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 thē [Page 13] 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 frō 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: [Page] 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 Coū ­cell, but bicause wee see it so expressed in the woorde of God.

The other thinges, which are without the Scriptures are not so wel to be embraced, As the Councel of Nicene, instituted Canons of repentance, which are mās 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 [Page 13] 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, thā 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.

[Page] 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 [Page 15] 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 constitutiōs 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 [Page] 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 [Page 15] 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.

[Page] 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 aud 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, [Page 17] 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, bnt touching ceremonies, & woorshipping of God, otherwise then the scriptures allowe, and notwithstanding these ordinaunces, were more within the limites of modesty, then other which sprang vpp after­wardes. In this Synode, was first an or­der decreed which forbad the marriage of Monkes, and of Virgins which had made vowes: Monks forbid­den to marry & virgins which had made vowes. and excommunicateth suche as con­trace matrimony, out of that society, although it addeth some mitigation, and that this may be graunted by the iudgement of the Bi­shoppe.

But many pollitike ordinaunces were at this time profitably decreed: Politike ordi­naunces for the Church decree­ed in the Coun­cell of Calcedon. Namely, That the Bishoppes shoulde not themselues, holde [Page] 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. [Page 18] 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.

[Page] 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 w ^t bowes. Excommuni­cation of Pa­rents. Also, this coūcell 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 [Page 19] 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 [Page] therin the bishop of Rome required y ^e appeale to the sea of Rome might be graūted, Present there­at, 217, Bi­shops. whēce­soeuer 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 thē 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. [Page 20] 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 nūber 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 forbiddē. 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.

[Page] 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 Coūcels 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, frō 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. Oftētimes by reason of the custom of times and ages they did more [Page] 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 thē 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 wri­ [...]ings 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, [Page 21] 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 iustificatiō from God, is fayth, which beleeueth in hym that [Page] 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 frō 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 [Page 23] 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 y ^e 7. Chap. he saieth playnely, that the holy ones doe resemble in thēselues the person of others, when they attribute sinne vnto thē ­selues, 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: [Page] 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 siēder 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 cōpany of the Apostles it is sayd in the singuler nūber, 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 [Page 23] of historicall testimonies, & thē bicause the cōference 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 Alexā ­dria, 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 ordināces of the Masse are there too be cōsidered, so that it appereth the later popes that haue byn in the church, haue in their time digressed farre frō 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 cōmon weale. After this, the priest stāding at the table, recited the wordes of Christe concerning the Lordes Supper. Furthermore he distributed the sacramēt vnto the people, & lastly folowed a giuing of thāks. [Page] 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.

[Page 25] 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 [Page] thing anoynting hee speaketh al one, as of Baptisme, and he maketh by thinges equall with thinges of substaunce. And it preferreth the ordering of Monks, before the institution of Ministers; which is greatly too be dispray­sed when as the institution of Ministers, per­taineth vnto the preaching of the Gospel. And that ordering of Monks is superstitious, and is only ordained for a kinde of woorshipping God, not allowed of according to that saying, They woorship me in vaine teaching traditions of men. Mat. 15. And yet Monkery is there called perfection.

Therfore let these testimonies of this Dio­nysius be of force so far as they pertaine to the history, that wee may know what ceremonies were then vsed. But let no doctrine or lawes be instituted by his descriptions.

Of Tertullian.

Tertullian rightly confuted Martyon and other Heretikes of that seet. 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 [Page 26] he is the second person▪ yea, before he toke vpō 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 [Page] 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 [Page 27] 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 [Page] speeches: the cause hee taketh in hande, as hee wryteth very sharply of Canonicall pu­nishements, Touching re­ [...]issiō 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 frō 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.

[Page 28] 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: [oblatiō] 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 vpō, or excuse the vsed phrase of speech in that age. [Page] 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 [Page 29] 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 euē 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 an otherthing, 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 [Page] 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 reuocatiō, 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 frō God, righ­teousnes, sanctification & redēption, that as it is written, he which reioyceth might reioyce in the Lord. Eodē, for indeed this is perfect & vp­right [Page 30] 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 commaūdement of God, [Page] 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 [Page 31] 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 y ^e 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 [Page] 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 traditiōs, [...]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, [Page 32] 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 & cōfidēce through which we beleeue our sinnes are for­giuē vs: & truly this fayth doth he separate frō workes, as frō not stealing, not killing, &c. Rō. 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 [Page] 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 cō ­mentaries, now and then sentences vnlike are founde, which seeme not so muche too haue been written of him as to haue beene set forth by others, yet it is cleare, that out of his lōger 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. [Page] cap. 1. Therefore (sayth hee) let no man re­ioyce or boast in his woorkes bycause no man shalbe 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 orbē 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 [Page 34] 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 sentēces 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.

[Page] 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, w ^t are adioyned by Gods ordinaunce, and as the Coheyres of eternall glory, & he knoweth that it is Gods will we should care for them. as for part of mankinde: and that not through Diuelishe pride we shoulde once despise, nor deiect them.

These & such others touching this opiniō, might rather haue byn spokē by way of Chri­stiā disputation, thē 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 [Page 35] 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 bring­foorth 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 philoso phicall 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 [Page 36] 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, [...] [Page] 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 [Page 37] 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 thē 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 [Page] 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 [Page 38] 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.

[Page] 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 [Page 39] 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 frō 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, [Page] 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 [Page 40] 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 accomprest 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.

[Page] Enter not into into iudgemēt with thy seruant because no liuing fleshe shalbee iustified in thy sight. Psal. 144. Thē 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 [Page 41] in al men, sinne be founde, it resteth, that none are blessed, but they whose sinnes are forgiuē. 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 cā not so wel brooke the doctrine of fayth, bicause they rightly vnderstande not the name of fayth. Why do they not duely [Page] 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 [Page 42] 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.

[Page] 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 [Page 43] 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 distractiō was faulty: Vowes repre­hensible. but he did not sufficiently consider [Page] what fault might be euen in those vowes thē ­selues which was a more obscure and darke thing to be discerned. For hee was ouercome with vulgar opinions of his tyme: Now was the custome receaued of making vowes: A number liuing in that kind of life were great­ly meruailed at, and admiration of such hin­dereth or hurteth iudgement. 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 exāples of the ancient fathers were after a sort dissem­bled in their tyme, yet nowe ought they not at al to be applyed for the confirmatiō of greater abuses, as for exāple this consequēce is of no force. As admit Augustine biddeth that prayer [Page 44] 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, pardōs, &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 [Page] 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 estimatiō 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 [Page 45] 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 sūme 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 [Page] 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 [Page 46] 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 [Page] 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 frō 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 [Page 47] 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 in quyre 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, wherehee 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 [Page] 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 commanndemēt [Page 48] 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 mētiō is there made of the dead? [...] Hee bids vs Celebrate his supper, [...] that wee may haue in remembraunce his death & benefits. Are the dead thē present with vs, too remember these with vs? But I will briefly adde vnto these other reasons also.

The secōd reason: this sentence to [...]rue & as­sured which by no meanes may be [...] or denyed, The iust man liueth by his fayth. [Page] 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 [Page 49] 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, [Page] 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 [Page 50] 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 remēber thee 112. Therfore it cānot 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 opiniō 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 oblatiō for the dead, & many others. Seing therfore, that purgatory (as they cal it,) cānot be affirmed, it is a kind of vngodlines so to institute an oblatiō, to deliuer y ^e dead out of tor­ments. Although yet if there were any purga­tory, yet coulde not the supper of the Lorde be transferred for the dead.

[Page] 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 cō ­firmed, 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 presēt, 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 oratiō, touching Purgatory, at the Councel of Basil, w ^c 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 repē ­taunce. Wherefore, hee speaketh touching this present life, wherein is the place of re­pentance. [Page 51] Surely it is true that is sayde, The Speech of trueth is simple and playne. When Paule speaketh of repentaunce: Euripides. this place cā ­not 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 superstitiōs, euē 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 [Page] may the more appeare that Gregories faulte or errour euidently (which hath confirmed the oblation of sacrifice for the dead) is manifest­ly repugnante vntoo the Apostolicall doc­trine.

VVhich thing seeing it is so, the Ca­non also of the Masse (as they call it) is to be reprehended, wherin is mentioned, That ob­lation of sacrifice, was made too redeeme the quicke and the dead. VVhat boldenesse was this to transferre the Sacrament for the dead? when the institution therof speaketh so plain­ly of them which bee liuing, and of the re­membrannce, of the death of Christ?

Gregory writeth that one Scholasticus (as he nameth him) did make this Canon. 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 Canōs, although neither yet do the Greeke Canons agree with themselues, but they doe differ in notable places.

Thus muche haue I spoken touching Gregorie. Neyther will I adde heerevntoo the VVritres of later ages. For the doc­trine of the Churche afterwardes wente fur­ther [Page 52] 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 peo­people, [Page] 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 quis (que) 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 [Page 53] 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 [Page] of them no doubt haue well deserued, to be well thought of. But yet they themselues woulde not that theyr owne wordes should be preferred before the doctrine of Christ. Mo­reouer euen these our aduersaries w ^c obiecte vnto vs the autority of y ^e fathers, Aduersaries ob­iecting the autorities of the Fathers doe very much abuse them. do also abuse very much the testimonies of thē. 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 [Page 54] 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 sūm and scope of th [...] Autor [...] purpo [...] in this woork [...] sette downe in the Propheticall and Apostoli­call Scriptures, and in the Symbolles or [Page] 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 [Page 55] satisfactions, touching the keyes, touching mans traditions, and politike affayres, our VVriters haue disputed many thinges more playne, then the auncient writers haue done. VVhich notwithstanding (as it appeareth) are agreeable vnto the perpetuall myndes of them, which were more learned and more skilfull then others in spirituall matters, who indeede if they had read this exposition and methode, according too their Godly zeale, woulde sincerely haue allowed the same. As I heare say a certaine excellent Diuine of Paris, confessed that he better vnderstood Au­gustines mynde touching Iustification, by the exposition of our writers.

I know there may many things differing and disagreeing from our opinions, 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 Syco­phāsies, or better, inuectiues, I doe not appele vnto all writers, but vnto the best, as Ambrose Augustine, and so farre foorth as others agree with these, which seyng themselues now and then too haue spoken thinges repugnaunt, [Page] 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 controuersiee to be handled touching Religion: they can com­mende well peace and concorde, they abhorre all those which by any manner meanes sowe discords, these they iudge worthily as a pesti­lent or filthy kind of people, & as the plagues [Page 56] 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.

[Page] 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. VVe wil hope well, that God wil vouch­safe not to be absent from vs in refuting these slaunders, and in aduauncing of the glory of [Page 57] Christ.

I know it is plausibly spoken of some tou­ching the dignity of lawes, Dignity of good lawes in the Church and commō 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, gouernemēts, ordinary power, peace, country and concorde. There is no­thing [Page] [...] [Page 56] [...] [Page] [...] [Page 57] [...] [Page] 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 [Page 58] (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 commaū ­dement of God, A Christiā 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 prefermēt to riches, & other worldly commodities: So do they also againe keepe them fast intangled with these [Page] persuasions, namely that mutations are to be esehewed, that mē ought to embrace & brooke wel ordinary power, and maintayne the pre­sent state of their common wealth. These (how far they are to be commended) Christiā 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 [Page 59] 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, [Page] which for that cause are specially iniurious towards vs, that where many thinges are bo­rowed by them out of our bookes w ^t wee haue corrected, & they deck themselues with our fe­thers, to the ende they may bleare the eyes of the ignoraūt, yet notwithstanding they allow vs euil recōpence 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 notwithstā ­ding these gloses do they alledge for the retai­ning of customes & traditions, which of them­selues are corrupt & faulty. So within a while after, peraduēture 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, [Page 60] 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. Chronicorū 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.

[Page] But what doo I dispute? They which de­scribe theyr faulty and corrupt traditiōs, 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 cū ­ningly depaint out false doctrine & vngodly traditiōs, to the end they may be entertained with great ioy, to the ende they may bee belo­ued [Page 61] & 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 triūphe ouer vs, as though they nowe had vtterly extinguisht the trueth. [Page] 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 dea­ [...]inges 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, [Page 62] is a poyson not vnlyke the poyson of these Hemorrhoides. The vnlearned although they are our aduersaries, yet notwithstanding they fight against vs with wilful boldnes and hatred.

These Hemorrhoydes (hy the reason of the defence of their doctrine, by meanes of these Sophistries and as Paule calleth them by reason of a certaine outwarde shewe of wis­dome, which they woulde haue too bee in them) are helde in admiration, and prouoke the mindes of mighty personages to oppresse the trueth.

Princes beeing enflamed with this poy­son, doo conceaue and kindle in their hartes flames of hatred, are made bloodsuckers; and cruelly raging beyonde measure. 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.

[Page] But whereas some men desirous of cōcord 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. [Page 63] 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.

[Page] 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 [Page 64] 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 [Page] 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 [Page 65] 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 [Page] 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 y ^e same, & adorne the same with godlymaners.

Dauid in his. 120. Psalme sayth, Pray for the peace of Hierusalem. Blessed are all they which loue the same. O sweet and pleasāt sentence: Hee exhorteth all men, by all kind of dueties to helpe the Church, to defend the purity & agreemēt of the doctrine in the same, [Page 66] 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. VVith this care nothing at al we see the Bishops of Rome, either Bi­shoppes of theyr affinity, either any Monkes or Chanons to be any way mooued, 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 [Page] 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.