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
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
their prosperous estates at this day to imbrace commemorate the doynges of such godly learned fathers there liuing as haue bin yet are souÌ„d faithful furtherers of Gods glory coÌ„stant friends of that truth which we also now professe Wheras Right honorable Earle sith by Gods gratious prouidence his church with rare excelleÌ„t benefits is thus many yeers fructifiyng amongest vs Especially vnder the protectioÌ„ of the immediat next vnder god supreme heade thereof so gratious a Queene so godly religious a Princes our deare Soueraigne Lady Queene Elizabeth thus prosperously and prudently vpholding her house with the wise woman Prou. 14. that As the Sunne shineth ouer all the worlde from the seate of the most highest So the beautie of so good a woman so vertuous a Virgin Queene and so gratious muste needes be not onely the principall ornament of her owne house Ecele 26. but also is a light of excellent comfort vnto the faithfull throughout all Christendome Which I pray God continue to the end of the world And again sith in respect of her â—ise honourable graue counsellers with those godly lerned Fathers of the spiritually this prosperous peace may verify that Prouerb with vs Salua res est consuliante Sene Who doubteth to the glory of God be it spoken that the churche of Englande is the Phoenix of the world The Rose planted in Hierico Eccle. 24. yea the flower of the fielde and the Lillie of the Vallies Cantic Canticor cap. 2. The which blessed estate when euery member thereof is bounden by all good gifts to adorne As it is my onely by simple Summum Bonum now then too edifie my slender capacity in translating and writing So at this present with the furtheraunce of the right reuerend father in God my good Lord the Bishop of London by his auctority and by some helpe of a learned Diuine my friendly well willer herein I haue translated this book and geuen it the name or Title of A Godly and Learned Assertion c. Now published as a true testimony of my bouÌ„den duety and earnest zeale too the welfare of Gods Church present and of the posteritie And for good causes mouing me I haue chosen your good Lordship the Patrone thereof As one whose noble progenie heretofore loyall too their Prince and louing too their Countrie especially the Lorde Roos in the raigne of the most victorious King Henrie the viii for his noble valiaunt and renoumed seruice in Scotlande most woorthy of memory your honor deseruing no lesse well to bee thought of for your like loyalty learning wisedome godly zeale and like true seruice also if like time of neede should require And thus humbly crauing pardon of your honor for my boldenesse proceeding of an intier good will towardes you And therwith beseeching your noble bountie to graunt the same fauourable protection vnder the winges of your godly zeale as an earnest Hypotheca of my duetifull true hearte towardes your honour which as I shall perceiue to bee affected towardes my good meaning in this behalfe so by Gods grace shall I not onely take further encouragement of duetifull gratitude towardes your honour and my natiue Countrie But also as heeretofore so still shall I rest heartily and incessauntly praying vnto the maiestie Diuine and Lorde of Lordes too endue your Honourable Lordeshippe and the honourable Ladie your Louing Spouse with long life perfect health augmentation of honour and true renowme in this world And finally the inexpressible ioyes of life eternall in the heauenly Hierarchie of the moste highest Ichâ—ua Your Honorable Lordships moste humble and bounden poore Orator Richard Robinson Of the Churche and of the Auctority of the woorde of God IT was accustomed oftentymes to be disputed vpon how much credit might be giueÌ„ vnto the opinioÌ„s of the Churche decrees of Synodes and sayings of wryters For although wee holde it for a rule that wee embrace and haue the worde of God in reuerence yet notwithstandinge when there seeme doubtfull places in the wrytinges of the apostles as it were to occurre or come in the way some men doo dispute that the opinions of the churche rather are too bee followed than the wrytinges of the apostles Moreouer they pretende that the Autority of the church is to be preferred before the word of God and that the Churche hath power to change or alter suche thinges as are delyuered in the worde of God Vnto these opinions doo they cite the saying of S. Augustyne which is this I woulde giue no credit vnto the Gospel were it not but that the auctority of the Catholike Church mooued me therevntoo And therfore vnder a false colour of the name of the Church do the Pope and Bishops decree and commaunde many thinges for their sensuality contrary vnto the word of God yea they confirme and stablish wicked doctrine Idolatry And also by this meanes the very name only of the Churche terrifieth very many nowadaies from the true doctrine of the Gospel which we professe Therefore needful it is that men bee admonished rightly as touching the autority of the Church Againe also certaine more malaparte busiheades when they imagine newe opinions out of sayings of the scriptures which are lewdely wrested doo vtterly despyse the consent of the true Churche and all Synodes without difference As when Seruetus wrangleth with the Churche of al ages and dooth depraue the sayings of the word of god in the first Chapter of S. Iohns Gospel and seeketh after a more fitte interpretation as hee thinketh To the ende therefore that such a malaparte busibraine shoulde bee restrained and brydeled the Church had need of her bouÌ„ds by al meanes if I may so say as the olde synodes and wryters doo alleadge their first testimonies which they haue taken from the Apostles and other Authors Tertullian wryting against Praxeas sayeth thus wee must holde this for a rule against al Heretykes Rectum esse quodcunque primum quodcunque verò posterius adulterinum That whatsoeuer was firste was good but whatsoeuer was last is couÌ„terfait And surely he calleth that first which the Apostles for certaine did deliuer for so he doth interprete himselfe Irenaeus wryting against Florinus allegeth the autority of them which were in the firste age and namely the autority of Policarpus who was the disciple of S. Iohn the Apostle for hee saith that he woulde haue detested the opinions of Florinus if hee had hearde them woulde haue shunned the place wherin they were declared as lothsome and polluted Basilius alledgeth his nurse whose godlinesse hee sayeth was then specially commended and he addeth that shee receaued her doctrine of Gregory Neocaesariensis which at that time for his learning miracles was famous also refuted Samosatenus and left his posterity a briefe confession of the faith which conteineth an excellent testimony of the Trinity And it is apparant in the 7. booke of the ecclesiastical history Origen alledgeth the
Neither doth the cannon of Basilius containe this oblation but after this I will speake more concerning the Lords Supper These things onely haue I added too the ende I might declare how that in tymes paste the auncient writers now then haue borrowed incoÌ„uenient speeches of the people as it is wont to happen in all ages Somtimes they are ouercome with iudgments examples of the multitude w c is not godly that they bee drawen into superstitious by some humane imagination As in the Nicen CouÌ„cel except Paphnutlus alone had w tstood the same the opinion of them had beene allowed for good w c woulde haue made a decree that priests shuld abstain froÌ„ their wiues So did custome ouercome Cyprian and many others insomuch that they did allowe the forbidding of marriage Also the whole Nicene Councel beyng ouercome with the agreement of a multitude or of time ratified the Canons of penaunce which afterwardes brought foorth intollerable erroures Examples also of greate personages doe oftentimes deceaue the Godly Like as the example of Antonius caused many too erre Hitherto haue I spoken of the godly which although they bee holy yet notwithstanding very many of them are weake Nowe will I proceede further touching those which doe transgresse Sometimes the Godly doe vtterly transgresse and lose the holy Ghost as I do iudge that Origen did vtterly fall especially if hee affirmed those moÌ„struous errours That there shoulde be innumerable worldes That the very Diuels at the last day shoulde be saued Tertullian also doth vngodly disallowe the seconde marriages but peraduenture they haue afterwardes repented For many hauing fallen in deede both in life and doctrine haue and yet at length doe amende And very oftentimes doth it happen that holy men doe thorowly fall and doe not iudge according too the worde and spirituall light but are deceaued by the imagination of reason which notwithstanding afterwardes doe better aduise themselues Like as Gedeon altogether traÌ„sgressed when by mans aduise and counsell he ordayned straunge kindes of woorshipping God Of all these followeth this conclusion although the true Church which is but small in number retaine the articles of the faith yet notwithstanding the same true Churche may haue her faults obscuring the articles of the fayth Furthermore many doe so fall that they altogether allowe and ratifie wicked errors against the articles of the faith although peraduenture som of them do afterwards ameÌ„d First therefore when the autority of the Church is alleadged wee must searche whether it be the consent of the true Church agreeyng with the worde of God Secondly it is so to be saide that the writers which are extant haue oftentimes fallen and peraduenture some of them were no members of the Church at all Thirdly an other Difference is too bee added In that societie which is called the Churche there is a greate number of vngodly persons of whome many excel the others in autority outward shewe of religion opinioÌ„ of doctrine such as were the people of Iuda in the tyme of Hieremy the Bishoppes wicked priests that alledged against Hieremy the autority of the seate of the lawe the very promises affirming that the lawe shoulde not perishe from the Priestes they denyed that their congregation coulde erre when notwithstanding they did altogither erre and disgereede in matters from Hieremy Also in Christes tyme there were very fewe godly persons namely Zacharias and Symeon Furthermore when the vngodly multitude hath autority in the Churche it ordaineth many false and wicked thinges in the name and vnder the title of the Churche Such alyke multitude firste embraced the application of Masses for the quicke and dead moreouer the estimation of vowes and woorshipping of Sainctes afterwardes the very example of these thinges did hurt the godly And such a multitude decreede in a certaine Synode that marriages of Priestes shoulde vtterly be taken away For it oftentymes comes too passe in the churche that vngodly persons of excellent wittes boldly challenge vnto themselues the ordinance of religion by mans wisedome who when they bee not mooued or affected by the woorde of God but are led therevntoo by the imagination of reason and seeke for apte opinions for their purposes do breede wicked errors lyke as Samosatenus Arius and Pelagius Others seeke to establish merites or seeke for fayre kinde of gouernement good ordering of the people and with these causes are mooued to the institution heaping vppe of sundry ceremonies as the Monks do as Gregory did and as at this day the Popes bishops Princes many learned meÌ„ desiring to ordain a forme of the church are mooued with mans wisedome reiecting the word of God wil establish a church according to their owne imaginations neither doo they see it is a horrible impiety to slide away froÌ„ the word of God to seeke god without his word to ordaine meanes maner of worshipping god by maÌ„s opinioÌ„ without the expres coÌ„maundement of god to chauÌ„ge the true opinions oppresse the purity of gods word When therefore the autority of the Churche is obiected vntoo vs as of the application of Masses the church doth not erre The Churche hath thus many ages vsed Masses Therfore this custome is to bee obserued We must answer vnto the Maior The vniuersal churche which is the multitude of them that gouerne in the church may erre as the Bishops and Priests in Hieremies time in Christs time did alsâ—â—rre And although besides that number there are some godly persons which retaine still the Articles of the faith Notwithstanding euen they beeyng moued with examples doe 〈◊〉 yeelde vnto certaine erroures whereby it comes to passe that they retayne the same articles of faith lesse pure then they ought too doe Like as Bernarde is seene too haue had better iudgement then others although yet hee yeelded and condiscended vnto many errors to the abuses of Masses too the Popes power too vowes and woorshippings of Saintes Therefore the autority of the multitude is not at all to be alleadged against the worde of God But we must returne to the rule If anie man teach any other Gospel let him bee holden accursed Gal. 1. Let the chiefe autority â—e of the worde deliuered by God Afterwards that is to be reputed the church which agreeeth with that worde as Christ saith My sheep heare my voyce Iohn 10. and Sainte Augustine sayeth The question is Where the Churche doeth consist What shall wee then doe Shall wee seeke the same in our woordes or in the woordes of the chiefe head thereof our Lorde Iesus Christe I thinke thâ—â— wee ought too seeke the Churche in his woordes who is the trueth and 〈…〉 â—est his owne body But heere obiection is made if the autoritie of the Church bee refused â—henis graunted too much and 〈◊〉 large liberty vnto the malaperâ—nesse of mens inuentions For
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
feastes of charity And this tradition was receaued of the Ethnicks but somewhat reformed and in better order For the Ethnicks also gaue theyr feasâ—es in the Churches at theyr byrth dayes and burial dayes and afterwardes the Nicene councel and others for bad this pompe at the byrth dayes Therefore like as of the rest I haue declared so heere the testimonies historical in Tertullian doo profit what the former churche did thinke But as for his interpretations and disputations let them not be receaued for good doctrine except so far as they agree with the wryting of the apostles Of Cyprian Cyprian liued about the yeere of our Lorde 275. Hee conteineth profitable testimonies as touching the Trinity as touching baptising of infantes of the vse of the Lordes Supper and of the maner in choosing of Bishops which hee wryteth are to bee elected by them of autority in the church and that the same election is to bee ratified by certaine other bishops dwelling neare vntoo that place which are to be adioyned But the auncient fathers did reproue Cyprian that hee thinketh such are too bee againe baptised of the Heretikes which haue bene once already baptised As he declameth herevppon now and then hee layeth out absurde and corrupt opinions when hee dooth exagerate or amplify with immoderate and superfluous speeches the cause hee taketh in hande as hee wryteth very sharply of Canonicall punishements hee sayeth Absolution of sinnes is not auayleable except those paynes or punishements bee firste performed This saying howe greate inconuenience it hath it is manifest Also hee dooth very vehemently dispute of single life although hee dooth mitigate that place he biddeth those persons contract marriages which haue made their vowes yea if they keepe not promise In his litle booke of Almes hee saith that those sinnes which were committed before baptisme are by meanes of Christes passion forgiuen but hee saieth that after baptisme forgiuenesse of those sinnes then committed must bee sought for and obtained by almose deedes The same man dooth affirme touching such as slyde away from the Church that the benefite of Christe which came by baptisme is vtterly lost But afterwards that remission of sinnes is to be sought for by almose deedes These things are ful of absurdity whereof he being admonished no doubt woulde haue reformed himself Therfore not al his sayinges are to hereputed taken for good doctrine As touching the Lordes Supper hee is wont too vse the woordes of Oblation and Sacrifice lyke as the other wryters before did which say confusedly Wee offer prayers wee offer bread wyne wee offer the body and blood of Christ For that is also founde in Cyprian Heere vpon our aduersaries take their Testimonies too defende the prophanation of the Lordes Supper in their priuate Masse c. Greate is the force of custome and men imitating this doo oftentymes speake improperly As nowe wee cal it the Masse where neuer any man knewe the right sense or meaning of that name So the auncient fathers retained the speeches of oblation and sacrifice not very wel regarding the Etymology or proper signification thereof And bycause Augustyne sawe there was some discommodity in those names hee somwhat mitigateth the same thee sayeth That it is called Sacrifice for the remembrance of the thing Sacrificed and Oblation for the memory of the Oblation These are Metonymiae or figures of denomination as we say the passeouer for the memory or the signe of the passing ouer But I wil not heere subtilly either interprete vpoÌ„ or excuse the vsed phrase of speech in that age For indeede so did the people speake which nowe and then receaued an vnapt phrase of speeche Irenaeus plainly declareth That this oblation is a thankesgiuing The same did others thinke also as the name of the Eucharist or thankesgiuing or supper of the Lorde doth testify wherefore they thought it was a ceremony whereby thankes are giuen That hath no inconuenience in it at al. For we receaue it to the end that we may therby be admonished of the benefit giuen vs by Christ that we may stirre vp and increase our faith thereby furthermore that wee may giue thankes for that benefite Neither doth it therevppon followe That that woorke is to bee doone for others or too bee applyed for others c. These monsters truely were not once thought vppon by the fathers Therefore when wee reade the name of Sacrifice and oblation let vs vnderstande it eyther for a signe of the Sacrifice and oblation or for a thanksgiuing Let vs not imagine that it may be applyed for any others Nowe and then in one woorde they cal oblation all that buysinesse which is there in hande That is too say Prayers and the supper of the Lorde This when it happeneth than are Prayers too bee vnderstoode for oblations Also there are certaine woordes read in Cyprian concerning the dead which the later wryters doo wrest contrary to good meaning Wee offer Sacrifices for them But these thinges hee speaketh as touching Martyrs For of them there was mention made in Prayers when thankes were giuen vnto God that hee had assisted them As the Greeke canon sayeth Wee offer for the Patriarkes Prophetes Apostles that is wee doo giue thee thankes that thou hast chosen thy church vnto thee eueÌ„ from the beginning that thou hast redeemed sanctified c. This was the meaning of those words at the beginning they did not require of God that hee would â— mitigatâ— the paines of those which were dead Afterwards in tyme there hapned euil opinions and the former woordes were partly chaunged partly they of the latter age retayning the forme of those woordes vnderstood yet an otherthing than they of the former age did Ergo the testimonies of antiquity doo not maintaine or defende later abuses which are partly straunge and contrary vnto the state of the tyme present partly if in them they haue any faulte they ought not too be obiected vntoo the firme testimonies of the scripture bycause other ages had also their discommodities These thinges most simply without subtil cautilation doo I aunswere touching the wordes of Oblation and Sacrifice Of Basilius In Basilius there are profitable testimonies of the Trinity and of Repentaunce against Nouatus In his sermon of Humility hee setteth downe an excellent opinion touching righteousnes of fayth which doth manifestly defend vs. Hee plucketh away iustification of good workes without subtil cauillation therevppon neither speaketh he of things ceremoniâ—â— but of al vertues neither speaketh he only of works before reuocatioÌ„ but of the vertues in them which be renewed and hee biddes vs beleue that onely by confidence in the mercy for Christs sake promised we are iust and not otherwayes His wordes are these And the Apostle sayth 1. Cor. 1. He that reioyceth let him reioyce in the Lord saying that Christ is made for vs wisdom froÌ„ God righteousnes sanctification redeÌ„ption that as it is
written he which reioyceth might reioyce in the Lord. EodeÌ„ for indeed this is perfect vpright reioycing in God when as truly a man dooth not exalte or glory in his owne righteousnes but doth acknowledge that true righteousnes taketh in himself And that by fayth only in Christ he is iustified And S. Paule reioyceth saying that he doth despyse his owne righteousnesse but by faith in Christ seeketh that righteousnes which is of God These wordes do sufficiently declare that Basilius did so vnderstande righteousnesse of fayth that wee ought too beleeue by that wee are iust through faith for Christ by mercy that is wee are acceptable vntoo him not for any vertue which is in vs. But wheras Basilius first instituted the order of Monkery That example is hurtful hath in it some fault yea although he himselfe had no grosse superstitions in him firste and those companies or orders of Monkes were as yet a certaine shewe oâ— schooles And there are certaine bookes euery where caâ—ried about vnder his name which containe rules for Monkes wherof without doubte some were counterfeâ—â—ed by other wryters long tyme after Basilius dyed 〈◊〉 or they are full of false opinions touching Single lyfe and other rites or ceremonies deuysed by man without the commauÌ„dement of God and they containe foolish tryfling matters as a greate heape of penalties or satisfactions which hee calleth in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is too say punishementes as if during seruice tyme a mayde shoulde laugh in the queere she shoulde be enioyned to sit two dayes togither in the church porch and such like folish toyes which if a man would renewe in admiration of antiquity he shoulde surely bee as one that is out of his wittes Of Gregory Nazianzen Gregory entreateth vpon the article of the Trinity hee toucheth other doctrine but slenderly Hee writ the whole life of Cyprian wherein hee mentioneth that there was a certaine mayde whome before his conuersion Cyprian loued who calling vppon the virgine Mary ouercame the magical bewitchinges of Cyprian This example is recited touching inuocation of Saincts And although this seemeth to hee rather a fayned fable and afterwardes 〈◊〉 abroade vnder the title of Nazianzen yet admitte the History were true it is not therefore too bee cited too confirme or ratify the inuocation of Sainctes For the errours of the godly are not too bee opposed or set against the word of God for euen the godly in euery age which are of the Church haue their infirmities also Our foresaide aduersaries doo further alleadge our of Basilius and Nazianzen that in the end of their sermons touching Sainctes they were wont to cal vpon them for helpe as namely O Athanasius pray for vs. But although these Apostrophees or turning of speeche may bee excused vnder rhetoricall figures yet it may bee that according too the maner of their tyme they did than call vpon Sainctes for inuocation of Sainctes at that tyme by litle and litle crept into the church errors of the tymes doo seduce men that they lesse disallowe of things vsed in the Church wel esteeme the same Lyke as the violent force of raging floods carrieth with it such as sayle there and yet notwithstanding is the inuocation of Saincts neuer the more to bee wel allowed of And seeing this custome increased and nowe the impiety is discouered it ought vtterly to be abolished out of y e church Neither dooth Basil speake any thing touching Inuocation hee onely sayeth that the memory of sainctes or holyones is ought to bee had in estimation that wee may followe their vertues and hee calleth these holyones helpers of our prayers not that they are to be called vppon but bicause al the blessed in heauen pray for the Churche and commende the same vnto God Epiphanius wryteth that certaine women calling vpon the virgine Mary were wont to beare about them the Image of her All this busines dooth hee disallowe and calleth it a woorke of Idolatry For Epiphanius conteiâ—eth refutations of ancient heresies specially touching the Trinity a few other matters which autor as historical I iudge him specially worthy of reading Of Chrysostome Chrysostomes tyme had then receaued many corrupt traditioÌ„s which he himself rehearsing dooth not finde fault with them as hee commendeth those which go vnto the monumentes or tumbes of saincts and hee maketh mention of prayer for the dead Hee aduaunceth the Monkes life or solitary life with immoderate and false commendations In his treatice of Repentance where he collecteth togither many meanes and wayes of obtayning remission of sinnes namely Almose Teares and other woorkes yet notwithstanding hee speaketh nothing concerning fayth whereof ought too bee spoken and that wryting of his doth containe many false things and it is both confused and also very doubteful The Grecians specially commende his commentaries vppon Paule where in places touching iustification and fayth the whole scope of Paules disputation carryeth him thither that hee oftentymes repeateth this sentence That by fayth we attaine remission of sinnes for Christes sake and not for woorkes or by woorkes And hee saieth manifestly That by fayth not onely is God loued but that againe beleeuers thinke they are beloued of God although they are guilty by many meanes In this sentence he signifieth sufficiently wel that he taketh faith not only for the knowledge of the history but for the trust coÌ„fideÌ„ce through which we beleeue our sinnes are forgiueÌ„ vs truly this fayth doth he separate froÌ„ workes as froÌ„ not stealing not killing c. RoÌ„ 13. he saieth that this is the better meanes of honoring God Although in deede the declaration heereof bee playner and lesse vncorrupt as that formerly set downe by Origen Yet that notwithstanding is also obscure and dooth not in euery place agree with it selfe In the 7. Chap. hee rometh further out of his boundes he sayeth that concupiscence and affections except they bring foorth external woorkes are no sinnes But yet if a man diligently and with iudgement reade those commentaries he shal find many testimonies of many articles And although at that tyme there was darkenes in the Churche yet it appeareth that moste men haue retained this common iudgement That through sayth for Christes sake not for our workes are our sinnes forgiuen vs. Therefore though now and then the auncient wryters spake not so well their mindes yet in other places may bee marked what they meane in deede Touching the supper of the Lorde out of Chrysostome it is sufficient manifest that there was then no priuate Masses at all For hee describeth the Priest standing at the table and calling the people too come vntoo the communion In his litle booke De dignitate Sacerdotii hee dooth learnedly discerne Cyuil Ecclesiastical autority hee denyeth that Ecclesiastical iurisdiction hath any right to represse with corporal power Of Ambrosius Many causes doeth Ambrose throughly
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
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
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
vtterly abhorred this beastlie crueltie and openlie witnessed that these chiefe Bishoppes the Autors of this crueltie were not the members of the Churche but the Instrumentes of the Diuell and without all doubte the saide Fathers Ambrose and Augustine tooke vppon them the defence of Godlie Ministers women children and againe of so many nations which are of affinitie or liable vnto this cause But after that I haue nowe declared which is the true Churche and that it is manifest that wee faythfully retayne still and mayntayne the Doctrine of the Catholique churche of Christe sette downe in the Propheticall and Apostolicall Scriptures and in the Symbolles or Creedes yt is playne that wee beleeue and holde opinion as the Catholike Churche of Christ doth Also I adde here this also that the chiefe writers viz. Ambrose Augustine and a fewe others doe holde all one and the selfesame opinion if they be aptly vnderstood and if a fewe certayne thinges be borne withall in them which in theyr time came not into controuersy at all Touching the Lyturgy or publike seruice it is nothing to bee doubted that there neyther was any priuate Masses more to bee solde for monye nor yet Funerall Masses before Gregories time neither began the manner of calling vpon Saintes too bee had in estimation a long time before Gregories daies And the Lawe of perpetuall single life is very lately ordayned which is not defended nor mayntayned for any other cause but that single life is more commodious to mainteyne worldly wealth And they offer manifest iniury vntoo the woorde of God which affirme that marriage of Priestes is repugnant vnto Gods worde Concerning Repentaunce Forgiuenesse of sinnes and iustification which we say men for Christes sake doe attaine and not by meanes of their workes Also concerning satisfactions touching the keyes touching mans traditions and politike affayres our VVriters haue disputed many thinges more playne then the auncient writers haue done VVhich notwithstanding as it appeareth are agreeable vnto the perpetuall myndes of them which were more learned and more skilfull then others in spirituall matters who indeede if they had read this exposition and methode according too their Godly zeale woulde sincerely haue allowed the same As I heare say a certaine excellent Diuine of Paris confessed that he better vnderstood Augustines mynde touching Iustification by the exposition of our writers I know there may many things differing and disagreeing from our opinions be gathered out of the Auncient writers And euerie man for his owne purpose borroweth ther as seemeth to him commodious so as The Bees gather hony and the Spiders sucke poyson out of the selfe same flowers But be it farre from Ecclesiastical Iudgements to vse Sycophāsies or better inuectiues I doe not appele vnto all writers but vnto the best as Ambrose Augustine and so farre foorth as others agree with these which seyng themselues now and then too haue spoken thinges repugnaunt they shall heere pardon vs if wee reprehende certaine thinges in them To the ende we woulde followe the manifest and true meaning of the woorde of GOD and that wee woulde not departe or starte from the Symbolles or Creedes But holde still firmely that which they both behelde and desired too retaine but yet nowe and then coulde not expounde the same For it is nothing at all too bee doubted that this kynde of Doctrine which wee professe is the selfe same true consent and agreement of The Catholike Churche of Christe as the Symbolles the more sincere Councelles and the better learned Fathers doe shewe the same effectually These thinges doe I aunsweare vntoo the more discreeter sorte of Readers which obiecte vntoo vs the autority of the Churche or of the Fathers But there is a certayne newfangled sorte of wise men starte vppe who seeyng they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of no religion yet they will not haue any controuersiee to be handled touching Religion they can commende well peace and concorde they abhorre all those which by any manner meanes sowe discords these they iudge worthily as a pestilent or filthy kind of people as the plagues amongst men to be vtterly remoued This is that one Philosophye of the Popes Cardinalles Kinges Religious Monkes and very many others which will be compted politike who will not haue theyr leisure too bee once interrupted they will not haue their dignity to be diminished or empaired they hate the doctrine which seemeth too hinder theyr profite and agayne euery one hath his sundrye deuise Of all these this is one voice in the counsels of Princes namely That there shoulde be no chaunges made That the concorde of the churche and the autoritie of ordinary power is stil too be retayned Moreouer they haue their Rhetoricians and eloquent Oratoures which set foor the most earnest speeches and writinges to that purpose which too be named here is no need at all For the writinges of many are extant but amongest all them Omphalius hath lately prouided him his patched fragmentes In his beginning he handleth his matters likeas if he were Solon or some Areopagita he declameth of the dignitie of lawes he dispraiseth seditions and the contempt of the lawes he rehearseth how sweet the hermonie of order and good gouernement is in the common wealth which the lawes do cause Furthermore although hee nameth vs certayne things yet notwithstanding he sheweth sufficiently whom they are which he specially inueigheth against He declaimeth against vs which haue shaken of from vs certaine Tyrannicall and vngodly lawes of the Popes And although indeede I thinke that he spake not these thinges without rewarde Yet notwithstanding seeyng the same thinges are spoken of many notable and eloquent men I will not here dispute what this fellow seeketh or goeth about All this kinde of Orations or speches doeth belong onely too confirme the mindes of mighty men that no modest and godly Councelles shoulde be hearde and moreouer that beyng inflamed by them they may then exercise vniust cruelty ouer the people But as Dauid required of the Lorde That the Councelles of Achitophel shoulde note preuayle So do we pray to God that the eloquence of these Rhetoricians may neuer be able to oppresse the trueth and glory of Christe And seeyng it is written Out of the mouthes of infantes sucking babes hast thou made perfect thy praise c. VVe wil hope well that God wil vouchsafe not to be absent from vs in refuting these slaunders and in aduauncing of the glory of Christ I know it is plausibly spoken of some touching the dignity of lawes of peace and common tranquility I am not so voyde of learning nor so vnskilfull in the custome of ciuill life But I thinke also that in the common wealth those burdens are to be borne withall touching common tranquility which may be tollerate without impietie Touching that kinde of burdens let these sentences bee of effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an
rehearse many examples but I surcease and I exhorte al those that are godly to abhorre this mischieuous sophistry of the aduersaries Ezechias king of Hierusalem did not only redresse those superstitious errours and opinions touching woorshipping of the brasen Serpent but hee vtterly destroyed the very Image it selfe So it is a point of true godlynesse to cast a way the traditions themselues togither with their vngodly opinions which traditions are not in proper nature politike customes Lyke as the Scripture commaundeth Idolles to be destroyed So those same traditions of priuate Masses praying vntoo Sainctes obseruing of vowes superstitious Apparel religious orders of brotherhood the bonde of single life difference of meates and such other lyke foolishe traditions proceeding of superstitions ought vtterly too bee taken away and abolished But what doo I dispute They which describe theyr faulty and corrupt traditiōs with this sophistical doctrine do not this vnfainedly to take away errors out of the Churche but that they might by al meanes defend theyr autority by their comming establishe this vngodlynesse For lewde opinions doo easely afresh bude againe if the very customes do remaine Wherefore needful it is that the godly should be watchful for the deuil stubbornly resisteth the Gospel not only prouoking tyrants vnto cruelty but also craftely laying snares vnder a pretence of wysedome and powring forth pleasant perswasions of the which to beware oftentymes the holy Ghoste commaundeth vs. As the Apostle Paule wryting vntoo Timothy saith That there should come dissembling spirits cap. 4. he saith wryting vntoo the Colos cap. 2. That the traditions of me shal haue in them a shew of wisdom Whereby not onely manifest dreames of men shall bee spread abroade such as for the most part were both they of former later age like as a little before the crafty dealings of pardons were manifest but also subtil crafty felowes shal cūningly depaint out false doctrine vngodly traditiōs to the end they may be entertained with great ioy to the ende they may bee beloued retained in great estimation For hath not the vngodlynes of Samosatenus a certaine shew of wisdome Is not the error of Pelagius plausible too prophane wittes So haue these things a shew of wisedome it is profitable for peace tranquility say the aduersaries to retaine the accustomed maners Therfore let the more absurde or inconuenient opinions be taken away let better interpretations or meanings be giuen vnto them but the rytes or customes themselues let them be retained This kind of speech maketh a fayre shewe when in deede they practise far otherwyse These sycophancies or scoffing kinde of speeches are much alyke signified in the History of Christe whome when the Iewes had blindfilded his enimies which bounde him scoffingly buffetted him they bid him then prophecy who he was that strick him so these excusers of vngodly traditions haue Christ his church in derision at this day After that they haue imagined some one vnsauery straunge phrase they nowe thinke they haue sufficiently blindfilded Christ after this they fal to buffetting of him that is they establishe vngodlynes they inflame the harts of Kinges vnto cruelty they triūphe ouer vs as though they nowe had vtterly extinguisht the trueth Themselues in their owne Theatre carry away the conquest they are praysed of the vngodly they are beloued of Kinges whose appetites and affections they serue But God is in prayer to be called vpon that hee woulde vouchsafe to restraine and brydle this kinde of sycophanty Nicander sayeth there is a kinde of Serpentes which he calleth Hemorrhoydes and they are very litle beastes of one foote length but they haue such force of Poyson in them that sweate most blooddy bursteth out of him which is stoonge with one of them yea from out his whole body out of his mouth nosethrilses and out of his bladder isseweth greate streames of blood so as his eyes sende foorth sparkling teares of blood and so that all his whole body burneth with incredible heate thereby This kinde of beast when as one of them had in Egypt destroyed a Mariner of Helens The noble and hauty woman trode her vnder her foote wherevppon also the posterity of Haemorrhoides is saide to halte and bee maymed by the losse of their sting For the euent declareth that this straunge sophisticall doctrine of interpreting traditions is a poyson not vnlyke the poyson of these Hemorrhoides The vnlearned although they are our aduersaries yet notwithstanding they fight against vs with wilful boldnes and hatred These Hemorrhoydes hy the reason of the defence of their doctrine by meanes of these Sophistries and as Paule calleth them by reason of a certaine outwarde shewe of wisdome which they woulde haue too bee in them are helde in admiration and prouoke the mindes of mighty personages to oppresse the trueth Princes beeing enflamed with this poyson doo conceaue and kindle in their hartes flames of hatred are made bloodsuckers and cruelly raging beyonde measure But Christ wil not suffer the light of his Gospel to be extinguished accordingly as it is written Whatsoeuer is of GOD shal not bee abolished Therefore shall the Churche wherein shyneth true doctrine at length vtterly destroy the stinges from those Hemorrhoydes Those sophisticall interpretations shall not oppresse the trueth neyther shall the crafty and cruel counselles of the vngodly preuayle them But whereas some men desirous of cōcord doo dayly looke for that councels shoulde bee called by Bishoppes and that they hope these shal heale vp the woundes of the Churche or redresse enormities in the same they are far deceaued For the Bishops of Rome theyr champions confederate with them wil neuer stinte from warrying against Christe which that I may so thinke I am not onely moued by mans coniectures which are many and no flender causes I am thorowly mooued with the sayinges of Christe Furthermore by the examples of all ages For Christe denyeth that blasphemers shall bee saued which contrary to theyr owne conscience stryue against the trueth defende open Idolatry embrewe themselues in the blood of the godly ones No doubte fury is allwaies accompanied with blasphemies and murder like as the histories of Cain Pharao Saule and the children of Israel do witnesse the same And God himselfe threatneth blindnes vnto blasphemers as the Psalme sayeth Let theyr eyes bee darkened Therefore dayly doo they encrease their tormentes and they with vngodly leagues doo binde Princes vntoo themselues Neither doo they onely openly swarme abroade but primly lay snares for the lyues of godly Princes Is it not to bee supposed that these will admit moderate or godly councels And other whyles wee haue prooued very many which haue fained a moderation and yet in very deede haue wrought nothing so but that they might catche theyr vauntage howe too subuert vs if they had once ensnared vs and so extinguishe al kinde of good doctrine
I doo knowe there are a fewe certaine persons in the worlde more soundely liuing in the societies of our enimies which doo lament the wilful boldenesse of some Princes and mighty personages but the opinions and meaninges of these men are shutte out as comming from schollers These when they are so it is the point of a godly mynde of one which thinketh of his soules health and of the glory of Christe too seeke foorth which is the true Churche that hee may heerevntoo adioyne himselfe that hee may bee a member of this society and of the flock of Christe as Christe himselfe saieth Hee that is not with mee is against mee Againe let him knowe that the Churche consisteth not in the power of Tyrantes and persecutors of Christ and in them which doo eyther helpe forwardes or allowe of theyr cruelty Touching these let vs holde fast the assured rule of S. Paule where hee saieth If any man teach any other doctrine let him bee holden as accursed 1. Gaâ—â—th And when he saieth * Let him be holden as accursed let vs not think that hee vsed this as a slender or common curse when hee saieth accursed Hee signifieth heereby that GOD hath cast out of the Churche the enimies of the true doctrine and that they are too bee eschewed as the grieuous plagues which GOD abhorreth Let good men wel knowe that by keeping felloweship and company with those that are defyled they shal surely suffer great plagues for their friendship and for their society The Psalme saieth of this kinde of enimies Hee hath put on blasphemy as a garment vpon him and it hath pearced through him as water through his inwarde partes and as oyle in his bones Psal 108. The infection of this curse hurteth others which are of their affinity in nature which doo also stryue against the trueth and doo exercise cruelty against the godly ones Let vs not therefore thinke that this commaundement is but of smal effect too say If any man shall teache any other doctrine let him bee holden as accursed 1. Gal. They are not Bishops they are not the members of the Churche but the enemies of Christe who sith they bee throughly mooued with furyes doo not thinke vppon concorde and peare of the Churche but of establishing tyranny doo not bende their indeuoures too heale vppe the woundes of the Churche but they busie themselues about ciuill broyles the desolation of Churches slaughter of those godly Ministers and of those godly women members of the same Wherefore wee must not looke for any reformation of the Church from these enimies But wee must thinke that in iudgement minde and will euery man shoulde separate himselfe from them shoulde flee away from their Idolatry should not abide to heare their blasphemies against the true doctrine neither shoulde helpe forwardes nor allowe their counsels nor yet confirme their autority Saint Paule sayeth eschewe Idolatry These preceptes are not to be slenderly made accompte vppon Let vs therefore seeke for the true Churche let vs knowe that in this our Prayers are hearde let vs knowe that in this Church wee are the members of Christ and let vs also knowe that vntoo this Churche do the promises of Christe appertaine namely those which hee speaketh of in his Gospel Those promises pertayne not vnto the enimies of the Gospel lyke as they neither appertayne vnto the Iewes nor vnto the Mahometistes as God himselfe oftentymes witnesseth and as our chiefe Priest Christe speaketh by his Prophete in the 16. Psalme saying thus I will not offer vp their sacrifices neyther will I make mention of them in my lippes Whome may not this so heauy commination or threatning perswade and moue to eschewe the company of those which are enimies vnto the true Churche IN conclusion The woorde of GOD is full of such Sermons or perswasions for both partes which commaundeth vs too flee from the enimies of the true doctrine and of the true Churche and too embrace the true doctrine too loue helpe and adorne the true Churche And let vs not onely thinke that this Churche is such a Citie as that whereof Plato speaketh This society is the true churche wherein shyneth the sincere and pure doctrine of the Gospel and wherein the sacramentes are rightly administred as they are deliuered from GOD. In such a society there must needes bee some lyuely members of the Churche which perfourme vntoo God true woorshipping of him which truely repent them which with a true fayth call vppon God bestowe theyr study and diligence too the aduauncement of the Gospel shewe their confession of sinnes doo accomplish the charge of their vocation and finally performe those godly offices by God enioyned them are exercised in al kindes of daungers wherby they may vse prayer and inuocation vppon God and other good woorkes This doo I affirme too bee the true Churche with whome too bee ioyned in minde wil and purpose it behooueth all good men euery where And such doo I perceaue by the benefite of GOD are oure Churches which professe the true doctrine of the Gospel which without all doubte is the consent and agreement of the doctrine of the Catholyke churche of Christ Woulde to God that good mindes woulde consider howe much it standeth them in hande not too bee conuersaunt in the Tentes of the enimies of the Churche but too bee a Citizen of the true Churche of Christ for whose sake God would haue himselfe kuowen in the worlde for whose sake he created all thinges whome hee sanctified with the blood of his sonne wherein hee manifested himselfe by his wonderful woorkes by the fathers Noah Abraham Ioseph Moyses Dauid Elias Fliseus his Apostles and other the lightes of the Churche finally which shall inherite life and glory euerlasting shal inioy the felloweship of God and of his holy Angelles What a glory and blessednesse is it to bee a fellowe of this society to bee seene in this flocke which Christ himself leadeth as guide where the godly Angelles enuyron them round about wherein go the Princes Adam Noah Abraham Moyses Elias and other notable men endewed with excellent gifts And in this flocke thou hast assured place if thou helpest not if thou allowest not the vngodlinesse and cruelty of the enemies of the church but doest embrace the true doctrine confesse y e same adorne the same with godlymaners Dauid in his 120. Psalme sayth Pray for the peace of Hierusalem Blessed are all they which loue the same O sweet and pleasaÌ„t sentence Hee exhorteth all men by all kind of dueties to helpe the Church to defend the purity agreemeÌ„t of the doctrine in the same to do wel vnto those which teach in the church with their prayers and desires too commende the common welfare or safety thereof to God to driue away wicked teachers and Tyrantes from the same And from my heart I wish that Politike men which ought and are able too helpe the
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