P. MELANCTHON A Godly and learned Assertion in defence of the true Church of God and of his woorde written in Latine by that reuerend father D. Philip Melancthon after the Conuention at Katistona Anno 1541. Translated into English by R. R. Scene perused and allovved Esay 66. Reioyce ye vvith Hierusalem and bee glad vvith her all yee that loue her Reioyce for ioy vvith her all yee that mourne for her Imprinted at London at the three Cranes in the Vinetree by Thomas Dawson 1580. ¶ To the Right Honorable Edwarde Earle of Rutlande Lorde Roos of Hamelake of Beauuoyr and of Trusbuz my singuler good Lord noble Mecoenas long life with encrease of honour and the perfruition of eternall Beatitude in Iesus Christe our Lord Sauiour for euer GODS holie spirit in the xii chapter of the Reuelation of S. Iohn the Diuine Right Honorable describeth vnto vs two notable mysteries The one A woman cloathed with the Sunne hauing the Moone vnder her feete vpon her head a Crowne of xii starrâ—s and beeing with childe cried traueling in birth and was payned ready to bee deliuered The other A greate redde Dragon hauing seauen heades tenne hornes and seauen crownes vppon his heades his taylâ— drue the third parte of the Starres of Heauen and cast them to the earth and he stoode before the woman which was ready too be deliuered to deuoure her child when she had brought it foorth c. By the woman is prefigurate the most blessed estate of that chaste chosen Church of God inuironed with the light of doctrine Propheticall and Euangelicall who treading as it were vnder feet the moone of mans inconstancie or rather mans vaine and wauering imaginations and deuises is crowned with the crowne of constant truth adorned with the xii starres of eternal blessednes traueling with spiritual fruites as True knowledge of God Faith Feare Loue of God true inâ—ocatioâ— c. beeing payned with aduersities calamities in this world crieth with the Patriarchs Prophets Gouernors Apostles Teachers such like to be deliuered out of and from al worldly wretchednes to enioy the promised sweete ioies of euerlasting blessednes But such so extreeme is hath byn the hatred of the old enimy SathaÌ„ that red DragoÌ„ by the heads of his malignant church that is by impiety idolatry infidelity and by the Hornes that is by violency iniury and tyranny of Pharao Abimolech Nabuchodonosor and suche like cruell persecuting powers with his tayle of blasphemy hypocrisie and superstition euermore enuying the verity of the doctrine propheticall and euangelicall in all ages that when gods churche hath beene most readyest too bring forth her sincere frutes of good lyfe and doctrine then hath this red Dragon with open iawes of tyrannicall power exalting his tayle vp to the skyes and as it is sayde aboue all that is called God 2. Tess 2. been most ready therewith too drawe downe the thirde parte of the starres that is too saye not onely too obscure the light of the true worde of God and of the glorious Gospel of his sonne Iesus Christe but also vtterly too caste vnder foote all true testimonies thereof Yet blessed bee the Lorde God of Israel who being careful for his elect doeth nowe and then rayse vp a mighty saluation vnto his people Luk. 〈◊〉 iâ— sending one or other good Michael with his Angels that is too say one or other godly religious and christian Prince with his Godly religious and christian Nobles Bishops Doctors Preachers and Teachers who with the sworde of Truth the shield of faith breastplate of righteousnesse Helmet of hope vnto saluatioÌ„ in Christ haue borne away like victory prize of like Gigantomachia with the triumphe of truth according to that saying Those shall â—ight with the Lambe the Lambe shall ouercome theÌ„ because hee is the Lorde of Lordes and King of Kinges and they which are on his side called and elect and faithfull Apoc 17. Experience of this spirituall victory Right honorable doeth the sacred bible sufficiently administer vnto vs Later ages of the worlde geue vs also fresh memorie thereof And our time no doubte by Gods prouidence can testifie too his prayse and glorie It is not paste fourtie yeeres agone since the triall of this was wonderfully manifested to all Christendome by the state of Gods churche disquieted in Germany What time a little before the death of that noble Prince George Duke of Saxony the citie of Franckfoorde ad Moenum was vexed with the enmity of the Romish Dragon So that after some preruption on both sides it was the good prouidence of God to moue the myndes of the noble Princes electors there to require of the Emperors Maiesty Charles the fifth then liuing a determinate conuention or meeting for the establishing of true religion and abolishing of Popety which beeing decreed too bee had at Hagonea ad Rhenum in Germany Aâ—no 1540. thither amongest other learned Germaines came the reuerent Doctor Philip MelaÌ„cthon Who thinking too haue full conference by disputation in presence of Granuellanus President for the saide Emperor euen at that time ipsis aduersarijs tergiuer santibus were vtterly disappoynted of their expectation For Ecchius the Popes champion with his confederates seeking priuy and secrete shiftes of lettes refused that conflict And the matter being deferred till the yeere following 1541. too bee handled at Ratisbona thither in person came the said Emperour the Princes electors of Germany with their lerned Diuines the Popes legate with his adherents the aduersaries By whom after some disputation and concertation had the conuention for that time was there also dismissed vppon sufficient good considerations by reason of the Emperours expedition in his warres against the Turke And after that as the Reuerent Ioachimâ—â— Camerarius testifieth who writeth the whole discourse of his life this zealous Phinees desisted not in defence of Gods quarrel as by publishing his other workes before Namely his Confessio fidei exhibited at Augusta and his Siluula addressed for the pacification of the controuersies in Franckforde So nowe did he write this booke intituled De Ecclesia after the assembly at Ratisbona Like a Godly wise Aeoonomus in the Lordes house and like vnto the prouident Scriba doctus ad Regnum Coelorum as Christe saieth Matt. 13. bringing forth with the good Paterfamilias this learned assertion of spirituall treasures Nonorum Veterum for confirmation of the antiquity of Gods true churche and coâ—tutation of mans latter inuentions Which hee dedicated vnto that Godly renowmed Prince and valiaunt defender of the truthe Albertu Dukâ— of Pruse and Mâ—rqueâ— of Brandenburge The remembraunce whereof surely as it is notable so were it a thing iniurious to deteine froÌ„ the posterity of the faithfull such a testimony of profound knowledge And agayne as Germany hath bin a natural nurse to the vniuersal dispersed and afflicted church of the gospel long agone so haue wee in Englande greate cause praysing God for both
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
to be gouerned and preserued not by ordinary succession S. Paule doth witnesse the same Ephes 4. Hee hath giuen giftes vnto men that the Apostles Prophets c For hee teacheth that that is properly the Church wherein Christ is effectuall woorker and giueth true Teachers Therefore when as the name of the Church and the authoritie thereof is obiected vnto vs Let vs first consider whether mention bee made of the true Churche eyther els of the multitude of Bishops and the politique succession thereof neyther let vs suffer our selues to be terrified or discouraged from the worde of God vnder a false pretence of the name of the Church Secondly after that wee haue declared which is the true Churche let vs nowe adde therevnto that this true Church which is but small and a cōpany of holy ones doth retein the true doctrine of the Gospel or the articles of the faith like as S. Paule calleth the same The seate of trueth But this selfe same true church hath her doctrine sometime more and sometime lesse pure manifest She hath also in her many weake and feeble members as the Apostles were the church but yet they vnderstood not before the resurrectiō of Christ what should bee the kingdome of Christ For Peter after the holy Ghoste was geuen did yet suppose that the rites and ceremonies of the lawe was needefull to be vsed but when he was admonished frō heauen he then knew that the kingdome of Christ was not a Iudaicall pollicy but spirituall and continual woorshipping of God Afterwards whē the Apostles begā to prech there did shine in thē a pure cleare doctrine yet notwithstāding in mean seasō there were many weake mēbers w c albeit they were true mēbers of the church held stil amōgst them the articles of the faith yet they added herevnto some error as they which obserued the ceremonies of the law did not sufficiently well vnderstand the abrogation of the law what was the true worshipping of God This was no small error brought in with it some obscurity to the articles of the faith so did christ foreshew as touching the churche in the latter age that there should happen great darknes which shoulde hinder the very electe ones of God Whereby they shoulde the lesse inioy amongst them the true doctrine Therfore yet remaineth the true Church in some place w c retaineth the articles of y e faith but now thē lesse pure obscured with some hurtful opinions which haue some error in thē And as yet I speake of the true members of the church of the holy ones not of others w c hauing lost the light of the word do leese y e holy Ghost follow the iudgment of reason when they thinke that they deliuer very godly things they yet say cleane cōtrary things and vngodly Like as euē at this day also ther are excellently learned of good conuersation and outwarde shewe of holinesse which seeme to themselues to speake most holy thinges when in deede they are farre of from the true light that is from the true vnderstanding of the worde of God Concerning such persons I speake not as yet but I onely make mention of the true members of the Churche which for the more parte are weake and infirme So therefore saith Saint Paule 1. Cor. 3. No man can lay any other foundation then that which is already layde But some man buildeth vpon it Golde other wood and other straw or stubble c. By the foundation he meaneth The Articles of the faith that is to say the whole summe and scope of Christian doctrine and the doctrine of Christes benefites but hereunto saith be some shall adde profitable doctrine and interpretation and true spirituall honouring of God and these he calleth Golde Some other shall adde straw and stubble that is hurtful opinions and which are infected with some erroures Like as in the first age of the world ther were ordained ceremonies which brought with them false opinions As I do iudge S. Ambrose to be a true mēber of the Church And yet euen he thus speaketh of the Lent faste Caetera ieiunia sunt voluntatis hoc necessitatis est That is other fastings are voluntary but this is of necessity This opinion of Ambrose is straw stubble added to the doctrine of fayth So Basilius addeth Monkerie as straw and stubble and commendeth this kinde of life with immoderate and false commendations when as in deede hee was therefore reprehended of his owne Bishop Butch at it is no small faulte too ordeine newe woorshippings of God the Scripture warneth vs hereof and this one sentence sufficiently sheweth the same In vaine doe they woorship me with commaundementes of man Matth. 15. It is a grieuous sinne against the first commaundement to ordeine or allow woorshippinges not commaunded by God For the first precepte seeyng of forbiddeth there shoulde be any straunge Gods doth also forbid strange woorshippinges Cyprian vrgeth canonicall punishmentes which then was vsed and hee confirmeth opinions as though they were necessary that by reason of them sinnes might be forgeuen Sometime againe he saith that without thē absolution of sinnes is vnprofitable Peraduenture hee thought more conuenient heerein then he spake Notwithstanding these are no small erroures but very thicke stubble obscuring the doctrine of Christes benefites and of faith which we shoulde haue in him Furthermore oftentimes writers haue writtē more cōmodiously then they haue spoken because for the most part they were very negligent vnperfect in teaching borowed many sentences and methodes of the common people wherein cōsisted some kinde of errors As for example August borroweth the name of satisfactiō frō the vulgar sort yea although he doth openly reprehēd the errors of satisfactions He troubleth himselfe in the interpretation of this sentence that euery sinne is voluntary where he disputed of the sinne originall when notwithstanding the Sentence is a ciuill saying sette downe concerning external offences So cal they the supper of the Lord an oblatiō after the maner of the people whē it is not an oblation but Christ himselfe was the high Priest which offered his owne sacrifice And indeede in times past there was not made in the ceremony of the supper an oblation of the body and blood but before the consecration there was breade offered and other thinges and the Priest saide that he did offer vp prayers and thankesgeuing and all the seruice which was woont there to be done Although therefore the oblation was not vnderstood after one manner yet notwithstanding the name afterwardes was wrested vnto the oblation of the body wherevppon haue ensued great abuses Dionysius in that booke which containeth ceremonies of the Churche when hee doeth diligently describe the order of the Lordes Supper yet doth he not at all make any mention of the oblation of the Lordes body
sayeth the man of lawe And Demosthenes disputing agaynst Aristocrates reprehending lewde examples sayeth Suffer vs not to say that this hath beene done but that it is meet and righte to be done The sacrifices offered by the Leuites did not take away sinnes from before the face of God moreouer there was none at all then instituted for the dead Ergo this hath beene an error in later times too offer sacrifice for the sinnes of the dead as the Iewes receaued oftentimes other corrupt lewde traditions amongst themselues For the nature of men is prone vnto superstitioÌ„s eueÌ„ in all ages Therfore in as much as that example is repugnant to the scriptures it is not to be cited at all too confirme superstitions in the Churche These for the most part are the chiefest things which are cited touching Purgatory And therefore I haue heere placed this disputation that it may the more appeare that Gregories faulte or errour euidently which hath confirmed the oblation of sacrifice for the dead is manifestly repugnante vntoo the Apostolicall doctrine VVhich thing seeing it is so the Canon also of the Masse as they call it is to be reprehended wherin is mentioned That oblation of sacrifice was made too redeeme the quicke and the dead VVhat boldenesse was this to transferre the Sacrament for the dead when the institution therof speaketh so plainly of them which bee liuing and of the remembrannce of the death of Christ Gregory writeth that one Scholasticus as he nameth him did make this Canon But whosoeuer was the authour therof and which compyled this Rapsody that cannot be denied that the Latin Canon differeth from both the Greek CanoÌ„s although neither yet do the Greeke Canons agree with themselues but they doe differ in notable places Thus muche haue I spoken touching Gregorie Neyther will I adde heerevntoo the VVritres of later ages For the doctrine of the Churche afterwardes wente further out of course And the Tyranny of the Bishoppes of Rome encreased also when as Gregory euen yet himselfe refused and greately dispraysed the name of the vniuersall Byshoppe as certeyne his Epistles in his thirde booke of Epistles doe testifie the same I coulde annexe herevntoo the complaints of auncient writers touching the couetuousnesse of Bishoppes and the ignoraunce of them in times paste which if there were no other thing yet in this pointe they admonishe vs. That the Churche oughte not too bee gouerned according too the Example and state of that tyme. But in the reuelation of Saynct Iohn there are horrible Figures expressed which no doubte signifie the ages of the Church and doe shew that wicked Teachers shall forthwith swarm in the Churche and shall with Tyrannicall rule oppresse the trueth And the Hystories of Councelles doe shewe howe greate rage hath possessed the myndes of verie manye Byshoppes which too defende their vngodlinesse haue by woonderfull Subtilties kyndled the hearts of Princes and of the Common peo-people as nowe the Bishoppes of Rome and other Bishoppes by all cunning sleightes endeuour themselues to prouoke the mindes of Kinges to rayse vp ciuill warres in theyr territories and dominions Basilius in the ende of his booke De Spiritu Sancto with what tragicall complaynt he doeth bewayle the fury of those Bishops in hys tyme and theyr impiety Hee declareth that they sought to defende theyr wicked doctrine by seditions and by slaughter of the people And hee writeth vnto the Italian and French Bishops in this maner Euersa sunt veritatis dogmata Confusae leges pietatis Ambitio non timentium Deum rapit gubernationem Ecclesiarum Nec additus est ad honores nisiper impietatem vt quisque est ratiocissimus audacissimus in lacerandis pâ—js veris dogmatibus ita maxime dignus Episcopi honore iudicatur Perijt grauitas sacerdotibus conueniens desunt Pastores qui eruditione gregem Domini pascant which may thus be englished The doctrines of trueth and religion are turned vpside downe the lawes of Godlinesse are confounded desire of promotion in those that feare not God greedily catcheth houlde vpon the gouernment of the Churches Neyther is there anye other way vnto honour and dignity but vp vngodlinesse And as euery one is moste rauenous and fierce in dismembring and rending in peeces the godly true doctrines of the churche so is he specially iudged woorthy too enioy the dignity of a Bishop Grauity befitting the Ministery is vtterly gone And the Sheap-heardes that shoulde feede the flocke of the Lorde with learning are wanting So and in such manner doeth he describe the Bishoppes in his time vnto whose vices the latter ages haue added Lordly rule and Tyrannies Seyng therfore it is manifest that that age was not without faults we must graunt vnto the Church that touching doctrine shee woulde aske Councell at the woorde of God as the heauenly Father hath commaunded That we shoulde heare his Sonne Mat. 17. And Dauid sayeth in his 119. Psalme Thy worde is a Lanterne vnto my feete c. These testimonies touching the faultes of auncient writers although I haue ouerpassed many absurdities I haue not gathered to that ende that somewhat of their true prayses might bee thereby diminished For I beleeue the most part of them in those pointes were both godly and excellent men and cerâ—eyne of them no doubt haue well deserued to be well thought of But yet they themselues woulde not that theyr owne wordes should be preferred before the doctrine of Christ Moreouer euen these our aduersaries w c obiecte vnto vs the autority of y e fathers do also abuse very much the testimonies of theÌ„ Although in those dayes the seedes of errours were first sowen abroade yet so pernicious abuses had not as yet crept intoo the Churche There was at the beginning a certayn maner of calling vpon Sayntes But afterwardes how muche wickednesse followed Therefore the declamation of Nazianzen is not too bee cited for so muche as that Age of his was ignoraunte of this newe deuised Idolatry But why doe the Aduersaries lay for themselues the autority of the Churche when as they contende not with vs touching doctrine nor touching Religion but concerning their sensualities and promotions they will not haue theyr peaceable estate too be troubled This is one and the onelye cause why they desire our subuersion For there are certaine opinions more clearer then the Noone day And yet because they would oppresse the same they put in practize open crueltie they kill and sley the Godlie learned and good men yea and the Ministers of the Churche for marriage sake Where shall a man reade this in any place as touching any barbarous fury that men shoulde be killed and slaine for honest marriage sake If they allowe the auncient Churche why doe they not followe the firste tymes Doe they thinke that either Ambrose or Augustine woulde haue allowed of this crueltie in punishing the Innocent Persons No sure they
rehearse many examples but I surcease and I exhorte al those that are godly to abhorre this mischieuous sophistry of the aduersaries Ezechias king of Hierusalem did not only redresse those superstitious errours and opinions touching woorshipping of the brasen Serpent but hee vtterly destroyed the very Image it selfe So it is a point of true godlynesse to cast a way the traditions themselues togither with their vngodly opinions which traditions are not in proper nature politike customes Lyke as the Scripture commaundeth Idolles to be destroyed So those same traditions of priuate Masses praying vntoo Sainctes obseruing of vowes superstitious Apparel religious orders of brotherhood the bonde of single life difference of meates and such other lyke foolishe traditions proceeding of superstitions ought vtterly too bee taken away and abolished But what doo I dispute They which describe theyr faulty and corrupt traditiōs with this sophistical doctrine do not this vnfainedly to take away errors out of the Churche but that they might by al meanes defend theyr autority by their comming establishe this vngodlynesse For lewde opinions doo easely afresh bude againe if the very customes do remaine Wherefore needful it is that the godly should be watchful for the deuil stubbornly resisteth the Gospel not only prouoking tyrants vnto cruelty but also craftely laying snares vnder a pretence of wysedome and powring forth pleasant perswasions of the which to beware oftentymes the holy Ghoste commaundeth vs. As the Apostle Paule wryting vntoo Timothy saith That there should come dissembling spirits cap. 4. he saith wryting vntoo the Colos cap. 2. That the traditions of me shal haue in them a shew of wisdom Whereby not onely manifest dreames of men shall bee spread abroade such as for the most part were both they of former later age like as a little before the crafty dealings of pardons were manifest but also subtil crafty felowes shal cūningly depaint out false doctrine vngodly traditiōs to the end they may be entertained with great ioy to the ende they may bee beloued retained in great estimation For hath not the vngodlynes of Samosatenus a certaine shew of wisdome Is not the error of Pelagius plausible too prophane wittes So haue these things a shew of wisedome it is profitable for peace tranquility say the aduersaries to retaine the accustomed maners Therfore let the more absurde or inconuenient opinions be taken away let better interpretations or meanings be giuen vnto them but the rytes or customes themselues let them be retained This kind of speech maketh a fayre shewe when in deede they practise far otherwyse These sycophancies or scoffing kinde of speeches are much alyke signified in the History of Christe whome when the Iewes had blindfilded his enimies which bounde him scoffingly buffetted him they bid him then prophecy who he was that strick him so these excusers of vngodly traditions haue Christ his church in derision at this day After that they haue imagined some one vnsauery straunge phrase they nowe thinke they haue sufficiently blindfilded Christ after this they fal to buffetting of him that is they establishe vngodlynes they inflame the harts of Kinges vnto cruelty they triūphe ouer vs as though they nowe had vtterly extinguisht the trueth Themselues in their owne Theatre carry away the conquest they are praysed of the vngodly they are beloued of Kinges whose appetites and affections they serue But God is in prayer to be called vpon that hee woulde vouchsafe to restraine and brydle this kinde of sycophanty Nicander sayeth there is a kinde of Serpentes which he calleth Hemorrhoydes and they are very litle beastes of one foote length but they haue such force of Poyson in them that sweate most blooddy bursteth out of him which is stoonge with one of them yea from out his whole body out of his mouth nosethrilses and out of his bladder isseweth greate streames of blood so as his eyes sende foorth sparkling teares of blood and so that all his whole body burneth with incredible heate thereby This kinde of beast when as one of them had in Egypt destroyed a Mariner of Helens The noble and hauty woman trode her vnder her foote wherevppon also the posterity of Haemorrhoides is saide to halte and bee maymed by the losse of their sting For the euent declareth that this straunge sophisticall doctrine of interpreting traditions is a poyson not vnlyke the poyson of these Hemorrhoides The vnlearned although they are our aduersaries yet notwithstanding they fight against vs with wilful boldnes and hatred These Hemorrhoydes hy the reason of the defence of their doctrine by meanes of these Sophistries and as Paule calleth them by reason of a certaine outwarde shewe of wisdome which they woulde haue too bee in them are helde in admiration and prouoke the mindes of mighty personages to oppresse the trueth Princes beeing enflamed with this poyson doo conceaue and kindle in their hartes flames of hatred are made bloodsuckers and cruelly raging beyonde measure But Christ wil not suffer the light of his Gospel to be extinguished accordingly as it is written Whatsoeuer is of GOD shal not bee abolished Therefore shall the Churche wherein shyneth true doctrine at length vtterly destroy the stinges from those Hemorrhoydes Those sophisticall interpretations shall not oppresse the trueth neyther shall the crafty and cruel counselles of the vngodly preuayle them But whereas some men desirous of cōcord doo dayly looke for that councels shoulde bee called by Bishoppes and that they hope these shal heale vp the woundes of the Churche or redresse enormities in the same they are far deceaued For the Bishops of Rome theyr champions confederate with them wil neuer stinte from warrying against Christe which that I may so thinke I am not onely moued by mans coniectures which are many and no flender causes I am thorowly mooued with the sayinges of Christe Furthermore by the examples of all ages For Christe denyeth that blasphemers shall bee saued which contrary to theyr owne conscience stryue against the trueth defende open Idolatry embrewe themselues in the blood of the godly ones No doubte fury is allwaies accompanied with blasphemies and murder like as the histories of Cain Pharao Saule and the children of Israel do witnesse the same And God himselfe threatneth blindnes vnto blasphemers as the Psalme sayeth Let theyr eyes bee darkened Therefore dayly doo they encrease their tormentes and they with vngodly leagues doo binde Princes vntoo themselues Neither doo they onely openly swarme abroade but primly lay snares for the lyues of godly Princes Is it not to bee supposed that these will admit moderate or godly councels And other whyles wee haue prooued very many which haue fained a moderation and yet in very deede haue wrought nothing so but that they might catche theyr vauntage howe too subuert vs if they had once ensnared vs and so extinguishe al kinde of good doctrine
Churche would consider the greatnes of these dueties Let them haue an eye vnto their posterity For whom as they haue a desire to leaue a well ordained common wealth so much more ought they deliuer true knowledge of God vncorrupte religion sincere doctrine of the Gospel and after this maner well gouerned Churches Like as Paule writing vnto Timothy saith thus commaunding him Faithfuly to kepe that which is committed vnto him that the same may come whole and vncorrupt vnto the posterity VVith this care nothing at al we see the Bishops of Rome either Bishoppes of theyr affinity either any Monkes or Chanons to be any way mooued but they contend touching worldly wealth and promotions which they woulde haue not touching Doctrine Therefore let others in schoole and gouernment of Cities take this care in hand This sacrifice especially dooth God require of all men as Peter sayth We are called to the ende we should celebrate the benefites of God towardes vs 2. Pet. 1. This ought to be the ende in all Councels and enterprises of wise men to set forth and aduance the glory of Christ For the performance of this duetie God himselfe promiseth great rewardes in this little verse Blessed shal they be which shall loue the Church Psal 120. Hee promiseth them sure defence good prosperitie and euerlasting felicitie which loue the true church With this voyce let the godly ones stirre vp their mindes to the care of aduauncing and adorning the church and not onely confirm them selues against the threatning of Tyrantes but also let them fortifie themselues as armed agaynst the sub till Sophystrie of those which falsely alleadge theyr testimonies of Antiquity and of the churche for the defence of their wicked opynions which to refute and vanquishe I haue somewhat here thought good to instruct the mindes of godly disposed persons Soli Deo Gloria ⧠Imprinted at London at the three Cranes in the Vinetree by Thomas Dawson 1580. What the aduersaries do argue A wrong opinion touching the auctority of the church alleged by the aduersaries What the aduersaries do vnder a false collour of the name of the Churche Pantaleon testifieth that this Michael Seruetus for holding a new erronious opinion of the Trinity and of our Lorde Iesus Christ was afterwards put to death at Geneua Anno 1553. Examples of the fathers alledging the Church Tertullian his testimony Ireneus Basilius allegeth his nurse for her godlynesse Origen allegeth the Apostles Phil. Melancthons purpose in diffinition of the true Church of God Galat. 1. Hee sheweth who be the enimies of the true Chuâ—â—â—e What who bee the true Churche and where The Church 〈◊〉 the first age of the world before the deluge The Church iâ— the same age after the deluge The Chaldeaâ—s and the Egiptâ—â—ans vainly boâ—â—sted themselueâ— to be the churâ—â— and were not Anno Mundi 3970. Luc. 2. â—ros â— cap. 22. Regnante Octauiâ—â— Augusto The churche in tyme of the prophetes Howe the church is to bee reputed accepâ—ed beleeued Enimies of the church of Esayas tyme. Enimies of the churche in Hieremyes tyme. Al Nations except Iuda onely had vtterly lost the knowledge of God A premonstration of the state of the churche after the Apostles tyme. Matt. 14. The Romish Synagogue reputed for the Church One probable testimony by the abuses of Masses c. The Church of the latter age The Churche ought in the laâ—ter age especialâ—ly to be cared for and preserued The Churche is not tied vnto ordinary succession of humanâ— state but vnto the worde of God The true Churche Where and which S. Pauâ—â— reputeth teacheth the Churche 〈…〉 Noâ—â— Authoritie of the Church obiected More touching the true church â—t retayneth the doctrine of the Gospel The Apostles â—â—er the church but yet they â—either knew what the â—hurch was beâ—ore the resurâ—ection of Christ neither what manner â—ingdom Christes kingdome should be Example therof by Peter Many weake members of the Church in the Apostles time Christes prophesie of the Church in the latter age Mat. 24. The true Church remaineth in some one place or othen effectuall from time to time An inuincible grounde of the true Church mentioned by S. Paule And a weake ground of the wrong Church subiect to ouerthrowes Melancâ—â—onâ— opinion of the builders in both churches Fasting stubble added by Ambrose Monkery stubble added by Basilius Esay 29. â—9 Punishmentes by canonicall lawe Stubble added by Cyprian Errors of satisfaction reprehended The Supper of the Lorde called after the maner of the peoples oblateâ—n Dionysius his booke concerning ceremonies The multitude holding some one Church haue borne a great stroake with some persons Custome also hath done the like Examples of great personages apt to seduce the people into darknesse Oriâ—en a godly member of the church had his erroures Tertul an other had also his infirmities Many godly members of the Church being deceiued by the imagination of reason haue yet at length vene reclaymed The true Church may sometime haue her faultes Authoritie of the true church alleadged how to be prooued Writers of the Church In the Church are not al members likewell disposed Example in Hieremies tyme. The vngodly multitude firste embraced Masses The vngodly multitude decreed that marriages of priests shoulde vtterly be taken away Samosatenus Arius and Pelagius heretikes liuing about the yeeres of our Lorde Samosatenus 274. Arrius 320. Pelagius 435. Alleadging of Masses Bernarde condiscended vnto many errors The first autority being of the worde of God proueth that to be the true Churche which is agreeyng therwith Obiection if the autority of the Church bee refused Seruetus the he retique his opinion How the church is to be hearde Touching vnderstanding the worde to be the second person in trinity The first church of the Apostles touching dotrine and not mans traditions Auncient Fathers citing testimony of the Trinity How writers of former ages are to be heard Examples of the same wryters Opinion of an ancient father touching such as slyde away froÌ„ the church Examples How Synoâ—â— or Councels â—re to be heard â—udicum cap. 14. â— comparison â—or triall too â—now where the â—â—urch of God 〈◊〉 The godly must acknowledge that the fathers of the Churche haue wel deserued of their posterity Augustynes opinions touching the Church The Churche hath none autority to ordayne any thing contrary vnto the word of God Testimonies of Councels The common sort haue alwayes held antiquity in great estimation Concilium Neocesar vnder Coustantinus Anno. 315. Present thereat Germanus Leontius Basilius Longinus aliis Nicene Councel vnder Constantyne Anno. 324 Present there at 268. bishops Nicene Count. Policies for the gouernment of churches deuysed at the said Councel Ceremonial institutions were causes of superstitions Fathers faulty Canons of repentance The councel of Constantinople secundum Pantaleonem vnder Gratian. Anno 383. Present thereat 180. Fathers Controuersies Heretikes Pollicies The 3. Councel of Ephesus secund Pantal. Romanis ducibus
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
marriage after her firste deuorce at Rome That Synode also confirmeth the superstition of vowes it alloweth virgins to be couered before fiue twenty yeeres of age contrary to the auncient Canons Although therfore touching doctrine it pronounced thinges which were very well to be borne withall yee afterwardes notwithstanding were added some stubble and superstitious constitutions Wherefore not all the decrees of the CouÌ„cels without choyce are to be well allowed of And yet notwithstanding we must confesse and acknowledge that godly Councelles haue wel deserued to be borne with and allowed bicause they haue retayned and conserued some Articles of Christian doctrine And concerning these things it is profitable to retayne the Testimony of Councelles and of Antiquity Of auncient Ecclesiasticall writers THese also haue well deserued of especially so farre foorth as they are witnesses of the Auncient and first Church of the Apostles For they confirme vs with their testimony as touching the Trinity of the natures in Christe of baptizing infantes of the vse of the Lordes Supper of ordayning ministers touching marriage of ministers touching the vse of thinges indifferent touching repentaunce of those which haue transgressed As concerning all these articles there are recited examples worthy of memory froÌ„ the Apostles which doe mainteyne and defende our doctrine But some of them haue ben more diligent in some matters as it is the nature of man they doe often rashly and vnaduisedly powre out absurde and false opinions whereof if they had beene admonished they woulde vndoubtedly haue corrected them Oftentimes when they thought not amisse yet coulde they not so perspicuously or plainly declare their opinions as they would OfteÌ„times by reason of the custom of times and ages they did more obstinately defende their present traditions And they haue also nowe and then false opinions Wherefore without choyce to be made all writinges or testimonies of the Fathers may not be allowed and oftentimes they theÌ„ selues doe contende amongst themselues neither is it a thing seldome seene that a man disagreeth from him selfe Wherefore the iudgement ought to be giuen according to the writing and saying of the Apostles But I now set downe examples Of Origen Origen recytyng the examples and sentences of the Apostles and of the auncient Churches is a witnesse very profitable for the posterity concerning some articles touching the Trinity touching the twoo natures in Christ touching Baptising of Infantes Originall sinne vse of the Lordes supper and certeine other things But he hath mixed many false and absurde opinions with his writinges whereof some were disallowed euen in his tyme. Hee fayned or imagined that before this world there were many moe worldes Hee imagigined that the tormentes ordayned for Diuels and damned persons should haue an end These thinges did that his age reprehend and disalowe Vpon the Romanes 3. Where hee handleth this proposition Wee are iustified by fayth not by woorkes Hee vnderstandeth by a figure Synecdoche wee are iuste by fayth that is too say through a perfect fayth conteyning all vertues that he declareth he saith the same may be spoken of other vertues as by mercy wee are iust namely beyng perfect comprehending all other vertues This is to say none other thing but that men may by reason of theyr woorkes and vertues haue remission of sinnes and are iuste And when they doe not diligently consider what Saynt Paule goeth about what hee calleth Fayth what that exclusiue particle not of woorkes meaneth he addeth heerein confused and troublesom interpretations neither doth he agree with himselfe For sometimes hee vttereth some one tollerable saying but the same doeth hee afterwardes corrupte Like as that in the fourth to the Romanes where he thus argueth that the beginning of iustificatioÌ„ from God is fayth which beleeueth in hym that iustifieth and this faith when she is iustified aâ—ideth firme in the grounde of the soule as the roote of a tree beeyng watered with a shewre that when by the lawe of God it beginneth too bee tilled streight way out of the same there springes braunches which beare the frutes of woorkes Not therefore out of woorkes the roote of righteousnes but froÌ„ the roote the fruite of woorkes doth growe that is to say from the roote of righteousnes wherby God accepteth righteousnes without woorkes In the 3. cap. Rom. where he intreateth vppon this sentence Where is then thy glorying hee nowe seemeth to come nearer vntoo the minde of Saint Paule he graunteth this exclusiue particle that Men by fayth onely are iustified and he alleageth the theefe vpon the crosse and the women mencioned by S. Luk cap. 28. Thy fayth hath saued thee But after declaring these thinges he seemeth thus too meane that a man at the beginning doeth obtayne remission of sinnes by faith onely Afterwardes that he is iust through other vertues like as he sayeth afterwardes Faith is reputed for righteousnesse vnto him which is conuerted but afterwardes righteousnesse is rekoned vnto righteousnesse Furthermore there is a meruailous varietie and doubtfulnesse of his interpretation although he graunteth in the beginning that Man may obtaine remission of sinnes onely by Fayth yet notwithstanding if afterwardes he imagine that such as are conuerted be without sinne by reason of other vertues hee then disagreeth from Saint Paule and the rest of diuine Scriptures according to that saying of Dauid No man lyuing shall be iustified in thy sight Psal 143. Agayne If we say wee haue no sinne c. 1 Iohn 1. In y e 7. Chap. he saieth playnely that the holy ones doe resemble in theÌ„selues the person of others when they attribute sinne vnto theÌ„selues as it is manyfest in Daniel Not in our righteousnesse but in thy mercy thou wilte heare vs. Suche like sentences doth hee corrupt and teacheth either trust in a mans own righteousnesse or els desperation Chap. 3. Ro. he saith Without the law is the righteousnesse of God made manifest That is to say without the naturall lawe there are newe lawes giuen vs in the Gospel as that which is mencioned in Matth. 6. Let not the right hande knowe what the lefte hande doeth This lawe saith he was before vnknowne Agayne the lawe is spirituall He vnderstandeth onely touching the allegory that is ceremonies haue their allegorie and oftentimes hee vnderstandeth the holy Ghost amisse not conceauing of the motions of the holy Ghost but onely of the allegoricall interpretation or meaning In the eight chapter that which was impossible vnto the Law bycause it was weakened through the flesh he applieth the fleshe vnto the Lawe the fleshe of the Lawe was weakened that is ceremonies were impossible vnprofitable c. But S. Paule meaneth the flesh the nature of man The lawe was weakened by fleshe that is it coulde not bee fulfilled by humane nature These places doe shewe that Origen ranne clene beside the high way and did not vnderstand here what Saint Paul meant I could collect
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
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