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
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
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
if any man obiect vnto vs the tyme wherein Augustine liued let him knowe that in deede all the rytes or ceremonies of his tyme did not please Augustine for hee complayneth that many â—â—perstitious opinions then remayned still in the Churche That mans traditions were esteemed better then the commaundementes of GOD and that ceremonies were so encreased that the 〈◊〉 of the Iewes in tymes past was more tollerable than of the Churche in Augustines tyme. His woordes are these vntoo Ianuaâ—ius in his 119. Epistle Yet notwithstanding the same Religion which in a very few and moste manifest sacramentes of honouring GOD The mercy of God woulde haue to be free doo they suppresse now with seruile yokes that the state of the Iewes was more tollerable to them in tymes past which were yet subiect vnto Gods lawes and not vnto mans And firste touching mans traditions hèe sayeth Al this kinde of matter hath his free obseruations And afterwardes hee willeth that vnprofitable traditions of men shoulde be cut off Therefore by this it appeareth Augustine dooth not so allowe the ceremonies of his tyme that hee woulde tye or binde the Churche vntoo that rule for there were many thinges then receaued in the Church which in deede himselfe dooth not at all allowe of Nay rather hee woulde those too bee founde faulte withall and reformed And certayne other thinges there were which after the maner of his tyme hee obserued So that wee all doo yeelde much vntoo present manners or fashions of their tyme. In this mannes tyme speeches of Purgatory began euery where too waxe ryfe which hee neither refuteth nor confirmeth Only hee declareth saying there were certaine persons which so thought that the soules of the godly were purged after that they departed out of their bodyes But in his 9. booke of Confessions hee requyreth of God in his prayer for his mother departed in these words Lorde inspire thy seruauntes that they may remember my father and my mother at the Alter Neither doth hee require any thing more Nowe although this be spoken modestly by him yet now it to wickedly wrested too the oblation of the Sacrament for the dead such as was not in Augustynes tyme. And there were vowes accustomably vsed at that time and the Question was asked whether marriages after vowes contracted might bee dissolued yea or no. Touching this matter the opinion of Augustyne is extant in decretis 27. q. 1. c. Nuptiarum Here although Augustyne attributed more vntoo vowes then was conuenient yet he pronounceth that marriages contracted after the vowes are not â—oo bee dissolued And hee affirmeth them too bee mariages indeede Bycause the one person ought not returne vntoo the vowe again with the iniury of the other Neither is the bonde made frustrate betweene both persons yea although one of them haue brought with him the chaunging of his former purpose These thinges briefly dooth hee speake in that texte But the error of vowes was then of more valure then this mitigation of Augustyne Therefore the constitutions which afterwardes folowed in the church did separate and diuorse Mariages Augustine also then saw that this distractioÌ„ was faulty but he did not sufficiently consider what fault might be euen in those vowes theÌ„selues which was a more obscure and darke thing to be discerned For hee was ouercome with vulgar opinions of his tyme Now was the custome receaued of making vowes A number liuing in that kind of life were greatly meruailed at and admiration of such hindereth or hurteth iudgement Hee therfore did not at al dispute whether vowes were of force yea or no when as indeede there were many errors wrapped in them they were accompted for woorshipping of God for a singular merite of righteousnes for perfection also to a great many they were impossible These if he had first refuted he might the better beene able to haue prohibited the separation and diuorse of such mariages Therfore it is manifest that in those dayes there remained many abuses in the Churche wherof althogh Augustin was against some of them yet he tooke in good part others some which after they be discouered ought not too be defended Moreouer although the exaÌ„ples of the ancient fathers were after a sort dissembled in their tyme yet nowe ought they not at al to be applyed for the confirmatioÌ„ of greater abuses as for exaÌ„ple this consequeÌ„ce is of no force As admit Augustine biddeth that prayer be made at the alter for his mother departed Ergo Masses are too bee allowed for those which are dead Or else certaine persons in Augustines tyme did thinke that there was a Purgatory Ergo Masses pardons and other foundations deuysed for the dead are to be allowed For as yet in Augustines tyme these monstruous impieties were not at al heard of although by litle litle the seedes of such impiety were sprinkled Of Gregory Romanus Gregory entred into the Popedome Anno 593. 157. yeres fully expyred after the death of Augustine In the meane tyme many Barbarous nations flocked togither intoo Italy as the Gothes Lumbardes and their confederates And not onely the studies of learning were put too silence and the Churches were neglected but also those same Barharous nations which possessed Italy eyther brought in with them or easily receaued amongest them many superstitious opinions Therefore in shorte space after encreased many abuses and that greatly During that troublesome state of Italy it seemed a peculiar felicity too bee out of the country too dwell a farre of in some solitary place either without their housholde without children and not too beholde the destructions of theyr Cities and spoyling of theyr natyue country For it is a miserable thing too say that which Aeneas sayeth Et quorum pars magna fuit Signifying that hee himself was one of the chiefe beholders and sufferers of the trouble Therefore men of modest conuersation which kept houses and families did thinke those which liued solitarily to be happy for theyr tranquility So encreased the admiration of men to wards Monks or solitary persons and many began to seeke for and to loue solitarily by places Moreouer barbarous people meruaile at and are in loue with newe fashions which haue a shewe of excellent godlinesse and as it were of fellowship with God It was therfore not too bee merualled if than the crewes of Monkes increased that plausible opinions touching that kinde of workes did spread further abroade and that the light of the Gospel touching true fayth and true worshipping of God was then extinguished Also the Barbarous people were wel pleased with the worshipping of Sainctes Afterwardes when it was once receaued too reuerence or honor them namely the saincts with Images and peculiar temples after the Heathenishe manner the custome increased by the imitation of those in greate autority And by litle and little it came to so great vngodlinesse that this woorshipping of Sainctes in
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