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
Apostles as touching baptising of infantes For he saith that in the 6. Chapter of S. Paule too the Romanes it appeareth that the Churches receaued their tradition from the Apostles that infants might be baptised These do rightly alledge the auctority of the churche Wherfore I wil orderly declare what the church is what Churche is too bee heard that wee must vse approoued testimonies And yet notwithstaÌ„ding that the doctrin is to be iudged out of the woorde of God that the chief autority of Gods word may remain according to that saying If any man shal teach any other doctrine let him be holdeÌ„ as accursed But first when I speake of the Churche I do not meane Popes Bishoppes and others which do allow their opinions in this behalf For these are the enimies of the true church some of them being Epicures and othersome of them manifestly giuen to Idolatry But I call the Churche the society of them which truely beleeue which haue the Gospel and Sacramentes and are sanctified by the holy Ghost as in the 5. Chapt. of S. Paule too the Ephes the Church is there described and as in Iohn 10. Where it is saide My sheepe heare my voyce And although it bee needful that this true church should be euerlasting bicause the kingdom of Christ endureth for euer it is writteÌ„ I will remaine with you vntil the ende of the world Mat. 28. Yet wee must vnderstand and know that this true church doth not alwaies florish togither in one place but oftentymes becommeth a very small Churche and afterwardes againe is restored by God when true teachers are sent therevntoo As in tyme of Noah the church was in a narrowe rowme a congregation of a fewe persons So after the deluge Melchisedech w c was the sonne of Sem the sonne of Noah reteined the true doctrine And whan Idolatry increased amongest the Chaldees that the true doctrine of God was almost extinguished euery where God by calling Abraham renewed his Churche Afterwardes the family of Abraham and a fewe of his â—earers became the Church when as in meane tyme the Chaldees and Egyptians boasted themselues too bee the posterity of the fathers that they reteined the examples of the fathers and manner of woorshipping God openly declared themselues to bee the people of God when they retained not Gods word amongst them although they had reteined ceremonies whervnto notwithstanding they deuised peruerse opinions and moreouer added Idolatry In the time of Achaz was the church extinguisht in Israel afterwards againe by Elias Eliseus it was encreased and yet after that did it decay againe When Christe was borne there was a very small Churche in Iury namely Mary Ioseph the family of Zacharias Symeon Anna the sheepeheardes and a fewe others In the meane time Ecclesiastical iurisdiction was in the dealing of the Pharisees and Saducees which were notoriously knowne a wicked people Also the Saducees were Epicures and yet notwithstanding challenged they the title and name of the people of God vnto themselues especially And so in time of the Prophetes the true church was but sleÌ„der as in Esay 1. Where it is testified Except that the Lord had left vntoo vs seede we shoulde haue beene made like vnto Sodom Gomorrha These wordes most grauely do admonish vs that we shold not think or iudge of the church as of a worldly gouernment neither that wee measure the same by succession of Bishops or by degree or seate of the Bishops of Rome but that we do acknowledge the church to bee amongst theÌ„ which retain the true doctrine of the gospel In this society there must needs be some true beleuers For vnto this society doo the promises pertain Therfore Esaias bereaueth the princes chief bishops in his time of that stately title saith That there was a small offspring in that selfsame people left which was called the people of God And in the time of Ieremy wheÌ„ the kings Priests set theÌ„selues against him the churche consisted not in the multitude of those priests but of them which beleeued the preaching of Ieremy Amoz 3. So and in such manner shal Israel bee deliuered That if the Sheepheards do take twoo legges or a peece of an eare out of the Lyons mouth c. And finally at the length there was a very smal church in respect of the multitude of the wicked ones when as all nations the people of Iuda onely excepted had vtterly loste the knowledge of God The Scripture also foresheweth that after the Apostles tymes there shoulde happen deadly persecutions vnto the Churche as in Math. 14. Many false Prophets shall aryse and shal deceaue many Again our sauiour Christ saieth When you shall see the abhomination of desolation standing in the holy place c. Mat. 24. Here doth he signify that in the churche which is so called shall Idolatry aryse whereby true doctrine and true worshipping of God shall bee ouerwhelmed and there shal bee made a desolation of the Church that is too say a solitarines or suppression thereof And so indeede it hath come to passe For after that the abuses of Masses and superstitions of traditions did once aryse there haue followed darkenesse of true woorshipping God of fayth of inuocation in fayth and of functions in vocations too bee performed Bycause mans conscience beholding her owne merites is not able too vnderstande the forgiuenesse of sinnes nor comprehende the manner of true calling vppon GOD and the expecting for his diuyne helpe Moreouer it is saide They shall woorke signes and wonders that if it may be possible the very elect ones shall bee deceaued 2. Thess 2. There shall happen a departing from the fayth c. Also Luke 18. Thinke you that when the Sonne of man commeth he shal finde fayth vpon earth Againe in the 88. Psal Hast thou made al men for nought For it is a complaint vpon the decay of the Church in tyme to come These sayinges doe witnesse although it be needefull that the Churche bee preserued notwithstanding in the latter age especially that it is little or a companie of a few persons which are despised and abiect in this life as S. Paule saith Not many wise not many mightie men c. 1. Cor. 1. These testimonies haue I cited too that ende that wee may firste consider wwhat the Church is and that the minde bee withdrawen from carnall opinions which imagine that the Church is the pollicie or constitution of the Bishoppes and doe tie the same vnto the ordinary succession of Bishoppes as the states of gouernment doe consist in the ordinary succession of the Princes But it goeth otherwise with the Church For this is a multitude not tyed vntoo ordinary succession but vnto the woorde of GOD. There is the Churche renewed where God restoreth doctrine and giueth his holy spirite And that Churches are thus
if 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
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
touching Free will That by force of free will man may doe the externall woorkes of the lawe and other honest ciuil woorkes But hee sayeth without the holy Ghoste men can not haue spiritual motions true feare of God true fayth and true patience that is newnesse of life which ought too appeare in those that are to be saued Hee geueth vs a profitable difference betweene the Letter and the Spirite He teacheth vs of the free remission of sinnes Hee admonisheth howe and after what maner Paule is too bee vnderstood of vs where hee sayeth By the workes of the lawe is no man iustified Gal. 2. That hee not onely plucketh away iustification from ceremonies but also from moral woorkes The Church had great need of this admonition Far Oâ—gon and manie which followed him had spread abroade false interpretation in the Church onely with ceremonies was iustification pluckt away 〈◊〉 they imagined that men might fulfil the law and be iust through their workes Therefore Augustine handleth this question learnedly in his booke De spiritu litera and affirmeth that Paule also speaketh vniuersally touching moral thinges when he denyeth vs to be iust by the lawe and also denyeth man to be able to satisfie fâ—lfill the law Rom. cap. 8. This admonition of Augustyne and this place of his to haue in remembrance it shal very much auayle vs For bycause seeing that reason cannot sufficiently discerne the hugenesse of Original sinne and of our natural corruption it easily slydeth away vntoo those opinions namely That it thinketh a man may be able to fulfil the lawe and too be iust for the woorkes sake So contrariwyse The righteousnesse of faith is obscured and true spirituall exercises are cast of from vs namely Trne inuocation which ought too stay or rest vppon the onely mercy of God Lyke as wee are nowe derided of our adnersaries which will needes seeme wyser then wee and crye out against vs that wee doo foolishly exaggerate or encrease our owne infirmity and fondly plucke away iustification from woorkes when notwithstanding reason vnderstandeth righteousnesse is meant none other matter but obedience according to the lawe But the doctrine of the Gospell touching sinne also touching righteousnesse of fayth is a secrete and peculiar wisedome of the true Churche which euen a very fewe of the wryters haue knowen and the sounder parte of theÌ„ haue acknowledged the fame some more obscurely som more manifestly The Scotists and such others haue altogither ouerwhelmed this doctrine Therefore after that God hath againe nowe reuealed these thinges in our dayes let vs diligently defend and mainteine this doctrine nowe manifested Furthermore why doo not our aduersaries againe consider howe absurde a thing it is too say that Christe hath deliuered vs onely from the Ceremonies of the lawe Againe if our deliueraunce pertaine only vntoo Ceremoniall thinges it profited not the fathers before Moyses any thing at all And it is needeful that wee beleeue that our deliueraunce from the lawe pertaineth vntoo the vniuersal Churche from the beginning vntoo the ende of the worlde These thinges are more amply disputed vppon in his little booke De Spiritu litera Finally they altogither knowe not what the deliuerance from the law meaneth which vnderstand or thinke the same consisteth onely of Ceremonies As all men after Adams fall are oppressed with sinne with the wrath of God with death with great and greuous calamities of this lyfe with eternal punishmentes So all men are burdened with the Lawe which rebuketh sinne accuseth vs and with eternall terrors slayeth vs as Paule sayth Therefore to be deliuered from the Lawe is as much as to bee deliuered from that accusation that we be not guiltie of the wrath of God and of eternall death It is not onely to be deliuered from ceremonies or external shewes but much more rather to be set free from the Law fearing vs cursing condemning and killing vs when as in deede an other thing is set before vs for the which we are pronounced iust that is to say The Sonne of God which was made a sacrifice propiciatorie for vs. So Adam Noe Abraham all the other Eleete before Mofes were deliuered from the Lawe were accused of the Lawe were exercised with horrible terroures with feeling of Gods wrath and of his Curse But amongest these terrours they were raysed vp by the acknowledgement of the mercy promised vnto mankinde by and through the Lorde and Sauiour that should come and they beleeued that they were pronounced iust by and for because of the Sacrifice that woulde come and not by or through the Lawe They knewe that sinnes were not onely externall trespasses but an inwarde vncleannesse horrible distrust in God murmuring and grudging agaynst God in our aduersities and other wicked motions And they knewe that euen the same sinne and infirmitie of mans nature or the wrath of God was not taken away by any Lawe But they knew that through the acknowledgement and assured trust of the promised Sauiour they should bee deliuered out of so greate miseries And so were they also deliuered from the Lawe moral that is which iudgeth and sleyeth them and so were they deliuered from the eternall wrath of God whiche the Lawe declareth vntoo them They knewe that in this their naturall knowledge the free remission of theyr sinnes was not set downe Therefore they required the sayde remission of sinnes from an other place For if they had beleeued in themselues that they shoulde so haue bene made iust when they were without fault they had vtterly fallen downe in the agony or vexation of theyr conscience but they knewe therefore was the Sauiour promised that they might beleeue they pleased God yea although they were vnwoorthy and vncleane persons So did they beleeue that they were iuste not by or through the lawe but by and through the Sauiour that shoulde come These so greate matters doth the deliueraunce from the law comprehend which men of secure mindes vnderstande not who know not what true repentance meaneth nor what pertaineth vntoo true Inuocation Finally which are not exercised in afflictions and either haue their mindes occupied in carnall pleasures or are delighted with their owne opinions and despise the word of God either els which do wrest it and abuse it according too their owne imaginations Some of our aduersaries more subtill then others although they plainely see that Augustines interpretation and ours also is the true meaning agreeable vntoo the mynde of Paule and of Propheticall as also Apostolicall scripture yet they exclaime against vs and cite for theyr purpose the autority of Origen Hierome Chrysostome and I knowe not of whom Not because they allowe those froÌ„ theyr hearte but onely too bleare the eyes of the ignoraunt people least they shoulde seeme to be ouercome For surely our aduersaries bring not with them vnto these conflictes a good conscience and a zeale in searching foorth the
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
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