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
inter se de impâ—rio disciptantibus 433. Present thereat 200. fathers Heresies of Nestorius Twoo natures in Christ truly aud substantially vnited The 4. Councel of Calcedon vnder Martian 452. Mans traditions increased in the Church Monks forbidden to marry virgins which had made vowes Politike ordinaunces for the Church decreeed in the Councell of Calcedon Aduersaries charged with dissimulation Thâ—â— Council of Antioch vnder Foelix the Bâ—shop of Rome there holden about the yeare 274 Touching the herisie of this Paule Samosatenus looke in Pantaleon page 22. Vowes of Deaâ—tons touching mariage or single life fondly allowed of The Councel of Laodicia vnder Valeut 〈◊〉 Anno 368. Lay men axacted vpon which had married 2 wiues Concil Laodicenum Error of Baptising forbidden for 14 dayes after beginning of lent Marriage forbid with Heretikes The Councell of Toledo vnder Arcadius Honorius Anno 395. Articles of diuinity and humanity in Christ Deaâ—ons Excommunication of Parents A great and vnmeete absurdity The 5. Councel of Carthage vnder Aurelius Bishop Anno 438. Present therat 74. Bishops Present thererâ— 74. Bishops Marriage of ecclesiasticall persons forbidden A constitution concerning Chappels and Aulters of Sayntes Superstitiouse woorshipping of Saintes withstood and disanulled The 6. councel of Carthage vnder Aurelius Bishop there Anno 457. Present thereat 217 Bishops Apeale to the See of Rome laboured for by the Bishop there Augustine was present at this Councel Note The impudent forgery of the Bishop of Rome A Relation vnto the 4. Councelâ— holden there A decree touching repentaunce The Councell called Mileuitana about the time that Hilarius entred againe into Rome â—n 420. S. Augustine was present thereat with a great nuÌ„ber of Bishops Sute of appele to the See of Rome forbiddeÌ„ Diuorcements Superstition of vowes confirmed Virgins to be couered before the age of 25. yeeres Auncient ecclesiasticall wryters so farre foorth as they are witnesses of the auncient and first church of the Apostles haue wel deserued to be allowed of Other writers oftentimes erâ—ing by admonishment haue amended Without choice be made al writing or testimonies of the fathers may not be allowed Origen was Biâ—hop of Alexanâ—ria Anno 235 â—n some points â—e is a witnes â—rofitable With his wriâ—ings he mixed â—any false and â—â—surde opiniâ—ns Origen Error touching righteousnes His error touching workes and vertues 〈◊〉 fault in Origen where he afterwardes corrupteth that which before he applyed wel He alleâ—geth â—â—stification by â—aith Variety in hys interpretation His corrupting of sentences greeuously erronyous Origen vnderstandeth the holy Ghost amisse Note his error in preferring Peter aboue all the rest of the Apostles Mat. 16. Mat. 20. This Dionysius is thought to haue byn the Disciple of Origen and also thiefe schoolemaister of the schoole in the City of AlexaÌ„dria Anno 250. Popes of the later times haue digressed from the auncient rule of the Church Dionysius testifieth that there was no Masse but Communion in his time His testimonies touching baptisme annoynting Communion ordering of priests and a godly order in burying the dead Ceremonies were the beginnings of monkery Tertullianus Apher was famous in Anno 230. His errors touching mariage His errors touching Saincts His errors touching traditions And touching custome Also touching Baptisme Touching birthdayes and buriall daies Cyprian Bishop of Carthigâ— and dyed a Martyr about the yeere 275. Note his error touching baptising by Heretikes Touching reâ—â—issioÌ„ of sinnes His error touching original sinne His error touching suche as slyde away froÌ„ the Churche Bycause Cyprian vsed the word oblatioÌ„ for the Lords supper therefore the aduersaries ratify their masse Augustines interpretation of the wordes Sacrifice and oblation The opinion of Irenaeus touching oblation Sacrifice and oblation how to be vnderstoode Certain wordâ— in Cyprian which the late writers do wrest contrary to good meaning Testimonies of antiquitie doo not defend later abuses Basilius was Bishop of Caesarea in Capadocea abowte the yeare 370. Touching rightuousnes Basilius first inâ—stituted the oâ—â—res of Monkery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punishmentes This Gregory is supposed to be 〈◊〉 which was 〈◊〉 in the Church Anno. â—â—85 Errors of the Godly are not to be opposed against the word of God What the Aduersaries do alleadge out of Basilius Basilius his opiâ—nion touching Saintes or thâ— holy ones Epiphaniâ—â—â— Idolatry detected by hym â—oannes Chrysostomus vixit cirâ—iter annum Doâ—ini 404. â—piscopus Conâ—aÌ„tinopolitanus â—is errors touâ—hing remission â—f sinnes Chrysostomes commentaryes touching iustification and faith His opinion touching faith A true testimonie of remission of sinnes giuen in time of Darkenes Chrysostome doth not mention of any priuate masse in his time Ambr. vixit circiter annum 376. Episcopus Mediolatiensis creatuâ— 377. S. Ambrose his true testimony touching remissiou of sinues Rom. 5â— Note his worthie testimonie touching Iustification Psal 32. Ambroslus ad Demetriadem Virginem Sanctus Hieâ—onymus Stridonensis per totum â—errarum orbeÌ„ notus in Bethleem illustris habitat Anno 387. Writing against Iouinianus he confirmeth superstitious doctrine touching manâ— traditions His mistaking of matrimony His errors touching difference of meats Rom. 14. His right opinion touching mans regeneration His misvnderstanding of sinnes In Hieromes wrytings are many and no smal errours Aurelius Augustinus Bishop of Hippona and Disciple of Hierom liued in Anno. 395. In Augustines time there had crept in Philosophicall opinions confirmed by Pelagius His error by confirming of Merits by woorkes Augustine in his time restored a fresh the Gospel touching grace and fayth in Christ His good Opinion touching the enioying oâ— spirituall motiâ—ons Augustines proâ—fitable difference betweeâ— the letter and the spirit Righteousnesse what it is The doctrine of the Gospel what it is Scotistae subtil desputers This Scotus lined about the yeere 1298. Deliuerance from the Lawe What it meaneth Examples of the first age Note the Consolation iâ— the promised Sauiour vpon deliuerance from the Law Law moral and the deliuery therefrom That some of â—he aduersaries â—oe touching Augustines interpretation 〈◊〉 the interpretation of late writers vpon Paul Priuate hate of the aduersaries toward the truth Aristophanes That is they be haue themselues most shamefully beastly and contemtuously in contemning the mightie and meruâ—ilous woorkes of almightie God An eâ—hortation â—o the Godly â—eaders In 〈◊〉 time Kings and Bishops set themselues against the mariage of Priests The causes Augustines affirmation touching the regenerate man not iust by workes but by fayth Psal 144. Confession Contrition Trust in the Lorde Fayth touchinâ— righteousnesse howe to bee vnderstood Monkes erring all the way in expounding Paules meaning Augustine beleeued touching grace and faith the very same which the later age teacheth Pelagius his hereste in estimation Ceremonies in Augustines time Mans traditions better esteemed then the commaundemenâ—â—s of God Note Augustines sounde iudgement touching the ouerthrow of mans traditions Sermons touching Purgatory frequented in Augustines tyme. S. Augustines words of prayer wrested by the Papistes for oblation of the sacrament of the dead Augustines
administration of ecclesiasticall faculties but that Churches shoulde haue theyr ouerseeers That no one person shoulde haue moe functions then one That no man shoulde be admitted without the order of Ministery Also that Bishops in theyr seueral Prouinces shoulde yeerelymeete together and constitute Connenticles concerning the present controuersies in the Churche These profitable decrees of the Synodes the aduersaries doe dissemble with and in meane time doe bring foorth other lighter matters in the ende they woulde seeme to oppose vnto vs the autority of the auncient church There were also in the meane time other Synodes in other places eyther prouincials or more often assembled wherin the Bishops of the next prouinces abiacent did also meete together Such a one was the Synod of Antioche before that of Nicene aforesayde called against Samosatenus which godly rightly condemned the wickednes of Samosatenus Also the like Synode beyng auncient vncorrupt called Gangrensis in Galatia ordayned verye good decrees agaynst the superstitions of marriages of meates and of Monkery And it is manifest that this Councell was gathered too condemne those two Heretikes Montanus Martion with others such which woonderfully augmented those superstitions Since that there ensued other Councelles more later as that called Auchiranum which decreed this constitution worthy of memory ìf Deacons in theyr ordinaunce had not promised a single life they were still too bee retayned in theyr ministeries althoughe afterwardes they had married wiues but if they had promised vowes of single life and afterwardes indeede married they were then too bee remoued and displaced out of the ministery The same Synode hath also other daungerous superstitie us Canons of the yeeres of penaunce The Councell of Laodicea in Anno Domini 368. called together did rightly confounde the Nouatian Heritikes But it erred in exacting vppon those Lay men which already haue had two wiues it willeth them first to be punished before they be admitted to the Communion It doeth also forbid baptizing 14 dates after the beginning of lent the other politike ordinaunces there decreed are good as namely this one when it forbiddeth matrimony and marrying with Heretikes This Synode followed that of Nicene not long tyme betweene Vnder Honorius the Emperour was the first councell of Toledo called which containeth many profitable arguments of doctrine For it godly reciteth the articles of the Diuinitie and natures of Christ and certaine other articles Afterwardes it adioyned vntoo this certayne pollitike constitutions and ceremonies touching the maner of their annoynting and touching vowes This Synode forbiddeth the preferring of Deacons vnto the office of Priesthoode if they doe not abstayne from lawfull wiues Also it doeth excommunicate those Parentes which loue theyr daughters with affection of parents if they do marry after they haue once bound them selues w t bowes Also this couÌ„cell doth not admitt them once beeing marryed to come to the communion eâ—cept they departe away from their husbands Pantaleon writeth that this was ratified in Anno Domini 399. The 5. Councel of Carthage which was held Anno Domini 438. forbiddeth Bishops Priests and Deacons to haue the vse of lawfull wyues And so by a little and a little the prohibition here of augmented Before that it was lawfull for Deacons to liue with their wiues as the Synode called Anchirana Synodus both testifie Afterwardes followed a prohibition hereof And these ordinaunces touching single life were therevpon eftsones repeated in all Synodes and Councelles and more sharper punishments were adioyned them as a certaine Councell holden at Toledo ordayned that the riches or substaunce of women shoulde be soulde away if they returned agayne vnto theyr husbandes For this Councell now holden at Carthage contayneth also another constitution woorthy of memory concerning Chappels and Aulters of Saintes where as theyr bodies were not buryed These Aulters and Chappelles did the Bishop commaunde shoulde bee throwen downe or if they feared any insurrection of the people he biddes them exhort the people in their Sermons that they come not to those places It appeareth that there were some at that time which woulde prohibit and withstande the superstition of woorshipping Sayntes euen when it was firste springing vp Pantaleon reciteth that this was ratified in the time of Clodoueus sonne of Pharamund Duke of Franconiain Germany The Councell of Carthage in Anno Domini 457. touching the appeale of Bishops therin the bishop of Rome required y e appeale to the sea of Rome might be grauÌ„ted wheÌ„cesoeuer any man had appealed vnto the Bishop of Rome And bicause he would obtain this he played a false part hee alleadged a counterfaite decree which hee affirmed was established in the Nicene councel too that purpose afterwardes by originalles or copies fetcht from Constantinople the vanity heereof was founde out and the demaunde of the Bishop of Rome was vtterly reiected At this councel was Sainte Augustine present By such cunning sleights haue the Romish bishoppes made themselues a way and meane to obtaine the supremacy This example admonisheth vs that wee shoulde not bee so farre in loue with antiquity that wee altogither acquyte it of al faultes there Pantaleon testifieth that this Synode was ratified for the 6. by Aurelius the Bishop of Carthage The 4. Synode there contained a decree made Touching Prayer and offering for the dead in these woordes Those that repent theÌ„ of their sinnes which haue diligently obserued the canons of repentance if they happen too dye before they communicate let the memory of them be commended in prayers and offeringes That age had not as yet any priuate Masses but yet by a little and a little superstition had encreased This Canon doeth not allowe of the dead except they had obserued diligently the rites of penaunce Also it addeth a kinde or maner of offringes Pantaleon reporteth that this Synod was ratified in Anno 436. vnder the same Bishop Aurelius The Councell called Mileuitana Synodus in Affrica handled a moste weighty cause whereat Saynt Augustine was present and did rightly defende this godly doctrine of originall sinne of Grace and of iustification the same Councell had also certeyne politike constitutions amongst which namely these are woorthy of memory it forbiddeth sute of appeale vntoo the Bishoppes of beyonde the Seas But indeede this decree woulde not the Bishoppe of Rome nowe admitte or receaue It also forbiddeth Iudges but not Byshops to be required of the Emperor That was agreable vnto those dayes Now it were very harde too bee obserued Moreouer touching Diuorcements it decreed that the innocent or faultlesse person shoulde not againe contract matrimony with any other And it moreouer addeth that request is to be made that the Emperour would establish a lawe to that end and purpose And that thing was also more grieuous For Fabiola as it appeareth by the testimonie of Saint Hierom contracted an other
vtterly abhorred this beastlie crueltie and openlie witnessed that these chiefe Bishoppes the Autors of this crueltie were not the members of the Churche but the Instrumentes of the Diuell and without all doubte the saide Fathers Ambrose and Augustine tooke vppon them the defence of Godlie Ministers women children and againe of so many nations which are of affinitie or liable vnto this cause But after that I haue nowe declared which is the true Churche and that it is manifest that wee faythfully retayne still and mayntayne the Doctrine of the Catholique churche of Christe sette downe in the Propheticall and Apostolicall Scriptures and in the Symbolles or Creedes yt is playne that wee beleeue and holde opinion as the Catholike Churche of Christ doth Also I adde here this also that the chiefe writers viz. Ambrose Augustine and a fewe others doe holde all one and the selfesame opinion if they be aptly vnderstood and if a fewe certayne thinges be borne withall in them which in theyr time came not into controuersy at all Touching the Lyturgy or publike seruice it is nothing to bee doubted that there neyther was any priuate Masses more to bee solde for monye nor yet Funerall Masses before Gregories time neither began the manner of calling vpon Saintes too bee had in estimation a long time before Gregories daies And the Lawe of perpetuall single life is very lately ordayned which is not defended nor mayntayned for any other cause but that single life is more commodious to mainteyne worldly wealth And they offer manifest iniury vntoo the woorde of God which affirme that marriage of Priestes is repugnant vnto Gods worde Concerning Repentaunce Forgiuenesse of sinnes and iustification which we say men for Christes sake doe attaine and not by meanes of their workes Also concerning satisfactions touching the keyes touching mans traditions and politike affayres our VVriters haue disputed many thinges more playne then the auncient writers haue done VVhich notwithstanding as it appeareth are agreeable vnto the perpetuall myndes of them which were more learned and more skilfull then others in spirituall matters who indeede if they had read this exposition and methode according too their Godly zeale woulde sincerely haue allowed the same As I heare say a certaine excellent Diuine of Paris confessed that he better vnderstood Augustines mynde touching Iustification by the exposition of our writers I know there may many things differing and disagreeing from our opinions be gathered out of the Auncient writers And euerie man for his owne purpose borroweth ther as seemeth to him commodious so as The Bees gather hony and the Spiders sucke poyson out of the selfe same flowers But be it farre from Ecclesiastical Iudgements to vse Sycophāsies or better inuectiues I doe not appele vnto all writers but vnto the best as Ambrose Augustine and so farre foorth as others agree with these which seyng themselues now and then too haue spoken thinges repugnaunt they shall heere pardon vs if wee reprehende certaine thinges in them To the ende we woulde followe the manifest and true meaning of the woorde of GOD and that wee woulde not departe or starte from the Symbolles or Creedes But holde still firmely that which they both behelde and desired too retaine but yet nowe and then coulde not expounde the same For it is nothing at all too bee doubted that this kynde of Doctrine which wee professe is the selfe same true consent and agreement of The Catholike Churche of Christe as the Symbolles the more sincere Councelles and the better learned Fathers doe shewe the same effectually These thinges doe I aunsweare vntoo the more discreeter sorte of Readers which obiecte vntoo vs the autority of the Churche or of the Fathers But there is a certayne newfangled sorte of wise men starte vppe who seeyng they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of no religion yet they will not haue any controuersiee to be handled touching Religion they can commende well peace and concorde they abhorre all those which by any manner meanes sowe discords these they iudge worthily as a pestilent or filthy kind of people as the plagues amongst men to be vtterly remoued This is that one Philosophye of the Popes Cardinalles Kinges Religious Monkes and very many others which will be compted politike who will not haue theyr leisure too bee once interrupted they will not haue their dignity to be diminished or empaired they hate the doctrine which seemeth too hinder theyr profite and agayne euery one hath his sundrye deuise Of all these this is one voice in the counsels of Princes namely That there shoulde be no chaunges made That the concorde of the churche and the autoritie of ordinary power is stil too be retayned Moreouer they haue their Rhetoricians and eloquent Oratoures which set foor the most earnest speeches and writinges to that purpose which too be named here is no need at all For the writinges of many are extant but amongest all them Omphalius hath lately prouided him his patched fragmentes In his beginning he handleth his matters likeas if he were Solon or some Areopagita he declameth of the dignitie of lawes he dispraiseth seditions and the contempt of the lawes he rehearseth how sweet the hermonie of order and good gouernement is in the common wealth which the lawes do cause Furthermore although hee nameth vs certayne things yet notwithstanding he sheweth sufficiently whom they are which he specially inueigheth against He declaimeth against vs which haue shaken of from vs certaine Tyrannicall and vngodly lawes of the Popes And although indeede I thinke that he spake not these thinges without rewarde Yet notwithstanding seeyng the same thinges are spoken of many notable and eloquent men I will not here dispute what this fellow seeketh or goeth about All this kinde of Orations or speches doeth belong onely too confirme the mindes of mighty men that no modest and godly Councelles shoulde be hearde and moreouer that beyng inflamed by them they may then exercise vniust cruelty ouer the people But as Dauid required of the Lorde That the Councelles of Achitophel shoulde note preuayle So do we pray to God that the eloquence of these Rhetoricians may neuer be able to oppresse the trueth and glory of Christe And seeyng it is written Out of the mouthes of infantes sucking babes hast thou made perfect thy praise c. VVe wil hope well that God wil vouchsafe not to be absent from vs in refuting these slaunders and in aduauncing of the glory of Christ I know it is plausibly spoken of some touching the dignity of lawes of peace and common tranquility I am not so voyde of learning nor so vnskilfull in the custome of ciuill life But I thinke also that in the common wealth those burdens are to be borne withall touching common tranquility which may be tollerate without impietie Touching that kinde of burdens let these sentences bee of effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an
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
trueth but they bring with them priuate hate towardes vs contempt of the Gospel a care to mainteine theyr owne force and autoritye What the people should or ought to beleue touching Christe or howe and in what maner the churches should be instructed they iudge nothing pertayneth vnto them and partly nowadaies exercise better inuecâ—iues or sycophancies such as Cochelus Wicelius the like partly they are Tyranâ—es and Champions of Tyrances which for the opinion of wisedome or vertue doe gouerne the Councels of Popes Kinges and Princes when indeede they are Homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlesse persons of no religion which altogether suppose that true religion is as faâ—ling stories and for this cause doe woonderfully please themselues that they dare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farre agaynst the thunder As the fellow in the comicall writer affirmeth Yea yet such wil be ready to speake theyr opinions in Synods or Councelles touching the glory of Christe whose name they thinke to be Fabulus Therefore I exhorte the godly Readers first to consider the kindes of doctrine whether that simply and without cauelling these men doe propone the opinion of the scripture Propheticall and Apostolicall Next this when the Fathers are cited too haue good regarde what sayinges of those Fathers are most consonant and agreeable vntoo the heauenly will and woorde of God For there is greate difference and inequality of the Fathers Lastely as Paule biddeth too prooue the Spirites the opinion or minde of both partes is to be regarded and whole scope of theyr determination is also too bee marked For after that manner doe our Aduersaryes haâ—â—le theyr matters not to make any thing the better by theyr dealing but by one precended collour or other too defend theyr Tyranny confirme and mainteyne theyr dignities and riches Therefore at this day Kynges and Byshoppes set themselues agaynst the marriage of Priestes and spirituall persons bycause they see that single life is more expedient too the retayning of autority and power and too the conseruation of worldely wealth And by this meanes when there appeare signes of a wicked wil in certeyne manifest articles it is sufficiently apparant that they are not mooued with the good spirite but rather that they are the enimies of Christe and that they doe not in other articles searche for the trueth Wherfore let vs constantly cast away from vs and vtterly reiecte their iudgemente and opinions Augustine vppon the twoo and fourtye Psalme affirmeth That the regenerate Man is not iuste bycause of hys woorkes but by fayth For so hee sayeth In deede feare thou if thou accomprest thy selfe iuste yf thou haste not the same saying out of an other Psalme Psalme 130. Enter not intoo iudgement with thy Seruaunt for yf thou shalte execute Iustice without Mercye Whither shall I goe if thou Lorde shalte marke strayghtly our sinnes Oh Lord who shal abyde it Psal 144. Enter not into into iudgemeÌ„t with thy seruant because no liuing fleshe shalbee iustified in thy sight TheÌ„ here no liuing fleshe shal be iustified in thy sight because whosoeuer liueth here though he liue neuer so iust yet woe be to him if God shall enter into iudgement with him For as it appeareth in an other Prophet God doth thus chyde the arrogant and proud people saying Why doo you contend in iudgment with me You haue all forsaken me saith the Lorde Doe not therfore contend with me in iudgement geue thy indeuour too be iust and how muche iust soeuer thou be confesse yet thy selfe to bee a sinner Hope thou for mercy and in this humble confession beeing secure speake vnto thy soule troubling thee turmoyling thee on this maner Why art thou heauie oh my soule and why dost thou thus trouble me Perhaps thou wouldest trust in thy owne selfe but trust thou in the Lorde not in thy selfe for what art thou in thy selfe What art thou of thy selfe Let him be health in thee which receued stripes for thee he saith Trust thou in the Lorde Dauid in his one and thyrtie Psalme saith Who are blessed Not they in whom the Lorde shall finde sinne for all haue sinned and haue neede of the glory of God Rom. 5. If then in al men sinne be founde it resteth that none are blessed but they whose sinnes are forgiueÌ„ This therefore did the Apostle thus commende Abraham beleeued God and it was reputed vnto him for righteousnes Rom. 4. Here dooth hee rightly apply this saying touching faith and hee witnesseth in this place that hee vnderstandeth faith is not only the knowledge of the history but that it is an assured confidence whereby wee trust without doubting that our sinnes are forgiuen vs for Christes sake Neither indeede can any man sufficiently vnderstande the meaning of Paule in this point except he vnderstande faith in this maner This again as we say is â—eâ—ely to knock at a wrong dore when men vnderstande faith as the knowledge of the history and not as the assured confidence which wee ought to haue in the promised mercy of God for his sonne Christes sake And it is no metuel that Monkes haue erred al the way in expounding the meaning of Paule bicause euen in this place they were fouly deceaued And this misty clowde is at this day a speciall let vntoo our aduersaries that they caÌ„ not so wel brooke the doctrine of fayth bicause they rightly vnderstande not the name of fayth Why do they not duely examine and way such sayinges of Augustine as this is which erewhyle I haue recited He witnesseth Paule meaneth this that Abraham was pronounced iust bycause hee beleued not only touching the promise of God concerning his posterity but also touching the forgiuenes of sinnes for Christes sake Such lyke sentences shal a man meete withal in Augustine euery where which sufficiently shew that he beleued touching Grace faith the very same which we do teach Like as in his booke De Spiritu Litera he saith thus By meanes of the lawe wee feare God but by fayth wee flee vntoo the mercy of God Loe heere doth he manifestly discerne betwene the Lawe and the Gospel And although nowe and then in his wrytinges there happen togither as it were certaine figures of speeche not sufficiently well expounded or inconuenient yet these are to lie attributed to the tymes bycause the custome of the common people had receaued certaine figures as namely the name of Merite and certayne others And these coulde not the learned then put away More ouer neither were the wryters themselues sufficiently accustomed vntoo disputations and what mysty clowde of ignoraunce was in the Church at that tyme thereby might bee esteemed so that the wicked opinion and heresy of Pelagius was entertapned with so greate ioy that Augustine and certaine few others could not abolish the same againe out of their churches without great conflictes and controuersies But as touching Ceremonies