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 Ratisbona, anno 1541 ; translated into English by R.R.

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 giuen vnto the opinions 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 , What the aduersaries do argue . 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 , A wrong opinion touching the auctority of the church alleged by the aduersaries . 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 , What the aduersaries do vnder a false collour of the name of the Churche . 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 . 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. 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 bounds 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 , Examples of the fathers alledging the Church . Tertullian his testimony . 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 counterfait . And surely he calleth that first , which the Apostles for certaine did deliuer , for so he doth interprete himselfe .

Irenaeus wryting against Florinus , Ireneus . 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 , Basilius allegeth his nurse , for her godlynesse . 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 Apostles , Origen allegeth the 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 . Phil. Melancthons purpose in diffinition of the true Church of God . Wherfore I wil orderly declare what the church is , & what Churche is too bee heard , & that wee must vse approoued testimonies . And yet notwithstanding 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 , Galat. 1. let him be holden 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 , Hee sheweth , who be the enimies of the true Chu●●●e . 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 , What , & who bee the true Churche , and where . 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 written . 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 : The Church 〈◊〉 the first age of the world before the deluge . As in tyme of Noah ; the church was in a narrowe rowme & a congregation of a fewe persons .

So after the deluge , Melchisedech , which was the sonne of Sem , The Church i● the same age after the deluge . 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 ●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 , The Chaldea●s and the Egipt●●ans vainly bo●●sted themselue● to be the chur●● and were not . & 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 : Anno Mundi 3970. Luc. 2. ●ros . ● . cap. 22. Regnante Octaui●● Augusto . 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 slender as in Esay . 1. Where it is testified , The churche in tyme of the prophetes . 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 , Howe the church is to bee reputed , accep●ed , & beleeued . 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 them 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 . Enimies of the church of Esayas tyme . 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 , when the kings , & Priests set themselues against him , the churche consisted not in the multitude of those priests , Enimies of the churche in Hieremyes tyme . 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 , Al Nations except Iuda onely had vtterly lost the knowledge of God . 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 , A premonstration of the state of the churche after the Apostles tyme . Matt. 14. 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 , The Romish Synagogue reputed for the Church . 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 . One probable testimony by the abuses of Masses , &c. 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 , The Church of the latter age . 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 , The Churche ought in the latter age especial●ly to be cared for and preserued . 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 . The Churche is not tied vnto ordinary succession of human● state : but vnto the worde of God . 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 , The true Churche . not by ordinary succession , S. Paule doth witnesse the same . Ephes. 4. Hee hath giuen giftes vnto men , Where , and which S. Pau●● reputeth & teacheth the Churche 〈…〉 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 : No●● . Authoritie of the Church obiected . 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 , More touching the true church ●t retayneth the doctrine of the Gospel . let vs nowe adde therevnto that this true Church , which is but small , and a company 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 , The Apostles ●●er the church , but yet they ●either knew what the ●hurch was be●ore the resur●ection of Christ , neither what manner ●ingdom , Christes kingdome should be but yet they vnderstood not ( before the resurrection 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 from heauen , he then knew that the kingdome of Christ was not a Iudaicall pollicy , but spirituall and continual woorshipping of God .

Afterwards when the Apostles began to prech there did shine in them , Example therof by Peter Many weake members of the Church in the Apostles time . a pure & cleare doctrine & yet notwithstanding in mean season there were many weake members , which albeit they were true members of the church , & held stil amongst 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 . Christes prophesie of the Church in the latter age . Mat. 24. Whereby they shoulde the lesse inioy amongst them the true doctrine .

Therfore yet remaineth the true Church in some place , The true Church remaineth in some one place or othen effectuall , from time to time . which retaineth the articles of the faith but now & then lesse pure & obscured with some hurtful opinions , & which haue some error in them . And as yet I speake of the true members of the church & of the holy ones , not of others , which hauing lost the light of the word do leese the holy Ghost : & follow the iudgment of reason , & when they thinke that they deliuer very godly things , they yet say cleane contrary things and vngodly . Like as euen 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. An inuincible grounde of the true Church mentioned by S. Paule . And a weake ground of the wrong Church subiect to ouerthrowes . 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. Melanc●●on● opinion of the builders in both churches Ambrose to be a true member 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 , Fasting : stubble added by Ambrose 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 , Monkery stubble added by Basilius . 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 : Esay . 29. ●9 . 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 , Punishmentes by canonicall lawe . and hee confirmeth opinions , as though they were necessary , Stubble added by Cyprian . & that by reason of them , sinnes might be forgeuen . Sometime againe he saith , that without them , 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 written more commodiously , 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 , Errors of satisfaction reprehended . wherein consisted some kinde of errors . As for example , August . borroweth the name of satisfaction , from the vulgar sort , yea although he doth openly reprehend 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 oblation , The Supper of the Lorde called after the maner of the peoples oblate●n . after the maner of the people , when 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 , Dionysius his booke concerning ceremonies . 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 . 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 inconuenient speeches of the people , as it is wont to happen in all ages .

Somtimes , The multitude holding some one Church haue borne a great stroake with some persons . they are ouercome with iudgments & examples of the multitude ( which is not godly ) that they bee drawen into superstitious by some humane imagination : As in the Nicen Councel , except Paphnutlus alone had withstood the same , the opinion of them had beene allowed for good which woulde haue made a decree , that priests shuld abstain from their wiues .

So did custome ouercome Cyprian and many others , Custome also hath done the like . 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 of great personages apt to seduce the people into darknesse . 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 , Ori●en a godly member of the church had his erroures . and lose the holy Ghost ( as I do iudge ) that Origen did vtterly fall , especially if hee affirmed those monstruous 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 , Tertul an other had also his infirmities . 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 , Many godly members of the Church being deceiued by the imagination of reason , haue yet at length bene reclaymed . which notwithstanding afterwardes doe better aduise themselues . The true Church may sometime haue her faultes Like as Gedeon altogether transgressed , 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 amend .

First , therefore , when the autority of the Church is alleadged ; Authoritie of the true church alleadged , how to be prooued . wee must searche , whether it be the consent of the true Church agreeyng with the worde of God .

Secondly , Writers of the Church . 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 , In the Church are not al members likewell disposed . 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 , & opinion of doctrine ; such as were the people of Iuda in the tyme of Hieremy , Example in Hieremies tyme . 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 , The vngodly multitude firste embraced Masses . 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 . The vngodly multitude decreed that marriages of priests 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 , Samosatenus , Arius , and Pelagius , heretikes , liuing about the yeeres of our Lorde . 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 , Samosatenus , 274. as the Monks do , Arrius , 320. as Gregory did , and as at this day the Popes , Pelagius , 435. bishops , Princes , & many learned men , ( 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 from the word of God , to seeke god without his word , to ordaine meanes & maner of worshipping god , by mans opinion , without the expres commaundement of god , to chaunge 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 : Alleadging of 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 als●●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 . Bernarde condiscended vnto many errors . 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 ●e of the worde deliuered by God : The first autority being of the worde of God : proueth that to be the true Churche which is agreeyng therwith . 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 th●● wee ought ▪ too seeke the Churche in his woordes , who is the trueth , and 〈…〉 ●est his owne body . Obiection if the autority of the Church bee refused . But heere obiection is made , if the autoritie of the Church bee refused , ●henis graunted too much ▪ and 〈◊〉 large liberty vnto the malaper●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 , Seruetus the he retique his opinion . when he reneweth the wicked error of Samosatenus , and denieth the word● too bee vnderstood the person , in this saying , 1. Iohn . In the beginning was 〈◊〉 worde , doeth mightilly extoll the autoritie of the Scripture , he bidde●● 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 , How the church is to be hearde . 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 vnderstand 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 : Touching vnderstanding [ the worde ] to be the second person in trinity . 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 first church of the Apostles touching dotrine , and not mans traditions . 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 . Auncient Fathers citing testimony of the Trinity . 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 , How writers of former ages are to be heard 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 , Examples of the same wryters . 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 then 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 . Opinion of an ancient father touching such as slyde away from the church . 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 . Thi● 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 : Examples . How Syno●● or Councels ●re to be heard . 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 Councell , 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 mans 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 , ●udicum , cap. 14. ● comparison ●or triall too ●now where the ●●urch of God 〈◊〉 . 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 , The godly must acknowledge that the fathers of the Churche haue wel deserued 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 . Augustynes opinions touching the Church . Augustyne dooth not heere thinke that the autority of the Church is greater , than 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 i● disputed vppon . The Churche hath none autority to ordayne any thing contrary vnto the word of God . Surely hee dooth not grau●● 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 , Testimonies of Councels . 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 , The common sort haue alwayes held antiquity in great estimation . 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 , Concilium Neocesar . vnder Coustantinus . Anno. 315. Present thereat Germanus , Leontius , Basilius , Longinus & aliis least they shoulde bee supposed of others to allow them . Such like folish constitutions 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 a●euery saying of the auncient fathers , or Councels .

Anno Domini 324. The Councel of Nicene was called togither by Constantyne the Emperour , Nicene Councel vnder Constantyne , Anno. 324 Present there at 268. bishops . 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 . Nicene Count. 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 , Policies for the gouernment of churches deuysed at the said Councel . 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 nea●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 , Ceremonial institutions were causes of superstitions . 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 , Fathers faulty . that superstitions did hereby encrease , let vs not in his behalfe so maruel at the dooing of that Councel , Canons of repentance . 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 , The councel of Constantinople secundum Pantaleonem vnder Gratian. Anno 383. Present thereat 180. Fathers . Controuersies . Heretikes . 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 , Pollicies . as this one : namely , that no bishops shoulde haue any thing to deale in other diocesses than in their owne .

Anno 433. The 3. Councel of Ephesus secund. Pantal. Romanis ducibus inter se de imp●rio disciptantibus 433. Present thereat 200. fathers . Heresies of Nestorius . The Councell at Ephesus , was called of Theodosii●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 , Twoo natures in Christ truly and substantially vnited . 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 , The 4. Councel of Calcedon vnder Martian . 452. 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 , Mans traditions increased in the Church . therefore this Synode brought foorth corrupt constitutions , not touching opinions , but 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 : Monks forbidden to marry & virgins which had made vowes . and excommunicateth suche as contract 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 : Politike ordinaunces for the Church decreeed in the Councell of Calcedon . Namely , That the Bishoppes shoulde not themselues , holde the 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 . Aduersaries charged with dissimulation . 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 , Th●● . Council of Antioch vnder Foelix the B●shop of Rome there holden about the yeare 274 , Touching the herisie of this Paule Samosatenus . looke in Pantaleon page 22. 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 , Vowes of Dea●tons touching mariage or single life fondly allowed of . 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 Councel of Laodicia vnder Valeut 〈◊〉 Anno 368.

The Councell of Laodicea in Anno Domini 368. called together ) did rightly confounde the Nouatian Heritikes . Lay men axacted vpon , which had married 2 wiues . Concil. Laodicenum . 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 : Error of Baptising forbidden for 14 dayes after beginning of lent . the other politike ordinaunces there decreed , are good , as namely this one , when it forbiddeth matrimony and marrying with Heretikes . Marriage forbid with Heretikes . This Synode followed that of Nicene not long tyme betweene .

Vnder Honorius the Emperour was the first councell of Toledo called , The Councell of Toledo vnder Arcadius & Honorius . Anno 395. which containeth many profitable arguments of doctrine . For it godly reciteth the articles of the Diuinitie and natures of Christ , Articles of diuinity and humanity in 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 . Dea●ons . 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 with bowes . Excommunication of Parents . Also , this councell doth not admitt them once , A great and vnmeete absurdity . beeing marryed , to come to the communion , e●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. The 5. Councel of Carthage vnder Aurelius Bishop . Anno 438. forbiddeth Bishops , Priests , Present therat 74. Bishops . 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 . Present therer● 74. Bishops . Marriage of ecclesiasticall persons forbidden . 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 , A constitution concerning Chappels and Aulters of Sayntes . 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 . Superstitiouse woorshipping of Saintes withstood and disanulled .

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. The 6. councel of Carthage vnder Aurelius Bishop there . Anno 457. touching the appeale of Bishops therin the bishop of Rome required the appeale to the sea of Rome might be graunted , Present thereat , 217 , Bishops . whencesoeuer any man had appealed vnto the Bishop of Rome . Apeale to the See of Rome . laboured for by the Bishop there . 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 , Augustine was present at this Councel . the vanity heereof was founde out : and the demaunde of the Bishop of Rome was vtterly reiected . Note . The impudent forgery of the Bishop of Rome . 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 , A Relation vnto the 4. Councel● holden there Touching Prayer , and offering for the dead , in these woordes : Those that repent them of their sinnes , which haue diligently obserued the canons of repentance , A decree touching repentaunce . 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 , The Councell called Mileuitana about the time that Hilarius entred againe into Rome . ●n. 420. 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 . S. Augustine was present thereat with a great number of Bishops . But indeede this decree , woulde not the Bishoppe of Rome nowe admitte or receaue .

It also forbiddeth Iudges , Sute of appele to the See of Rome forbidden . but not Byshops to be required of the Emperor . That was agreable vnto those dayes . Now it were very harde too bee obserued : Diuorcements 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 marriage after her firste deuorce at Rome .

That Synode also confirmeth the superstition of vowes , Superstition of vowes confirmed . Virgins to be couered before the age of 25. yeeres . it alloweth virgins to be couered before fiue & twenty yeeres of age contrary to the auncient Canons . Although therfore touching doctrine it pronounced thinges which were very well to be borne withall , yee afterwardes , notwithstanding , were added some stubble : and superstitious constitutions .

Wherefore , not all the decrees of the Councels without choyce , are to be well allowed of : And yet notwithstanding we must confesse and acknowledge that godly Councelles haue wel deserued to be borne with and allowed : bicause they haue retayned and conserued some Articles of Christian doctrine . And concerning these things , it is profitable to retayne the Testimony of Councelles , and of Antiquity .

Of auncient Ecclesiasticall writers .

THese also haue well deserued of , 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 . especially so farre foorth as they are witnesses of the Auncient and first Church of the Apostles . For , they confirme vs with their testimony as touching the Trinity , of the natures in Christe , of baptizing infantes , of the vse of the Lordes Supper , of ordayning ministers , touching marriage of ministers , touching the vse of thinges indifferent , touching repentaunce of those which haue transgressed . As concerning all these articles , there are recited examples worthy of memory , from the Apostles , which doe mainteyne and defende our doctrine .

But some of them haue ben more diligent in some matters , Other writers oftentimes er●ing by admonishment haue amended . & as it is the nature of man they doe often rashly and vnaduisedly powre out absurde and false opinions , whereof if they had beene admonished , they woulde vndoubtedly haue corrected them . Oftentimes when they thought not amisse , yet coulde they not so perspicuously or plainly declare their opinions , as they would . Oftentimes by reason of the custom of times and ages they did more obstinately defende their present traditions : And they haue also nowe and then false opinions . Without choice be made al writing or testimonies of the fathers may not be allowed . Wherefore without choyce to be made all writinges or testimonies of the Fathers , may not be allowed , and oftentimes they them selues doe contende amongst themselues , neither is it a thing seldome seene , that a man disagreeth from him selfe . Wherefore the iudgement ought to be giuen according to the writing and saying of the Apostles . But I now set downe examples .

Of Origen .

Origen recytyng the examples and sentences of the Apostles , Origen was Bi●hop of Alexan●ria . Anno 235 ●n some points ●e is a witnes ●rofitable . and of the auncient Churches , is a witnesse very profitable for the posterity concerning some articles touching the Trinity , touching the twoo natures in Christ touching Baptising of Infantes , Originall sinne , vse of the Lordes supper , and certeine other things .

But he hath mixed many false and absurde opinions with his writinges , With his writings he mixed ●any false and ●●surde opini●ns . whereof some were disallowed euen in his tyme . Hee fayned , or imagined that before this world there were many moe worldes . Hee imagigined ; that the tormentes ordayned for Diuels , and damned persons should haue an end . These thinges did that his age reprehend , and disalowe .

Vpon the Romanes 3. Where hee handleth this proposition : Wee are iustified by fayth , not by woorkes , Hee vnderstandeth by a figure Synecdoche , wee are iuste by fayth , that is too say , through a perfect fayth conteyning all vertues , that he declareth : he saith the same may be spoken of other vertues : as by mercy wee are iust , namely beyng perfect comprehending all other vertues . This is to say none other thing , Origen Error touching righteousnes . but that men may by reason of theyr woorkes and vertues haue remission of sinnes , and are iuste . And when they doe not diligently consider what Saynt Paule goeth about , His error touching workes and vertues . what hee calleth Fayth , what that exclusiue particle ( not of woorkes ) meaneth , he addeth heerein confused and troublesom interpretations , neither doth he agree with himselfe .

For , sometimes hee vttereth some one tollerable saying , but the same doeth hee afterwardes corrupte : Like as that in the fourth to the Romanes where he thus argueth that the beginning of iustification from God , is fayth , which beleeueth in hym that iustifieth , 〈◊〉 fault in Origen where he afterwardes corrupteth that which before he applyed wel . and this faith when she is iustified , a●ideth firme in the grounde of the soule , as the roote of a tree beeyng watered with a shewre , that when by the lawe of God it beginneth too bee tilled , streight way out of the same there springes braunches which beare the frutes of woorkes . Not therefore out of woorkes , the roote of righteousnes , but from the roote , the fruite of woorkes doth growe , that is to say , from the roote of righteousnes wherby God accepteth righteousnes without woorkes .

In the 3. cap. He alle●geth ●●stification by ●aith . Rom. where he intreateth vppon this sentence , Where is then thy glorying ? hee nowe seemeth to come nearer vntoo the minde of Saint Paule : he graunteth this exclusiue particle , that Men by fayth onely are iustified : and he alleageth the theefe vpon the crosse , and the women mencioned by S. Luk cap. 28. Thy fayth hath saued thee . But after declaring these thinges , he seemeth thus too meane , that a man at the beginning doeth obtayne remission of sinnes by faith onely . Afterwardes that he is iust through other vertues , like as he sayeth afterwardes : Faith is reputed for righteousnesse vnto him which is conuerted , but afterwardes righteousnesse is rekoned vnto righteousnesse .

Furthermore there is a meruailous varietie and doubtfulnesse of his interpretation , although he graunteth in the beginning , Variety in hys interpretation . that Man may obtaine remission of sinnes onely by Fayth , yet notwithstanding if afterwardes he imagine , that such as are conuerted , be without sinne , by reason of other vertues : hee then disagreeth from Saint Paule and the rest of diuine Scriptures , according to that saying of Dauid , No man lyuing shall be iustified in thy sight . Psal. 143. Agayne , If we say , wee haue no sinne . &c. 1 Iohn 1.

In the 7. Chap. he saieth playnely , that the holy ones doe resemble in themselues the person of others , when they attribute sinne vnto themselues , as it is manyfest in Daniel . His corrupting of sentences greeuously erronyous . Not in our righteousnesse , but in thy mercy , thou wilte heare vs . Suche like sentences doth hee corrupt , and teacheth either trust in a mans own righteousnesse , or els desperation .

Chap. 3. Ro. he saith Without the law is the righteousnesse of God made manifest . That is to say , without the naturall lawe : there are newe lawes giuen vs in the Gospel , as that which is mencioned in Matth. 6. Let not the right hande knowe what the lefte hande doeth . This lawe , ( saith he ) was before vnknowne : Agayne : the lawe is spirituall . He vnderstandeth onely touching the allegory , that is ceremonies haue their allegorie , Origen vnderstandeth the holy Ghost amisse . and oftentimes hee vnderstandeth the holy Ghost amisse , not conceauing of the motions of the holy Ghost , but onely of the allegoricall interpretation or meaning .

In the eight chapter , that which was impossible vnto the Law , bycause it was weakened through the flesh , he applieth the fleshe vnto the Lawe : the fleshe of the Lawe was weakened , that is , ceremonies were impossible , vnprofitable . &c. But S. Paule meaneth the flesh , the nature of man , The lawe was weakened by fleshe , that is , it coulde not bee fulfilled by humane nature . These places doe shewe that Origen ranne clene beside the high way , and did not vnderstand here what Saint Paul meant .

I could collect many light or siender matters , as where he sayth , Note his error in preferring Peter aboue all the rest of the Apostles . Mat. 16. Mat. 20. 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 company of the Apostles it is sayd in the singuler number , 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 , & then bicause the conference 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 , This Dionysius is thought to haue byn the Disciple of Origen , and also thiefe schoolemaister of the schoole in the City of Alexandria , Anno 250. 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 ordinances of the Masse are there too be considered , so that it appereth the later popes that haue byn in the church , haue in their time digressed farre from the ancient rule of the church . They vsed to recite certein Psalmes , Popes of the later times haue digressed from the auncient rule of the Church . & certeyne lessons cut of the Gospel , they made also Prayers for the church , & for the common weale . After this , the priest standing at the table , recited the wordes of Christe concerning the Lordes Supper . Furthermore he distributed the sacrament vnto the people , & lastly folowed a giuing of thanks . 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 , Dionysius testifieth that there was no Masse but Communion in his time . 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 , His testimonies touching baptisme annoynting Communion , ordering of priests and a godly order in burying the dead . 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 we●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 , Ceremonies were the beginnings of monkery . 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 feet . Tertullianus Apher was famous in Anno 230. 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 vpon him humane nature . But yet the auncient fathers doo also reprehende his errors : namely , that he disalloweth the second marriages , His errors touching mariage . 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 , His errors touching Saincts . 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 . His errors touching traditions . 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 touching custome . 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 , Also touching Baptisme . that for seuen dayes after Baptisme , there bee no vsing of bathe or entering into baine . Also that vnto such as wer● 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 . Touching birthdayes and buriall daies . 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 feastes of charity . And this tradition was receaued of the Ethnicks , but somewhat reformed , and in better order . For the Ethnicks also gaue theyr feas●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. Cyprian Bishop of Carthig● and dyed a Martyr about the yeere 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 , Note his error touching baptising by Heretikes . 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 , Touching re●●ission of sinnes . 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 , His error , touching original sinne . 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 , His error touching suche as slyde away from the Churche . 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 : Bycause Cyprian vsed the word : [ oblation ] for the Lords supper , therefore the aduersaries ratify their masse . 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 , Augustines interpretation of the wordes , Sacrifice and oblation . 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 vpon , 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 , The opinion of Irenaeus touching oblation . 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 , Sacrifice and oblation how to be vnderstoode . 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 , Certain word● in Cyprian which the late writers do wrest contrary to good meaning . 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 euen 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 ● mitigat● 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 another thing , than they of the former age did .

Ergo the testimonies of antiquity doo not maintaine or defende later abuses , Testimonies of antiquitie doo not defend 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 , Basilius was Bishop of Caesarea in Capadocea abowte the yeare . 370. 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 ceremoni●● but of al vertues , neither speaketh he only of works before reuocation , 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 . Touching rightuousnes . 1. Cor. 1. He that reioyceth , let him reioyce in the Lord , saying , that Christ is made for vs wisdom from God , righteousnes , sanctification & redemption , that as it is written , he which reioyceth might reioyce in the Lord. Eodem , 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 , Basilius first in●stituted the o●●res of Monkery . 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 o● schooles . And there are certaine bookes euery where ca●ried about vnder his name , which containe rules for Monkes : wherof without doubte some were counterfe●●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 commaundement 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Punishmentes . 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 , This Gregory is supposed to be 〈◊〉 which was 〈◊〉 in the Church . Anno. ●●85 . 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 , Errors of the Godly are not to be opposed 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 , What the Aduersaries do alleadge out of Basilius . 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 the church .

Neither dooth Basil speake any thing touching Inuocation , Basilius his opi●nion touching Saintes or th● holy ones . 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 , Epiphani●●● were wont to beare about them the Image of her . Idolatry detected by hym . All this busines dooth hee disallowe , and calleth it a woorke of Idolatry . For Epiphanius contei●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 traditions , ●oannes Chrysostomus vixit cir●iter annum Do●ini . 404. ●piscopus Con●ātinopolitanus . 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 : ●is errors tou●hing remission ●f 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 , Chrysostomes commentaryes touching iustification and faith . 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 , His opinion touching faith . not only for the knowledge of the history , but for the trust & confidence through which we beleeue our sinnes are forgiuen vs : & truly this fayth doth he separate from workes , as from not stealing , not killing , &c. Rom. 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 , A true testimonie of remission of sinnes giuen in time of Darkenes . 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 , Chrysostome doth not mention of any priuate masse in his time . 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 , Ambr. vixit circiter annum 376. Episcopus Mediolatiensis creatu● 377. viz. of the Trynity , against the Nouatians of iustification . And although in his commentaries , 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 longer 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 . S. Ambrose his true testimony touching remissiou of sinues . 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 : Rom. 5● 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 shal be iustified by his deedes : Note his worthie testimonie touching Iustification . 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 ; Psal. 32. 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 : Ambroslus ad Demetriadem Virginem . 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 : Sanctus Hie●onymus Stridonensis per totum ●errarum orbem notus in Bethleem illustris habitat , Anno 387. 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 . Writing against Iouinianus he confirmeth superstitious doctrine , touching man● 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 sentences 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 , His mistaking of matrimony : 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 Ethni●es , hee collecteth common places of reprac●●es agaynst the feminine sexe and agaynst marriage , of whom a Christian ●●●ght ●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 infir●●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 , with 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 opinion , might rather haue byn spoken by way of Christian disputation , them those vnreuerent reproches of the sexe or kind & of Gods ordinance .

Touching difference of meates , hee commendeth ordinaunces instituted without the worde of God , His errors touching difference of meats . 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 , Rom. 14. 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 , His right opinion touching mans regeneration . 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 , His misvnderstanding of sinnes . 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 . In Hieromes wrytings are many and no smal errours . 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 : Aurelius Augustinus Bishop of Hippona and Disciple of Hierom liued in Anno. 395. he refuted the Arians , Manachies , Donatistes , and Pelagians . For nowe in his tyme , there had crepte intoo the Churche philosophicall opinions which Pelagius confirmed , transforming the Gospel intoo philos●phie : For he contended that originall sinne was a matter of nothing , In Augustines time there had crept in Philosophicall opinions confirmed by Pelagius . 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 , His error by confirming of Merits by woorkes . 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 , Augustine in his time restored a fresh the Gospel touching grace and fayth in Christ . & 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 , His good Opinion touching the enioying o● spirituall moti●ons . 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 . Augustines pro●fitable difference betwee● the letter and the spirit . 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 O●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 & f●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 , Righteousnesse what it is . but obedience , according to the lawe .

But the doctrine of the Gospell , The doctrine of the Gospel what it is . 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 them haue acknowledged the fame , some more obscurely , som more manifestly . The Scotists , and such others , Scotistae subtil desputers , This Scotus lined about the yeere . 1298. 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 . Deliuerance from the Lawe . 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 . What it meaneth . 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 . Examples of the first age .

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 , Note the Consolation i● the promised Sauiour vpon deliuerance from the Law . 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 , Law moral and the deliuery therefrom . 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 , That some of ●he aduersaries ●oe touching Augustines interpretation 〈◊〉 the interpretation of late writers vpon Paul ▪ 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 from 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 , Priuate hate of the aduersaries toward the truth . a good conscience and a zeale in searching foorth the trueth , but they bring with them priuate hate towardes vs , contempt of the Gospel , & a care to mainteine theyr owne force and autoritye . What the people should or ought to beleue touching Christe , or howe and in what maner the churches should be instructed , they iudge nothing pertayneth vnto them : and partly nowadaies exercise better inuec●iues or sycophancies , such as Cochelus Wicelius & the like : partly they are Tyran●es , and Champions of Tyrances , which for the opinion of wisedome or vertue , doe gouerne the Councels of Popes Kinges , and Princes , when indeede they are Homines 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 godlesse persons of no religion , which altogether suppose that true religion is as fa●ling stories , and for this cause doe woonderfully please themselues , that they dare 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , farre agaynst the thunder . Aristophanes That is they be haue themselues most shamefully beastly and contemtuously in contemning the mightie and meru●ilous woorkes of almightie God . As the fellow in the comicall writer affirmeth . Yea & yet such wil be ready to speake theyr opinions in Synods or Councelles , touching the glory of Christe , whose name they thinke to be Fabulus .

Therefore I exhorte the godly Readers , first to consider the kindes of doctrine , whether that simply and without cauelling these men doe propone the opinion of the scripture Propheticall and Apostolicall . Next this , when the Fathers are cited too haue good regarde : what sayinges of those Fathers are most consonant and agreeable vntoo the heauenly will and woorde of God . For there is greate difference and inequality of the Fathers .

Lastely ( as Paule biddeth ) too prooue the Spirites , the opinion or minde of both partes is to be regarded , and whole scope of theyr determination is also too bee marked . For after that manner doe our Aduersaryes ha●●le theyr matters , not to make any thing the better by theyr dealing , but by one precended collour or other too defend theyr Tyranny , confirme and mainteyne theyr dignities and riches . An e●hortation ●o the Godly ●eaders ,

Therefore at this day Kynges and Byshoppes set themselues agaynst the marriage of Priestes and spirituall persons , In 〈◊〉 time Kings and Bishops set themselues against the mariage of Priests . bycause they see that single life is more expedient too the retayning of autority and power , and too the conseruation of worldely wealth . And by this meanes , when there appeare signes of a wicked wil , in certeyne manifest articles : it is sufficiently apparant , that they are not mooued with the good spirite , but rather that they are the enimies of Christe , The causes . and that they doe not in other articles searche for the trueth . Wherfore let vs constantly cast away from vs and vtterly reiecte their iudgemente and opinions .

Augustine vppon the twoo and fourtye Psalme , affirmeth , That the regenerate Man is not iuste bycause of hys woorkes , but by fayth . For so hee sayeth , In deede feare thou if thou accomptest thy selfe iuste , yf thou haste not the same saying out of an other Psalme , Psalme 130. Enter not intoo iudgement with thy Seruaunt , for yf thou shalte execute Iustice without Mercye , Augustines affirmation touching the regenerate man not iust by workes but by fayth . Whither shall I goe ? if thou Lorde shalte marke strayghtly our sinnes , Oh Lord , who shal abyde it ? Psal. 144.

Enter not into into iudgement with thy seruant because no liuing fleshe shal bee iustified in thy sight . Psal. 144. Then here no liuing fleshe shal be iustified in thy sight : because , whosoeuer liueth here though he liue neuer so iust , yet woe be to him if God shall enter into iudgement with him .

For as it appeareth in an other Prophet God doth thus chyde the arrogant and proud people saying . Why doo you contend in iudgment with me . You haue all forsaken me , saith the Lorde . Doe not therfore contend with me in iudgement , geue thy indeuour too be iust , Confession . and how muche iust soeuer thou be , confesse yet thy selfe to bee a sinner : Hope thou for mercy , Contrition . and in this humble confession beeing secure , speake vnto thy soule troubling thee & turmoyling thee on this maner : Why art thou heauie , Trust in the Lorde . oh my soule , and why dost thou thus trouble me ? Perhaps thou wouldest trust in thy owne selfe : but trust thou in the Lorde , & not in thy selfe : for what art thou in thy selfe ? What art thou of thy selfe ? Let him be health in thee , which receued stripes for thee , & he saith , Trust thou in the Lorde .

Dauid in his one and thyrtie Psalme saith , Who are blessed ? Not they in whom the Lorde shall finde sinne , for all haue sinned , and haue neede of the glory of God . Rom. 5. If then in al men , sinne be founde , it resteth , that none are blessed , but they whose sinnes are forgiuen . This therefore did the Apostle thus commende , Abraham beleeued God , and it was reputed vnto him for righteousnes . Rom. 4. Here dooth hee rightly apply this saying touching faith , and hee witnesseth in this place that hee vnderstandeth faith is not only the knowledge of the history , Fayth touchin● righteousnesse , howe to bee vnderstood . but that it is an assured confidence , whereby wee trust without doubting that our sinnes are forgiuen vs for Christes sake . Neither indeede can any man sufficiently vnderstande the meaning of Paule in this point , except he vnderstande faith in this maner . This again ( as we say ) is ●e●ely to knock at a wrong dore , when men vnderstande faith as the knowledge of the history , and not as the assured confidence which wee ought to haue in the promised mercy of God , for his sonne Christes sake .

And it is no metuel , Monkes erring all the way in expounding Paules meaning that Monkes haue erred al the way in expounding the meaning of Paule , bicause euen in this place they were fouly deceaued . And this misty clowde , is at this day a speciall let vntoo our aduersaries , that they can not so wel brooke the doctrine of fayth , bicause they rightly vnderstande not the name of fayth . Why do they not duely examine and way such sayinges of Augustine , as this is , which erewhyle I haue recited ? He witnesseth Paule meaneth this , that Abraham was pronounced iust , bycause hee beleued , not only touching the promise of God concerning his posterity , but also touching the forgiuenes of sinnes for Christes sake .

Such lyke sentences shal a man meete withal in Augustine euery where , Augustine beleeued touching grace and faith the very same which the later age teacheth . which sufficiently shew , that he beleued touching Grace & faith , the very same which we do teach . Like as in his booke De Spiritu & Litera , he saith thus : By meanes of the lawe wee feare God but by fayth wee flee vntoo the mercy of God . Loe heere doth he manifestly discerne betwene the Lawe and the Gospel .

And although nowe and then in his wrytinges there happen togither as it were certaine figures of speeche not sufficiently well expounded or inconuenient , yet these are to lie attributed to the tymes , bycause the custome of the common people , had receaued certaine figures , as namely the name of Merite , and certayne others . And these coulde not the learned then put away . More ouer neither were the wryters themselues sufficiently accustomed vntoo disputations , and what mysty clowde of ignoraunce was in the Church at that tyme , Pelagius his hereste in estimation . thereby might bee esteemed , so that the wicked opinion and heresy of Pelagius was entertapned with so greate ioy , that Augustine and certaine few others , could not abolish the same againe out of their churches without great conflictes and controuersies .

But as touching Ceremonies , Ceremonies in Augustines time . 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 ●●perstitious opinions then remayned still in the Churche : Mans traditions better esteemed then the commaundemen●●s of God . 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 Ianua●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 . Note , Augustines sounde iudgement touching the ouerthrow of mans traditions . 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 : Sermons touching Purgatory frequented in Augustines tyme . 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 : S. Augustines words of prayer wrested by the Papistes for oblation of the sacrament of the dead . 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 , Augustines affirmation touching mariages contracted . 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 ●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 distraction was faulty : Vowes reprehensible . but he did not sufficiently consider what fault might be euen in those vowes themselues 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 . Many errors wrapped in popish vowes . 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 , Augustines time had many abuses , whereof some he was against . 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 examples of the ancient fathers were after a sort dissembled in their tyme , yet nowe ought they not at al to be applyed for the confirmation of greater abuses , as for example this consequence 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 . A weake argument wresting the application of authorities by the aduersaries for their masses , pardons , &c. 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 . Hic Gregorius contra animi sen●tentiam Pontifex electus anno . 593 Long oberdi . 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 . Encreace of errors .

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 . Virg. A●neidos . 2 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 . Monks had in great estimation where & when . 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 . Barbarous people meruaile at ●hose straunge ●rdinaunces . 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 , Worshipping of Saincts . 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 these later dayes differed nothing at all from the manifest Idolatry of the Ethnickes in tymes past . Idolatry . For , they nowe called vppon S. Anne , S. George , and others , none otherwyse then the Ethnicks did vpon Iuno , Mars or Hercules . They ranne to theyr Images , and the Bishops with greate autority confirmed that same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Idolomaniam mad woorshipping of Idols , yea and theyr doctors and learned men commended them for so dooing . And in such kinde of worshippinges consisted the whole summe of religion . Ignorance in them , touching inuocating vp● Christ , &c. But al this while , touching inuocation vpon Christe , & touching fayth in him , there was greate silence amongst them .

The beginnings therefore of such and so greate impiety were too bee taken heede of , which indeede Gregory himselfe greatly confirmed , Gregory confirmed many vngodly exercises . who first than instituted the publique ordinaunce of calling vppon sainctes : who commaunded that Temples shoulde bee dededicated too the bones , and dust of those Sainctes . And also at that tyme crept in an opinion touching the oblation of the body and blood of Christe , Prophanation of the Sacrament . too bee made : for the dead . This opinion brought foorth horrible prophanation or abuse of the Sacrament .

Therefore although after Gregories tyme greater darkenesse ensewed , Errors in Gregories time . yet notwithstanding these errours at that tyme remained in the Churche . A false perswasion brought in by Monkery : Of woorkes deuysed without the commaundement of God : praying vntoo Sainctes , and the oblation of the body of Christ for the dead . These errors afterwards haled with them greate ruyne of GODS Churche . Therefore the state of Gregories tyme may not bee a sufficient rule too reforme the Churche , which thing the more euident that it may appeare , I wil firste recite more manifest faultes in Gregory , and afterwardes I wil dispute vpon a fewe things pertayning to the Lordes supper .

Gregory in Libro 3. Epistol. in that his Epistle vntoo the Bishoppe of Catanea in Cilicia giueth charge that Subdeacons or Deacons shoulde not vse the company of theyr wyues , He forbiddeth Subdeacons & Deacons to haue the company of their wiues . which they had maried before they were ordered . When as in deede the people Siculi before theyr tyme had obserued the maner of the Grecians , and did not forbid the husbands to vse the company of theyr wyues . This faulte is heere nowe sufficiently manifest . For no godly person can allowe the separation or diuorse of lawefull matrimony . Hee telleth that there was one called Speciosus which had rather leaue and forgo his function of beeing Subdeacon , His first error forbidding of marriage . then too wante the company of his wyfe . This whosoeuer hee was , no doubt was indewed with sounder iudgement in this poynt , then they which sought the separation or diuorses of such marriages .

This increased the offence of Gregory , that hee woulde haue this tradition to be receaued in the Churches of those people called Siculi . Which at that tyme according to the decrees of auncient Synodes or Councelles , retayned still marriages in all theyr Ecclesiasticall degrees , neyther did they burden theyr Deacons with vowes , or any other persons . His artrogancy and tyranny . Why dooth Gregory heere take vppon him the rule and gouernement of other Churches ? When as indeede hee declameth so tragically that hee abhorreth from the name of the vniuersall Bishop . Further more , why dooth he there disanul marriages , where the Deacons are not burdened with vowes ? Why doth he not heere stande in awe of the autority of former Councels ? This faulte where it containeth manifest vngodlynes and tyranny it is very euident , that this age wherein Gregory liued , was not without greate errors .

And howe vniust is hee againe towardes those , which at theyr fathers requeste were from theyr infancy brought vp in monasteries , His second error touching yong men broght vp in monasteries . and afterwardes beeing young men desired an other kinde of lyfe . Touching these hee aunswereth againe , that it is wickedly done of such too forsake that monastical life . This straitnesse is not so much therfore to be found fault with , bycause it was made an iniury too that young age : but also bycause it greatly stablished superstitious opinions , touching Monkish tradi●ions .

The thirde offence in him I wil also adde heerevntoo , The third error of Gregory in being seduced by night visions . which is manifest . Hee was seduced with night visions too allowe or bring in the oblation of the sacrament for the dead . Hee maketh mention of twoo , which after theyr death , had serued in bathes . Whereof the one requyred that oblation of the Sacrament might bee made for him , that hee might bee deliuered out of those paynes and punishementes . From these visions he groundeth doctrine in the Churche , contrary too the expresse woorde of GOD , as it is written . Deut. 18. Thou shalte not aske counsel at the dead : That is , wil they refuse too be taught of the Prophet who in the mouth of God and seeke helpe at the dead which is the illusion of sathan . and as it is also written , Esay 8. Should not a people inquyre at theyr GOD ? from the liuing too the dead . Ergo , what kinde of state ●oever the soules of those departed , are in after this life : Yet notwithstanding , from visions orsights wee ought not to take any dotrine of confirmation or otherwyse . And againe who seeth not that it is a fained fable , where hee saieth , that after death men became bath keepers . This fable is lyke the fayned tale of the daughters of Danaus , which drawe vp water with a siue .

We haue not here determined to recite this Catalogue , The Autors purpose vpon the confutation of Gregories errours . bycause we would adde herevntoo the confutations of his errors , which else where are 〈…〉 , I onely meant here to rehearse his faults , to the end it might appeare that they are 〈◊〉 , which were so greatly in loue with the fathers , as though they had bin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alia● Innoxii , Men blamelesse or without fault and neuer doo disagree from the expresse woorde of God . Allthough therefore the better learned Fathers now and then do somewhat to the purpose admonish vs , yet we must euen iudge of them by the worde of God .

Therefore , omitting other confutations , I will nowe further adde certaine thinges briefly , Oblation for the dead confuted by 〈◊〉 arguments . touching oblation for the dead . Wee neede not inquyre , whether there be any Purgatory yea , or not this question pertaineth nothing too the oblation . Although there were a Purgatory , yet it is wickedly doone too offer the Sacrament for the dead . There are many most stronge argumentes to prooue the same .

The first is vngodlynesse , too ordayne a tradition in the Churche without the commaundement of God . Againe , the application of the Lordes supper for others , is made without any commaundement of God , or testimony of Gods will . Ergo , without all doubting this application is wicked .

Many sentences confirme the Maior , Confirmation of the Maior . as namely this . Thou shalt haue none other Gods but mee . Exo. 20. Lo heere the worshipping of strange Gods , is by expresse commanndement forbidden . And hithertoo pertaineth that saying , Esay , They worship mee , in vaine , teaching traditions of men . Againe . S. Paul sayth , Rom. 14. Whatsoeuer is not of fayth , is sinne . Furthermore woorshippinges or seruice without the commaundement of God , can not be done by fayth . But the worlde perceaueth not howe greate a sinne it is , too ordaine woorshipping without the commaundement of God , too departe from the word of God . Of this mischief the Prophetes doo greatly cry out & bewayle the blindenesse of men , which with horrible boldnes do appoynt traditions and opinions touching the wil of God , neither retaine they the worde and ordinance wherwith god hath manifested his wil towardes vs . Themselues beeing blinde too seeke after God , by other meanes . Confutation of Sacrifice for the deade . For it is manifest , that Christe himself neuer deliuered the Sacrament , to haue it applyed for the dead . For what mention is there made of the dead ? 〈…〉 Hee bids vs Celebrate his supper , 〈…〉 that wee may haue in remembraunce his death & benefits . Are the dead then present with vs , too remember these with vs ? But I will briefly adde vnto these other reasons also .

The second reason : this sentence to ●rue & assured which by no meanes may be 〈◊〉 or denyed , The iust man liueth by his fayth . Abac. 2. Forgiuenesse of sinnes , what & how they are graunted vs . Wherefore , it is needeful that in our life tyme wee do receaue forgiuenesse of our sinnes at Gods handes . And it is impossible , that forgiuenesse of sinnes shoulde bee graunted too any person , by or for any kind of worke doone , or sacrifice offered by any Priest . Causes obscure , and doubtfull , require long disputations . This error , touching oblation is refuced by so euident and firme argumentes , that they require not at all any long declaration . The doctrine touching forgiuenesse of sinnes is certaine and manifest . No man may haue remisiion of sinnes , except by his owne faith hee receaue the same . This opinion if any man go about too take away , hee dooth then blaspheme and iniury Christ himselfe . Confutation of sacrifising of 〈◊〉 Ergo they blaspheme and iniury Christe , which do feigne that the same oblation can deserue remission of sinnes for the dead .

The thirde reason : Vse of the Sacrament rightly aplyed . the vse of the Sacrament only proffiteth them , which vsing the same , doo remember the death and benefites of Christe . Ergo it is impossible that this woorke shoulde profit them that are dead , which neither vse the same themselues , nor doo make any remembraunce of the death of Christ . The antecedent is manifest , by the institution of Christe , bycause hee biddeth vs celebrate this mystery in remembrance of him . And wee ought not by Imagining too adde any thing vnto the institution of Christ , if any man imagine moe thinges , if any man transferre the same vnto the dead , he doth wickedly defile the institution of Christ .

The fourth reason : The scripture sayeth manifestly , Blessed are the dead , which dye in the Lorde . Rom. 8. The body dyeth bycause of sinne , Iustification of the Spirite in this life . but the spirite is life for righteousnes sake● ( that is ) they that are iustified in the spirite , so long as they cary about them this body where in are as yet the remnauntes of sinne , they are afflicted in diuers manners , too the ende that by calling vppon God , fayth , knowledge of GOD , and spiritual newnes of lyfe might more and more increase in them . But the body being once dead , the remnauntes of sinne are abolished . And Paule sayth manifestly . That the spirite liueth for righteousnes sake . That life of the spirite iustified , is not feare , or feeling of Gods wrath , But is ioy in the holy Ghost , as Paule sayeth . Rom. 15. Therfore there are no paines of Purgatory .

Christ saide vnto the conuerted theefe , This day , thou shalt bee with mee in Paradyse , that is , in a peaceable and blessed life , and not in paynes or horrour . Therefore the Soules of the iust doe not goe downe too tormentes , but ascende vp vnto spirituall ioy and peace . In this life the godly are still exercised with horrible afflictions , bycause GOD by a woonderfull determination wil haue his Churche Subiecte vntoo the crosse and too taste such afflictions as Christe hymselfe did . So Adam , Isaack , Iacob , Ioseph , Dauid , Esayas , Hieremias , Iohn Baptist , and others the lightes of the Churche were in calamities and perplexities , The iust and righteous are euer exercised with afflictions in this life . the greatenesse whereof no man can declare . Therefore Peter sayeth : Humble your selues vnder the mighty hande of God . 1. Pet. 5. For although suche are the afflictions which the Godlye suffer in this life , whyle they are in the flesh , yet notwithstanding this , after they be once dead , why is it sayed that there are suche punishments ? For as muche as these afflictions are by GOD preordayned too acknowledge the remnaunte of sinnes in the fleshe , and to worke repentaunce of sinnes euen in this life .

But after death , there is then no place of repentaunce : Like as Paule playnelie affirmeth . 2. Cor 5. Euery one shall carry with him those thinges which he hath done in the body . And the Psalmes doe also teache vs this moreouer : The dead shall not prayse thee , Lorde . Againe , Bicause ther is none is death , which shal remember thee 112. Therfore it cannot bee affirmed , Confutation of Purgatory . that any after death are yet tormented , to the end they might repent them of their sinnes .

If our Aduersaryes doe say , That those tormentes are not therefore layed vppon them , that thereby repentaunce might grow : but that they shoulde bee as satisfactions for sinnes here committed , this opinion is a great deale more too be refused . For the doctrine of Satisfactions , which the Sentenciaries haue deuised , is both false and vngodly . Confutation of Satisfactions . And truely very many lyes & false imaginations haue byn heaped togeather into those disputations , euen as it were into a sinkehole and filthy puddle , namely , of Purgatory , of vowes , of oblation for the dead , & many others . Seing therfore , that purgatory ( as they cal it , ) cannot be affirmed , it is a kind of vngodlines so to institute an oblation , to deliuer the dead out of torments . Although yet if there were any purgatory , yet coulde not the supper of the Lorde be transferred for the dead .

But why doe I here dispute ? The firste mention of Purgatory began of sightes or visions , From whence Purgatorie tooke his originall . and afterwardes for lucre sake was confirmed , and is now defended and mayntayned of the Popes Cardinalles , Byshoppes , and Chanons , which are manifest Epicures , and with great security doe contemne the iudgement of God . And whatsoeuer touching punishmentes after death suche persons reade , they accept them as Poets fables of Ixion , Sisiphus , Tantalus , or suche like , and doe deride the foolishnes of others which affirme that God hath appoynted euerlasting punishmentes for the wicked .

At this present , The Greeks oration exhibited touching Purgatorie which is referred vnto repentance in this life . therfore I let passe any further to dispute . The Grecians exhibited vp an oration , touching Purgatory , at the Councel of Basil , which oration at this day is extant in the Library of Phortia , wherin they dispute tuching that place of S. Paule 1. Cor. 3. Which place the latter age hath wrested to confirme purgatorie . Whereas it is manifest , that the same place intreteth vpon repentance : namely , Hee shall bee saued , so yet , as it were by fire . 1. Cor. 3. Ergo , he woulde that the offender shoulde be corrected or amended by repentaunce . Wherefore , hee speaketh touching this present life , wherein is the place of repentance . Surely it is true that is sayde , The Speech of trueth is simple and playne . When Paule speaketh of repentaunce : Euripides . this place cannot be wrested to the paynes or tormentes after death .

Touching that place in the booke of the Machabees , there is also a moste playne aunsweare : The trueth is not the more corrupted by the errours of thinges done , 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 : Sacrifices of the Leuites did not take away sinnes before 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 superstitions , euen in all ages . Tradition of the Iewes . 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 .

Which 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 . What 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 . Note touching the Autor of the Cannon of the Masse . But whosoeuer was the authour therof , and which compyled this Rapsody , that cannot be denied , that the Latin Canon differeth from both the Greek Canons , 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 Writres 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 , Name of the vniuersal Bishop refused and dispraysed by Gregory . 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 , Testimonies of abuses in the Church of former time . 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 , The reuelation of S. Iohn a testimonie for the Church in all ages . 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 , Testimonies of Councelles against ambitious and subtill enimies of the Church . 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 , Complaint of Basilius vpon the Bishops and state of the Church in his time . Anno. 370. 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 p●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 . Basilius in libro de Spiritu Sancto Touching abuses in his time . 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 , The Church must aske counsell at the word of God . 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 , Protestation of the Author touching the fore sayd Testimonies . ( 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 cer●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 which obiecte vnto vs the autority of the fathers , Aduersaries obiecting the autorities of the Fathers doe very much abuse them . do also abuse very much the testimonies of them . 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 , Aduersaries allegations and contention . 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 , Aduersaries in seeking to oppresse the truth , kill and slay innocent person● for marriage sake . 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 , The totall sum and scope of th● Autor● purpo● in this woork● 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 , ●iturgiae . that there neyther was any priuate Masses more to bee solde for monye , nor yet Funerall Masses , before Gregories time , ●o kinde of Masses before ●regories tyme . 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 , Single lyfe ●●tely ordained . 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 , Repentance ●●rgiuenes of ●●nnes and Iu●●ification . 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 Writers haue disputed many thinges more playne , then the auncient writers haue done . Which 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 , Out of the auncient writers some bees gather Hony , and some spiders sucke out poyson . 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 Sycophansies , 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 . Newfangled sorte of Philosophicall Diuines and wise worldlinges .

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 controuersies 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 , Omphalius a flug and subtill supporter of the Bhurche of Rome and common wealth in these later daies 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 : The Aduersaries captions preaching instigate the minds of mightie personages against the truth . Psal. 8. 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. Luke . 23. We 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 , Dignity of good lawes in the Church and common wealth . 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 inconuenience which is wel placed , let it not be remoued . And as Plato said , That as of the doting father , so , of the fond foolish country , are the fashions to be borne withal . These thinges are rightly spoken touching charges or functions in the ciuil society of men , which beeing without vngodlynesse are borne withal : But this Philosophy is not transposed or applyed to subuert the glory of god . Errors of doctrin , & Idolatry ought not to be dissembled : Gods comm●●demnent , how to be preserred . Lyke as our sauiour Christe sayth , If any man shal deny mee , I wil confounde him .

The first precept sayth , Thou shal haue none other Gods but me . Exod. 20. This is too bee preferred farre beyonde all humane matters , lawes of men , gouernements , ordinary power , peace , country and concorde . There is nothing more honorable then these tytles , but yet the name of God ought to be preferred before al these .

The Prophets and the Apostles , The Prophets and the apostles loued their country and the welfare thereof . without doubte , ( if euer any did ) loued specially their countrie and tranquillitey therof . And yet notwithstanding they were euen compelled to reprehend vngodly traditions , and wicked opinions . And surely Christ confesseth of himself , That he doth bring a kind of doctrine intoo the worlde , which shoulde bee as a fire , which shoulde kindle greate discordes , &c. Needful it is that there bee conflicts in confirming the trueth . For it is needful that there shoulde bee conflictes touching the confirming of the right ordethowe to worship and serue God , bicause the Diuel burneth with horrible hatred against god , and so much as in him lyeth , endeuours himselfe to extinguish the word of God , and stirreth vp vngodly men against God , and with himselfe draweth most florishing kingdomes vntoo destruction . With these enemies hath Christe continual warrefare .

Wherefore , seeing it is needful that godlynnes must reprehende and abolishe vngodly traditions , the Prophetes and Apostles can not chuse but bee the autors of mutations . Although in deede politike wisdom abhorreth the name of such mutation . And the godly ( which doubtles are not all fooles or vnwyse ) do vnderstand how much difficulties or daungers , these mutations doo bring with them , yet a Christian harte preferreth the commaundement of God , A Christian har● what it doth in tyme of 〈◊〉 . and with a heauenly courage receaueth thankfully al controuersies , and vnderstandeth well that these are gouerned by Christ , vnto whome , ( as the Prophete saieth ) al things are in subiection .

These things briefly do I aunswere , not so much vntoo the Oration of Omphalius , as vnto the arguments of these wise men , Answere of the autor vnto Omphalius & other newefangled wyse men . which in al their determinations , doo preache as concerning eschewing of mutations , and the retayning of concorde . And although these godlesse men nowe adayes doo make a test of this aunswere , yet is it profitable for the godly to consider these arguments : least that fayned shewe of wysedome terrifie mens mindes from Godlynesse , and the profession of trueth .

And I wryte these too the ende that youth shoulde bee heereby specially admonished . Ungodly people whereas they doo ensnare the mindes of many nowadaies , with their intysementes , with preferment to riches , & other worldly commodities : So do they also againe keepe them fast intangled with these persuasions , namely that mutations are to be esehewed , that men ought to embrace & brooke wel ordinary power , and maintayne the present state of their common wealth . These ( how far they are to be commended ) Christian must bee premonished , that they doo not forget this precept : Thou shalt haue none other Gods but mee . Exod. 20.

I am sory too see that certayne excellent wittes , Wyse worldelinges men pleasers . do togither conspire with the vngodly of our age , and are as very firebrandes , to inflame Chrstian Kinges vntoo cruelty , and to the stablishment of vngodlynesse . That is a vertue woorthely befitting mighty personnages and excellent men , chiefly too bestowe their industry and whole power , and autority in setting foorth the prayse and glory of God . The true purposed scope wherein all men ought to bestow theyr tyme & trauel . This ought to bee the purposed scope wherein al men ought too bestowe their tyme and trauel , that euery one in his place or calling so much as in him lyeth , bestowe some diligence towardes the preseruation and conseruation of the Heauenly worde of GOD . As for other abiect Parasytes which set foorth taunting and reprochefull bookes , I will not as heere speake of them , which are of that sorte of flatterers , such as Dionysius Siculus Fostered in his Courte which toke vp the Tyrantes spicle from the grounde , and licking it with theyr tounges , declared abroade that it was more sweeter than that same Nectar . I returne nowe vnto those wyse men of our tyme , of whome some fayning too bee of the true religion , after that they see absurde superstitions of former tymes can not bee excused , they apply more smoother interpretations , vnto theyr alleadged rytes and decrees , bycause they may couertly establishe vngodlynesse by reseruing stil customes and corrupt decrees .

Such a booke is there nowe set foorth at Colen vnder the tytle of Reformation . And I beare reporte , Cardinal Contarenus his wordes against the Lutherans . that in Italy the Cardinal Contarenus was wonte too say , these Lutheranes had doone iniury vntoo the states of Rome , when they ascribe vntoo them the offences of the common wryters , as of the legends , written , of that woorke called Dormi securè , and of such other lyke wryters and their woorkes : That the chiefe prelates of Rome were neuer of that iudgement , or else allowed those folish fables . So nowe , they turne quyte from them these faultes . And I know that there are very many euery where , which by this newe and straunge kind of comming , do seeke to themselues commendation of singular , wisedome , which for that cause are specially iniurious towards vs , that where many thinges are borowed by them out of our bookes with wee haue corrected , & they deck themselues with our fethers , to the ende they may bleare the eyes of the ignoraunt , yet notwithstanding they allow vs euil recompence for their teaching . For they rease not to exercise cruelty towardes vs , and again , they thinke not that this new sophistry may in tyme to come be the extreeme and vtter destruction of the true religion .

If malapert wits may haue liberty to deuise gloses & false interpretations after their owne mind , ●loses inuented by the Aduersaries , and for what purposes . what shal then come to passe ? Manifest is the Idolatry in worshipping of sainctes , in vsing masses for the dead . And yet notwithstanding these gloses do they alledge for the retaining of customes & traditions , which of themselues are corrupt & faulty . So within a while after , peraduenture they wil excuse the very superstitions of Egypt . Be it far from the church therfore , to retaine this vngodly & pernicious sophistry , which is a protestation cleane contrary to their dooing . And kinde of worshipping god , not instituted by the expresse worde of god , of it self is vile & corrupt , yea although a man imagine what glose soeuer hee wil. As the praying vntoo Sainctes of it selfe is corrupt , and vile , Praying vnto● sainctes is corrupt and vyle . and vile , bicause it is not ordained by GOD : yea and againe it is corrupt and vile for this cause , for that this selfe some custome , yea though a man thinke it other wise , dooth attribute honour vntoo Sainctes which is properly due vnto GOD , as euery man may heare the same .

I coulde rehearse many examples , The autors exhortation for the detestation of the aduersaries sophistry . 2. Chronicorum ca. ▪ 29 and 31. Ezechias a notable example of a good and godly Prince . True godlynes how it ought to be employed . 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 traditions , The aduersaries in descrybing their corrupt traditions do defende their autority , &c. 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 , 〈◊〉 shew of wisedom in some of the aduersaries of the latter 〈◊〉 . 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 cunningly depaint out false doctrine & vngodly traditions , 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 ? Samosatenus 〈◊〉 Heretyke had his shewe 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 , Examples of the Iewes scoffing speeches against Christ . & 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 , Mark . 14. at this day . After that they haue imagined some one vnsauery straunge phrase , A relation the● of vntoo the a●uersaries of t● true Church the latter age● 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 triumphe 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 , The aduersa●ies peruerse & ●orrupt dealinges in the Church com●ared too the ●oyson of the ●erpentes called ●emorrhoides . 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 ( by 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 . Tyranny of 〈◊〉 malignant Churche . 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 concord doo dayly looke for , relation vnto ●e supposed & ●pected con●rde of the ●hurch in Me●●ctb●ns tyme . 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 . Autors godl● aduertizemen● vnto the godl● in his tyme 〈◊〉 plyable too th● latter dayes . 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 , Luk. 11. 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 . The woord is ●nat●ema . 1. Ga●●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 , ●lesson for ●d men of Churche . 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 , Enimies of th● Church aduo●●ched by the Au●●tor . 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 , The chief inde●uour & practys● of the Popishe clergy . 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 : What the god●ly ought too auoyde . 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 . An exhortatio● too all men to● seeke for the true church . 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 . Concluded affirmation which is the true Church who they be and how they bee members therof . 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 , Commendation of the state of Gods Churche . 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 , Who are meek ●sociates in the true Church of God . 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 the 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 pleasant sentence : Hee exhorteth all men , by all kind of dueties to helpe the Church , to defend the purity & agreement of the doctrine in the same , to do wel vnto those which teach in the church with their prayers , An exhortation to pray for the prosperitie of the Church and deserue well towardes the same . 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 , The godly care of the Autor for the posterity . 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 . With 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 , 1. Tim. 6. but they contend touching worldly wealth and promotions which they woulde haue , The contrary care and carelesnesse of the aduersaries . 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 , God requireth euery , man in his vocation to seeke the aduauncement of Gods glory in his Church . 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 , Gods promised rewardes too those that so doe . 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 .