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
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
Neither doth the cannon of Basilius containe this oblation but after this I will speake more concerning the Lords Supper These things onely haue I added too the ende I might declare how that in tymes paste the auncient writers now then haue borrowed incoÌ„uenient speeches of the people as it is wont to happen in all ages Somtimes they are ouercome with iudgments examples of the multitude w c is not godly that they bee drawen into superstitious by some humane imagination As in the Nicen CouÌ„cel except Paphnutlus alone had w tstood the same the opinion of them had beene allowed for good w c woulde haue made a decree that priests shuld abstain froÌ„ their wiues So did custome ouercome Cyprian and many others insomuch that they did allowe the forbidding of marriage Also the whole Nicene Councel beyng ouercome with the agreement of a multitude or of time ratified the Canons of penaunce which afterwardes brought foorth intollerable erroures Examples also of greate personages doe oftentimes deceaue the Godly Like as the example of Antonius caused many too erre Hitherto haue I spoken of the godly which although they bee holy yet notwithstanding very many of them are weake Nowe will I proceede further touching those which doe transgresse Sometimes the Godly doe vtterly transgresse and lose the holy Ghost as I do iudge that Origen did vtterly fall especially if hee affirmed those moÌ„struous errours That there shoulde be innumerable worldes That the very Diuels at the last day shoulde be saued Tertullian also doth vngodly disallowe the seconde marriages but peraduenture they haue afterwardes repented For many hauing fallen in deede both in life and doctrine haue and yet at length doe amende And very oftentimes doth it happen that holy men doe thorowly fall and doe not iudge according too the worde and spirituall light but are deceaued by the imagination of reason which notwithstanding afterwardes doe better aduise themselues Like as Gedeon altogether traÌ„sgressed when by mans aduise and counsell he ordayned straunge kindes of woorshipping God Of all these followeth this conclusion although the true Church which is but small in number retaine the articles of the faith yet notwithstanding the same true Churche may haue her faults obscuring the articles of the fayth Furthermore many doe so fall that they altogether allowe and ratifie wicked errors against the articles of the faith although peraduenture som of them do afterwards ameÌ„d First therefore when the autority of the Church is alleadged wee must searche whether it be the consent of the true Church agreeyng with the worde of God Secondly it is so to be saide that the writers which are extant haue oftentimes fallen and peraduenture some of them were no members of the Church at all Thirdly an other Difference is too bee added In that societie which is called the Churche there is a greate number of vngodly persons of whome many excel the others in autority outward shewe of religion opinioÌ„ of doctrine such as were the people of Iuda in the tyme of Hieremy the Bishoppes wicked priests that alledged against Hieremy the autority of the seate of the lawe the very promises affirming that the lawe shoulde not perishe from the Priestes they denyed that their congregation coulde erre when notwithstanding they did altogither erre and disgereede in matters from Hieremy Also in Christes tyme there were very fewe godly persons namely Zacharias and Symeon Furthermore when the vngodly multitude hath autority in the Churche it ordaineth many false and wicked thinges in the name and vnder the title of the Churche Such alyke multitude firste embraced the application of Masses for the quicke and dead moreouer the estimation of vowes and woorshipping of Sainctes afterwardes the very example of these thinges did hurt the godly And such a multitude decreede in a certaine Synode that marriages of Priestes shoulde vtterly be taken away For it oftentymes comes too passe in the churche that vngodly persons of excellent wittes boldly challenge vnto themselues the ordinance of religion by mans wisedome who when they bee not mooued or affected by the woorde of God but are led therevntoo by the imagination of reason and seeke for apte opinions for their purposes do breede wicked errors lyke as Samosatenus Arius and Pelagius Others seeke to establish merites or seeke for fayre kinde of gouernement good ordering of the people and with these causes are mooued to the institution heaping vppe of sundry ceremonies as the Monks do as Gregory did and as at this day the Popes bishops Princes many learned meÌ„ desiring to ordain a forme of the church are mooued with mans wisedome reiecting the word of God wil establish a church according to their owne imaginations neither doo they see it is a horrible impiety to slide away froÌ„ the word of God to seeke god without his word to ordaine meanes maner of worshipping god by maÌ„s opinioÌ„ without the expres coÌ„maundement of god to chauÌ„ge the true opinions oppresse the purity of gods word When therefore the autority of the Churche is obiected vntoo vs as of the application of Masses the church doth not erre The Churche hath thus many ages vsed Masses Therfore this custome is to bee obserued We must answer vnto the Maior The vniuersal churche which is the multitude of them that gouerne in the church may erre as the Bishops and Priests in Hieremies time in Christs time did alsâ—â—rre And although besides that number there are some godly persons which retaine still the Articles of the faith Notwithstanding euen they beeyng moued with examples doe 〈◊〉 yeelde vnto certaine erroures whereby it comes to passe that they retayne the same articles of faith lesse pure then they ought too doe Like as Bernarde is seene too haue had better iudgement then others although yet hee yeelded and condiscended vnto many errors to the abuses of Masses too the Popes power too vowes and woorshippings of Saintes Therefore the autority of the multitude is not at all to be alleadged against the worde of God But we must returne to the rule If anie man teach any other Gospel let him bee holden accursed Gal. 1. Let the chiefe autority â—e of the worde deliuered by God Afterwards that is to be reputed the church which agreeeth with that worde as Christ saith My sheep heare my voyce Iohn 10. and Sainte Augustine sayeth The question is Where the Churche doeth consist What shall wee then doe Shall wee seeke the same in our woordes or in the woordes of the chiefe head thereof our Lorde Iesus Christe I thinke thâ—â— wee ought too seeke the Churche in his woordes who is the trueth and 〈…〉 â—est his owne body But heere obiection is made if the autoritie of the Church bee refused â—henis graunted too much and 〈◊〉 large liberty vnto the malaperâ—nesse of mens inuentions For
touch viz. of the Trynity against the Nouatians of iustification And although in his coÌ„mentaries now and then sentences vnlike are founde which seeme not so muche too haue been written of him as to haue beene set forth by others yet it is cleare that out of his loÌ„ger disputations bee helde opinion touching Grace and iustification the very same that wedoe teache That doeth his Epistle vnto Irenaeus testifie vppon the 4. of Saint Paule too the Romanes saying The law worketh wrath Epist 71. where he sayeth so By woorkes of the lawe is no man iustified that is by the lawe is sinne manifested but the faulte is not dispensed with Therefore our Lorde Iesus Christ comming into the worlde forgaue euery one their sinnes which no man coulde auoyde and cancelled the handwriting of our debt by vertue of his blood shed for vs. This is it where he saith Sinne did ouerabounde by reason of the lawe Grace did ouerabounde through Iesus Christ As Saint Iohn sayth also Beholde the Lambe of God which taketh away the sinnes of the worlde Iohn Euan. cap. 1. Therefore sayth hee let no man reioyce or boast in his woorkes bycause no man shalbe iustified by his deedes but hee that is iust hath this geuen him from aboue bicause through Christ he is iustified Therfore it is fayth which deliuereth by the blood of Christ bycause blessed is hee vnto whome sinnes are forgeuen and pardon is graunted And a fewe like sentences are founde in other places of this Writer as touching the calling of the nations Also where he sayeth vnto the virgin Demetrias Neyther is a commaundement geuen for any other ende or purpose but that the helpe and ayde of him that commaundeth might be sought for But vnder his title or name there are extant certain preparations vntoo the masse and certayne other vayne matters which seeme after his time to be counterfeict Of Hieronymus Hierome by his labour did much profite the Churche in his translations and though his interpretations vppon the Prophetes are but slender yet the exposition of the Histories deriued from the auncient Fathers is profitable Touching doctrines hee wrote few things Agaynst Iouinian he greatly confirmeth false superstitious opinions touching mans traditions Hee disprayseth marriage and inueigheth agaynst it with reprochefull speech which is not 〈◊〉 nor seming worthy for a Christian so to do He gathereth senteÌ„ces of Scripture very euill wrested as thogh they dispraised marriage as this one namely If you liue according to the flesh you shal die Rom. 8. such others And he sayeth expressely that the woman which marrieth agayne after she hath been already twice married nothing differeth from a whore Also he affirmeth That we must regarde Not somuch what God graunteth vs but what hee will haue vs doe as though God woulde not haue marriage Finally after the manner of Ethniâ—es hee collecteth common places of repracâ—â—es agaynst the feminine sexe and agaynst marriage of whom a Christian â—â—â—ght â—arre otherwise too iudge Who knoweth that the cause of infirnity in both sexes is the corruption of nature And yet notwithstanding wee muste attribute a kynde of honor or dignity vnto the sexe because God hath so commaunded And seeing God hath not in vayne created both sexe we must acknowledge that it is the woorke of God and an ordinaunce to be highly esteemed of Neyther is the infirâ—â—ty of mynd lesse in the men in accomplishing such thinges which are enioyned them But a Christian ought for Gods sake to beare withall and tollerate the imbecillity or weakenes in the sociates or companions of this life w t are adioyned by Gods ordinaunce and as the Coheyres of eternall glory he knoweth that it is Gods will we should care for them as for part of mankinde and that not through Diuelishe pride we shoulde once despise nor deiect them These such others touching this opinioÌ„ might rather haue byn spokeÌ„ by way of ChristiaÌ„ disputation theÌ„ those vnreuerent reproches of the sexe or kind of Gods ordinance Touching difference of meates hee commendeth ordinaunces instituted without the worde of God as if they were the commandements of God yea hee esteemeth them for perfection of matter too serue his purpose withall It is a foolish speeche which hee alludeth herevnto If thou wilte bee perfect it is best for thee to drinke no wine and to eate no flesh where he hath not well applyed that saying of Paule where hee sayeth It is best for thee too eate no fleshe he addeth If the example thereof offend thy Brother But seeyng it is needefull that such superstitions shoulde be reprehended in the church for they bring-foorth many errours we must therfore wisely iudge of those and such like sayinges so vnaduisedly vttered In his Dialogue agaynst Pelagius he doth rightly dispute That mans regeneration may not onely be by force of free wil but that it hath neede of the helpe of the holy Ghost For hee rightly denieth that the holy ones of God are without sinne and hee alludeth one sentence worthy of remembrance which is this Then are we iust when we confesse our selues too be sinners and that our righteousnes commeth not by any merite in vs but by the mercy of God But afterwardes he speaketh not sufficiently to this purpose he vnderstandeth the sinnes of Sayntes so touching actuall sinnes as the burning flambes of lustes or anger and such other like hee vnderstandeth them not touching the inward and perpetuall doubting security and concupiscence Therefore it is manifest that in the writings of Hierom there are many and no small erroures Of Augustine Augustine handled well many necessary controuersies he refuted the Arians Manachies Donatistes and Pelagians For nowe in his tyme there had crepte intoo the Churche philoso phicall opinions which Pelagius confirmed transforming the Gospel intoo philosâ—phie For he contended that originall sinne was a matter of nothing that men might by the lawe of God make satisfaction and that by reason of that externall obedience they might deserue forgiuenes of sinnes that they were iust and that they coulde merite or deserue by theyr woorkes euerlasting life But hee sayed nothing Touching fayth in Christ Nothing touching helpe of The holye Ghost This doctrine of Pelagius was not of the Gospel but of Philosophy as for the most parte the opinion of al learned schoole men bended the selfe same way But that these doe annexe heere vnto some monastical superstitions And now agayne in our time many doe slide away into Pelagian opinions because they are plausible to humane reason Therefore Augustine in his tyme restored afreshe and agayne lightened the doctrine of the gospel touching Grace faith in Christe when as it was almost extinguished For this benefite the Church is much bounde vnto him Touching Originall sinne he speaketh with much more perspicuity than all others Also hee speaketh more distinctly and more rightely as
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
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