many light or sieÌ„der matters as where he sayth That Peter excelled the rest because it is sayde vnto him in the plural number it shall be loosed in the heauens and to al the whole coÌ„pany of the Apostles it is sayd in the singuler nuÌ„ber it shall be loosed in heauen But these trifles I let passe yet it proficeth the learned and such as apply their iudgementes to reade the auncient writinges first by reason of historicall testimonies theÌ„ bicause the coÌ„ference of them sharpneth the wits exerciseth the studious So shal the reading of Origen profite them which before are rightly instructed doe holde fast the summe principles of christian doctrine Of Dionysius There is one booke which Dionysius writt touching the ecclesiastical hierarchy and it is for the history profitable the rest conteyneth vaine matters of knowledge For there the ceremonies of the Sacraments are set down and the ordinaunces of the Church it appeareth in those dayes that there were mean ceremonies as yet And especially the ordinaÌ„ces of the Masse are there too be coÌ„sidered so that it appereth the later popes that haue byn in the church haue in their time digressed farre froÌ„ the ancient rule of the church They vsed to recite certein Psalmes certeyne lessons cut of the Gospel they made also Prayers for the church for the coÌ„mon weale After this the priest staÌ„ding at the table recited the wordes of Christe concerning the Lordes Supper Furthermore he distributed the sacrameÌ„t vnto the people lastly folowed a giuing of thaÌ„ks This was the ordinary maner of their masse wherby it playnly appeareth that the Masse was only a Communion and that there were then no priuate Masses but that is also to be meruailed at that there is no mention at all made of oblation no nor so much as the rite or maner of him that doth offer These things specially it is profitable too obserue in Dionysius that wee may oppose antiquity against those which defend the abuses of their Masses He maketh mention of Baptisme Anointing Communion and as I said of the ordeining of Priestes and of them which made bowes and of those which annointed the dead where he declareth what maner ceremonies they vsed at funerals when the dead body was placed in the Church in presence of the people there were recited certeine lessons out of the worde of God touching resurrection The people also after this was bid to geue thanks in theyr prayers that suche a one had departed out of this worlde in the knowledge of the Gospel And herevntoo was added an exhortation that euery one touching himself shuld pray for a Godly ende out of this life This was an order very godly and woorthy of commendation For what greater benefites may be deuised than in that greate agony firmely too retaine in minde the knowledge of Christe to be helped of Christe and saued by him This better ceremony the latter age hath vtterly abolished retaining and heaping vp of others farre woorse Also Dionysius addeth that after this exhortation the Priest weâ—t from his former place and powred oyle vpon the corps and prayed that God woulde pardon his infirmity which was remayning after the tyme of his conuersion Afterwardes the coarse was laide straightway in the earth These onely were the ceremonies of burialles at that tyme there was as yet no mention in the Masse of them that were departed much lesse was the body of the Lorde offered for those that were dead This prophanation or abuse of the Sacrament was added in the latter age Thus much concerning Dionysius wherin although ceremonies apeare somewhat lesse faulty yet notwithstanding were they the beginnings of Monkery and this thing was woorthy of great reprehension that it maketh no difference betweene the sacramentes appointed by God and mans traditions Touching thing anoynting hee speaketh al one as of Baptisme and he maketh by thinges equall with thinges of substaunce And it preferreth the ordering of Monks before the institution of Ministers which is greatly too be dispraysed when as the institution of Ministers pertaineth vnto the preaching of the Gospel And that ordering of Monks is superstitious and is only ordained for a kinde of woorshipping God not allowed of according to that saying They woorship me in vaine teaching traditions of men Mat. 15. And yet Monkery is there called perfection Therfore let these testimonies of this Dionysius be of force so far as they pertaine to the history that wee may know what ceremonies were then vsed But let no doctrine or lawes be instituted by his descriptions Of Tertullian Tertullian rightly confuted Martyon and other Heretikes of that seet He conteineth profitable testimonies of the Trinity not recyting his opinion therein but the ancient opinion receaued from the Apostles Against Praxea he hath a large lightsome testimony of the worde that is of the sonne of God that he is the second person yea before he toke vpoÌ„ him humane nature But yet the auncient fathers doo also reprehende his errors namely that he disalloweth the second marriages and in that he very fondly alleadgeth That a man may not lawefully marry the wife of a Christian brother that is dead for saith he who so marryeth the widow of a Christian marrieth the wife of a brother deceassed therefore hee doth not right Hee doth also tryfle as touching the kingdome of the sainctes when they fained that it shoulde endure a thousande yeeres in this corporall life before the consummation of the worlde and before the last iudgement too others by a little and a little rysing sooner too others rysing later This Iudaicall doting opinion is altogither to bee excluded out of the Churche In his litle booke De corona militis hee speaketh many things concerning mans traditions and very sharply hee declameth touching custome that it is too bee reputed for a lawe By meanes of these sayinges wrested a wrong way in the Churche as it happeneth might greate errours bee established in all ages bycause mans circumspecyou and vigilancy can neuer bee such and so greate but that some peruerse customes doo creepe into the churche some tyme. Moreouer Tertullian rehearseth very childish fashions namely that for seuen dayes after Baptisme there bee no vsing of bathe or entering into baine Also that vnto such as werâ— baptised milke and hony shoulde be giuen too taste Hee sayeth also there Wee make once a yeere oblations for the soules departed and for the byrth dayes of those that are liuing That thing now do our aduersaries vngodly apply vntoo Masses for the soules departed But why doo they leaue out the byrth dayes if they giue so much credit to the autority of Tertullian But hee maketh no mention of the Supper of the Lorde But at the byrth dayes and buriall dayes there was meate brought intoo the Churches and other giftes was bestowed vpon the poore people These they called offeringes and
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
administration of ecclesiasticall faculties but that Churches shoulde haue theyr ouerseeers That no one person shoulde haue moe functions then one That no man shoulde be admitted without the order of Ministery Also that Bishops in theyr seueral Prouinces shoulde yeerelymeete together and constitute Connenticles concerning the present controuersies in the Churche These profitable decrees of the Synodes the aduersaries doe dissemble with and in meane time doe bring foorth other lighter matters in the ende they woulde seeme to oppose vnto vs the autority of the auncient church There were also in the meane time other Synodes in other places eyther prouincials or more often assembled wherin the Bishops of the next prouinces abiacent did also meete together Such a one was the Synod of Antioche before that of Nicene aforesayde called against Samosatenus which godly rightly condemned the wickednes of Samosatenus Also the like Synode beyng auncient vncorrupt called Gangrensis in Galatia ordayned verye good decrees agaynst the superstitions of marriages of meates and of Monkery And it is manifest that this Councell was gathered too condemne those two Heretikes Montanus Martion with others such which woonderfully augmented those superstitions Since that there ensued other Councelles more later as that called Auchiranum which decreed this constitution worthy of memory ìf Deacons in theyr ordinaunce had not promised a single life they were still too bee retayned in theyr ministeries althoughe afterwardes they had married wiues but if they had promised vowes of single life and afterwardes indeede married they were then too bee remoued and displaced out of the ministery The same Synode hath also other daungerous superstitie us Canons of the yeeres of penaunce The Councell of Laodicea in Anno Domini 368. called together did rightly confounde the Nouatian Heritikes But it erred in exacting vppon those Lay men which already haue had two wiues it willeth them first to be punished before they be admitted to the Communion It doeth also forbid baptizing 14 dates after the beginning of lent the other politike ordinaunces there decreed are good as namely this one when it forbiddeth matrimony and marrying with Heretikes This Synode followed that of Nicene not long tyme betweene Vnder Honorius the Emperour was the first councell of Toledo called which containeth many profitable arguments of doctrine For it godly reciteth the articles of the Diuinitie and natures of Christ and certaine other articles Afterwardes it adioyned vntoo this certayne pollitike constitutions and ceremonies touching the maner of their annoynting and touching vowes This Synode forbiddeth the preferring of Deacons vnto the office of Priesthoode if they doe not abstayne from lawfull wiues Also it doeth excommunicate those Parentes which loue theyr daughters with affection of parents if they do marry after they haue once bound them selues w t bowes Also this couÌ„cell doth not admitt them once beeing marryed to come to the communion eâ—cept they departe away from their husbands Pantaleon writeth that this was ratified in Anno Domini 399. The 5. Councel of Carthage which was held Anno Domini 438. forbiddeth Bishops Priests and Deacons to haue the vse of lawfull wyues And so by a little and a little the prohibition here of augmented Before that it was lawfull for Deacons to liue with their wiues as the Synode called Anchirana Synodus both testifie Afterwardes followed a prohibition hereof And these ordinaunces touching single life were therevpon eftsones repeated in all Synodes and Councelles and more sharper punishments were adioyned them as a certaine Councell holden at Toledo ordayned that the riches or substaunce of women shoulde be soulde away if they returned agayne vnto theyr husbandes For this Councell now holden at Carthage contayneth also another constitution woorthy of memory concerning Chappels and Aulters of Saintes where as theyr bodies were not buryed These Aulters and Chappelles did the Bishop commaunde shoulde bee throwen downe or if they feared any insurrection of the people he biddes them exhort the people in their Sermons that they come not to those places It appeareth that there were some at that time which woulde prohibit and withstande the superstition of woorshipping Sayntes euen when it was firste springing vp Pantaleon reciteth that this was ratified in the time of Clodoueus sonne of Pharamund Duke of Franconiain Germany The Councell of Carthage in Anno Domini 457. touching the appeale of Bishops therin the bishop of Rome required y e appeale to the sea of Rome might be grauÌ„ted wheÌ„cesoeuer any man had appealed vnto the Bishop of Rome And bicause he would obtain this he played a false part hee alleadged a counterfaite decree which hee affirmed was established in the Nicene councel too that purpose afterwardes by originalles or copies fetcht from Constantinople the vanity heereof was founde out and the demaunde of the Bishop of Rome was vtterly reiected At this councel was Sainte Augustine present By such cunning sleights haue the Romish bishoppes made themselues a way and meane to obtaine the supremacy This example admonisheth vs that wee shoulde not bee so farre in loue with antiquity that wee altogither acquyte it of al faultes there Pantaleon testifieth that this Synode was ratified for the 6. by Aurelius the Bishop of Carthage The 4. Synode there contained a decree made Touching Prayer and offering for the dead in these woordes Those that repent theÌ„ of their sinnes which haue diligently obserued the canons of repentance if they happen too dye before they communicate let the memory of them be commended in prayers and offeringes That age had not as yet any priuate Masses but yet by a little and a little superstition had encreased This Canon doeth not allowe of the dead except they had obserued diligently the rites of penaunce Also it addeth a kinde or maner of offringes Pantaleon reporteth that this Synod was ratified in Anno 436. vnder the same Bishop Aurelius The Councell called Mileuitana Synodus in Affrica handled a moste weighty cause whereat Saynt Augustine was present and did rightly defende this godly doctrine of originall sinne of Grace and of iustification the same Councell had also certeyne politike constitutions amongst which namely these are woorthy of memory it forbiddeth sute of appeale vntoo the Bishoppes of beyonde the Seas But indeede this decree woulde not the Bishoppe of Rome nowe admitte or receaue It also forbiddeth Iudges but not Byshops to be required of the Emperor That was agreable vnto those dayes Now it were very harde too bee obserued Moreouer touching Diuorcements it decreed that the innocent or faultlesse person shoulde not againe contract matrimony with any other And it moreouer addeth that request is to be made that the Emperour would establish a lawe to that end and purpose And that thing was also more grieuous For Fabiola as it appeareth by the testimonie of Saint Hierom contracted an other
inter se de impâ—rio disciptantibus 433. Present thereat 200. fathers Heresies of Nestorius Twoo natures in Christ truly aud substantially vnited The 4. Councel of Calcedon vnder Martian 452. Mans traditions increased in the Church Monks forbidden to marry virgins which had made vowes Politike ordinaunces for the Church decreeed in the Councell of Calcedon Aduersaries charged with dissimulation Thâ—â— Council of Antioch vnder Foelix the Bâ—shop of Rome there holden about the yeare 274 Touching the herisie of this Paule Samosatenus looke in Pantaleon page 22. Vowes of Deaâ—tons touching mariage or single life fondly allowed of The Councel of Laodicia vnder Valeut 〈◊〉 Anno 368. Lay men axacted vpon which had married 2 wiues Concil Laodicenum Error of Baptising forbidden for 14 dayes after beginning of lent Marriage forbid with Heretikes The Councell of Toledo vnder Arcadius Honorius Anno 395. Articles of diuinity and humanity in Christ Deaâ—ons Excommunication of Parents A great and vnmeete absurdity The 5. Councel of Carthage vnder Aurelius Bishop Anno 438. Present therat 74. Bishops Present thererâ— 74. Bishops Marriage of ecclesiasticall persons forbidden A constitution concerning Chappels and Aulters of Sayntes Superstitiouse woorshipping of Saintes withstood and disanulled The 6. councel of Carthage vnder Aurelius Bishop there Anno 457. Present thereat 217 Bishops Apeale to the See of Rome laboured for by the Bishop there Augustine was present at this Councel Note The impudent forgery of the Bishop of Rome A Relation vnto the 4. Councelâ— holden there A decree touching repentaunce The Councell called Mileuitana about the time that Hilarius entred againe into Rome â—n 420. S. Augustine was present thereat with a great nuÌ„ber of Bishops Sute of appele to the See of Rome forbiddeÌ„ Diuorcements Superstition of vowes confirmed Virgins to be couered before the age of 25. yeeres Auncient ecclesiasticall wryters so farre foorth as they are witnesses of the auncient and first church of the Apostles haue wel deserued to be allowed of Other writers oftentimes erâ—ing by admonishment haue amended Without choice be made al writing or testimonies of the fathers may not be allowed Origen was Biâ—hop of Alexanâ—ria Anno 235 â—n some points â—e is a witnes â—rofitable With his wriâ—ings he mixed â—any false and â—â—surde opiniâ—ns Origen Error touching righteousnes His error touching workes and vertues 〈◊〉 fault in Origen where he afterwardes corrupteth that which before he applyed wel He alleâ—geth â—â—stification by â—aith Variety in hys interpretation His corrupting of sentences greeuously erronyous Origen vnderstandeth the holy Ghost amisse Note his error in preferring Peter aboue all the rest of the Apostles Mat. 16. Mat. 20. This Dionysius is thought to haue byn the Disciple of Origen and also thiefe schoolemaister of the schoole in the City of AlexaÌ„dria Anno 250. Popes of the later times haue digressed from the auncient rule of the Church Dionysius testifieth that there was no Masse but Communion in his time His testimonies touching baptisme annoynting Communion ordering of priests and a godly order in burying the dead Ceremonies were the beginnings of monkery Tertullianus Apher was famous in Anno 230. His errors touching mariage His errors touching Saincts His errors touching traditions And touching custome Also touching Baptisme Touching birthdayes and buriall daies Cyprian Bishop of Carthigâ— and dyed a Martyr about the yeere 275. Note his error touching baptising by Heretikes Touching reâ—â—issioÌ„ of sinnes His error touching original sinne His error touching suche as slyde away froÌ„ the Churche Bycause Cyprian vsed the word oblatioÌ„ for the Lords supper therefore the aduersaries ratify their masse Augustines interpretation of the wordes Sacrifice and oblation The opinion of Irenaeus touching oblation Sacrifice and oblation how to be vnderstoode Certain wordâ— in Cyprian which the late writers do wrest contrary to good meaning Testimonies of antiquitie doo not defend later abuses Basilius was Bishop of Caesarea in Capadocea abowte the yeare 370. Touching rightuousnes Basilius first inâ—stituted the oâ—â—res of Monkery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punishmentes This Gregory is supposed to be 〈◊〉 which was 〈◊〉 in the Church Anno. â—â—85 Errors of the Godly are not to be opposed against the word of God What the Aduersaries do alleadge out of Basilius Basilius his opiâ—nion touching Saintes or thâ— holy ones Epiphaniâ—â—â— Idolatry detected by hym â—oannes Chrysostomus vixit cirâ—iter annum Doâ—ini 404. â—piscopus Conâ—aÌ„tinopolitanus â—is errors touâ—hing remission â—f sinnes Chrysostomes commentaryes touching iustification and faith His opinion touching faith A true testimonie of remission of sinnes giuen in time of Darkenes Chrysostome doth not mention of any priuate masse in his time Ambr. vixit circiter annum 376. Episcopus Mediolatiensis creatuâ— 377. S. Ambrose his true testimony touching remissiou of sinues Rom. 5â— Note his worthie testimonie touching Iustification Psal 32. Ambroslus ad Demetriadem Virginem Sanctus Hieâ—onymus Stridonensis per totum â—errarum orbeÌ„ notus in Bethleem illustris habitat Anno 387. Writing against Iouinianus he confirmeth superstitious doctrine touching manâ— traditions His mistaking of matrimony His errors touching difference of meats Rom. 14. His right opinion touching mans regeneration His misvnderstanding of sinnes In Hieromes wrytings are many and no smal errours Aurelius Augustinus Bishop of Hippona and Disciple of Hierom liued in Anno. 395. In Augustines time there had crept in Philosophicall opinions confirmed by Pelagius His error by confirming of Merits by woorkes Augustine in his time restored a fresh the Gospel touching grace and fayth in Christ His good Opinion touching the enioying oâ— spirituall motiâ—ons Augustines proâ—fitable difference betweeâ— the letter and the spirit Righteousnesse what it is The doctrine of the Gospel what it is Scotistae subtil desputers This Scotus lined about the yeere 1298. Deliuerance from the Lawe What it meaneth Examples of the first age Note the Consolation iâ— the promised Sauiour vpon deliuerance from the Law Law moral and the deliuery therefrom That some of â—he aduersaries â—oe touching Augustines interpretation 〈◊〉 the interpretation of late writers vpon Paul Priuate hate of the aduersaries toward the truth Aristophanes That is they be haue themselues most shamefully beastly and contemtuously in contemning the mightie and meruâ—ilous woorkes of almightie God An eâ—hortation â—o the Godly â—eaders In 〈◊〉 time Kings and Bishops set themselues against the mariage of Priests The causes Augustines affirmation touching the regenerate man not iust by workes but by fayth Psal 144. Confession Contrition Trust in the Lorde Fayth touchinâ— righteousnesse howe to bee vnderstood Monkes erring all the way in expounding Paules meaning Augustine beleeued touching grace and faith the very same which the later age teacheth Pelagius his hereste in estimation Ceremonies in Augustines time Mans traditions better esteemed then the commaundemenâ—â—s of God Note Augustines sounde iudgement touching the ouerthrow of mans traditions Sermons touching Purgatory frequented in Augustines tyme. S. Augustines words of prayer wrested by the Papistes for oblation of the sacrament of the dead Augustines