of the Gospel which we professe Therefore needful it is that men bee admonished rightly as touching the autority of the Church Againe also certaine more malaparte busiheades when they imagine newe opinions out of sayings of the scriptures which are lewdely wrested doo vtterly despyse the consent of the true Churche and all Synodes without difference As when Seruetus wrangleth with the Churche of al ages and dooth depraue the sayings of the word of god in the first Chapter of S. Iohns Gospel and seeketh after a more fitte interpretation as hee thinketh To the ende therefore that such a malaparte busibraine shoulde bee restrained and brydeled the Church had need of her bouÌ„ds by al meanes if I may so say as the olde synodes and wryters doo alleadge their first testimonies which they haue taken from the Apostles and other Authors Tertullian wryting against Praxeas sayeth thus wee must holde this for a rule against al Heretykes Rectum esse quodcunque primum quodcunque verò posterius adulterinum That whatsoeuer was firste was good but whatsoeuer was last is couÌ„terfait And surely he calleth that first which the Apostles for certaine did deliuer for so he doth interprete himselfe Irenaeus wryting against Florinus allegeth the autority of them which were in the firste age and namely the autority of Policarpus who was the disciple of S. Iohn the Apostle for hee saith that he woulde haue detested the opinions of Florinus if hee had hearde them woulde haue shunned the place wherin they were declared as lothsome and polluted Basilius alledgeth his nurse whose godlinesse hee sayeth was then specially commended and he addeth that shee receaued her doctrine of Gregory Neocaesariensis which at that time for his learning miracles was famous also refuted Samosatenus and left his posterity a briefe confession of the faith which conteineth an excellent testimony of the Trinity And it is apparant in the 7. booke of the ecclesiastical history Origen alledgeth the
to be gouerned and preserued not by ordinary succession S. Paule doth witnesse the same Ephes 4. Hee hath giuen giftes vnto men that the Apostles Prophets c For hee teacheth that that is properly the Church wherein Christ is effectuall woorker and giueth true Teachers Therefore when as the name of the Church and the authoritie thereof is obiected vnto vs Let vs first consider whether mention bee made of the true Churche eyther els of the multitude of Bishops and the politique succession thereof neyther let vs suffer our selues to be terrified or discouraged from the worde of God vnder a false pretence of the name of the Church Secondly after that wee haue declared which is the true Churche let vs nowe adde therevnto that this true Church which is but small and a cōpany of holy ones doth retein the true doctrine of the Gospel or the articles of the faith like as S. Paule calleth the same The seate of trueth But this selfe same true church hath her doctrine sometime more and sometime lesse pure manifest She hath also in her many weake and feeble members as the Apostles were the church but yet they vnderstood not before the resurrectiō of Christ what should bee the kingdome of Christ For Peter after the holy Ghoste was geuen did yet suppose that the rites and ceremonies of the lawe was needefull to be vsed but when he was admonished frō heauen he then knew that the kingdome of Christ was not a Iudaicall pollicy but spirituall and continual woorshipping of God Afterwards whē the Apostles begā to prech there did shine in thē a pure cleare doctrine yet notwithstāding in mean seasō there were many weake mēbers w c albeit they were true mēbers of the church held stil amōgst them the articles of the faith yet they added herevnto some error as they which obserued the ceremonies of the law did not sufficiently well vnderstand the abrogation of the law what was the true worshipping of God This was no small error brought in with it some obscurity to the articles of the faith so did christ foreshew as touching the churche in the latter age that there should happen great darknes which shoulde hinder the very electe ones of God Whereby they shoulde the lesse inioy amongst them the true doctrine Therfore yet remaineth the true Church in some place w c retaineth the articles of y e faith but now thē lesse pure obscured with some hurtful opinions which haue some error in thē And as yet I speake of the true members of the church of the holy ones not of others w c hauing lost the light of the word do leese y e holy Ghost follow the iudgment of reason when they thinke that they deliuer very godly things they yet say cleane cōtrary things and vngodly Like as euē at this day also ther are excellently learned of good conuersation and outwarde shewe of holinesse which seeme to themselues to speake most holy thinges when in deede they are farre of from the true light that is from the true vnderstanding of the worde of God Concerning such persons I speake not as yet but I onely make mention of the true members of the Churche which for the more parte are weake and infirme So therefore saith Saint Paule 1. Cor. 3. No man can lay any other foundation then that which is already layde But some man buildeth vpon it Golde other wood and other straw or stubble c. By the foundation he meaneth The Articles of the faith that is to say the whole summe and scope of Christian doctrine and the doctrine of Christes benefites but hereunto saith be some shall adde profitable doctrine and interpretation and true spirituall honouring of God and these he calleth Golde Some other shall adde straw and stubble that is hurtful opinions and which are infected with some erroures Like as in the first age of the world ther were ordained ceremonies which brought with them false opinions As I do iudge S. Ambrose to be a true mēber of the Church And yet euen he thus speaketh of the Lent faste Caetera ieiunia sunt voluntatis hoc necessitatis est That is other fastings are voluntary but this is of necessity This opinion of Ambrose is straw stubble added to the doctrine of fayth So Basilius addeth Monkerie as straw and stubble and commendeth this kinde of life with immoderate and false commendations when as in deede hee was therefore reprehended of his owne Bishop Butch at it is no small faulte too ordeine newe woorshippings of God the Scripture warneth vs hereof and this one sentence sufficiently sheweth the same In vaine doe they woorship me with commaundementes of man Matth. 15. It is a grieuous sinne against the first commaundement to ordeine or allow woorshippinges not commaunded by God For the first precepte seeyng of forbiddeth there shoulde be any straunge Gods doth also forbid strange woorshippinges Cyprian vrgeth canonicall punishmentes which then was vsed and hee confirmeth opinions as though they were necessary that by reason of them sinnes might be forgeuen Sometime againe he saith that without thē absolution of sinnes is vnprofitable Peraduenture hee thought more conuenient heerein then he spake Notwithstanding these are no small erroures but very thicke stubble obscuring the doctrine of Christes benefites and of faith which we shoulde haue in him Furthermore oftentimes writers haue writtē more cōmodiously then they haue spoken because for the most part they were very negligent vnperfect in teaching borowed many sentences and methodes of the common people wherein cōsisted some kinde of errors As for example August borroweth the name of satisfactiō frō the vulgar sort yea although he doth openly reprehēd the errors of satisfactions He troubleth himselfe in the interpretation of this sentence that euery sinne is voluntary where he disputed of the sinne originall when notwithstanding the Sentence is a ciuill saying sette downe concerning external offences So cal they the supper of the Lord an oblatiō after the maner of the people whē it is not an oblation but Christ himselfe was the high Priest which offered his owne sacrifice And indeede in times past there was not made in the ceremony of the supper an oblation of the body and blood but before the consecration there was breade offered and other thinges and the Priest saide that he did offer vp prayers and thankesgeuing and all the seruice which was woont there to be done Although therefore the oblation was not vnderstood after one manner yet notwithstanding the name afterwardes was wrested vnto the oblation of the body wherevppon haue ensued great abuses Dionysius in that booke which containeth ceremonies of the Churche when hee doeth diligently describe the order of the Lordes Supper yet doth he not at all make any mention of the oblation of the Lordes body
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
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