P. MELANCTHON    

A Godly and learned Assertion in defence of the true Church of God, and of his word: written in Latin by that reverend father D. Philip Melancthon, after the Convention at Katistona. Anno 1541.  
Translated into English by R. R. Scene, perused, and allowed.  
Esay. 66. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: Rejoice for joy with her, all ye that mourn for her▪  
Imprinted at London at the three Cranes in the Vinetree by Thomas Dawson. 1580.   

¶ To the Right Honourable Edward, Earl of Rutland, Lord Roos, of Hamelake, of Beawoyr, and of Trusbuz, my singular good Lord & noble Maecenas, long life with increase of honour, and the perfruition of eternal Beatitude, in jesus Christ our Lord & Saviour, for ever.  
GOD'S holy spirit in the xii. chapter of the Revelation of S. john the Divine, (Right Honourable) describeth unto us, two notable mysteries: The one, A woman clothed with the Sun, having the Moon under her feet, upon her head, a Crown of xii. starr●s, and being with child, cried traveling in birth, and was pained ready to be delivered: The other, A great red Dragon, having seven heads, ten horns, and seven crowns upon his heads: his tayl● drew the third part of the Stars of Heaven, and cast them to the earth, and he stood before the woman which was ready too be delivered, to devour her child, when she had brought it forth. etc. By the woman is prefigurate the most blessed estate of that chaste chosen Church of God environed with the light of doctrine Prophetical and evangelical, who treading (as it were) under feet the moon of man's inconstancy, or rather man's vain and wavering imaginations and devices, is crowned with the crown of constant truth & adorned with the xii. stars of eternal blessedness: & traveling with spiritual fruits, as, True knowledge of God, Faith, Fear, Love of God, true invocation, etc. being pained with adversities & calamities in this world; crieth with the Patriarches, Prophets, Governors, Apostles, Teachers & such like, to be delivered out of and from all worldly wretchedness, to enjoy the promised sweet joys of everlasting blessedness. But such & so extreme is & hath been the hatred of the old enemy Satan that red Dragon (by the heads of his malignant church) that is by impiety, idolatry, & infidelity, and by the Horns that is by violency, injury and tyranny of Pharaoh, Abimolech, Nabuchodonosor and such like cruel persecuting powers: with his tail of blasphemy hypocrisy and superstition, evermore envying the verity of the doctrine prophetical and evangelical in all ages) that when gods church hath been most readiest too bring forth her sincere fruits of good life and doctrine, then hath this red Dragon, with open jaws of tyrannical power, exalting his tail up to the skies, and as it is said (above all that is called God, 2. Tess. 2.) been most ready therewith too draw down the third part of the stars, that is too say not only too obscure the light of the true word of God, and of the glorious Gospel of his son jesus Christ, but also utterly too cast under foot all true testimonies thereof. Yet blessed be the Lord God of Israel, who being careful for his elect, doth now and then raise up a mighty salvation unto his people, Luk. 〈◊〉 i● sending one or other good Michael, with his Angels, that is too say, one or other godly religious and christian Prince with his Godly religious and christian Nobles, Bishops, Doctors, Preachers, and Teachers, who with the sword of Truth, the shield of faith, breastplate of righteousness & Helmet of hope unto salvation in Christ, have borne away like victory & prize of like Gigantomachia, with the triumph of truth according to that saying: Those shall ●ight with the Lamb, & the Lamb shall overcome them, because he is the Lord of Lords, and King of Kings: and they which are on his side, called, and elect, and faithful. Apoc. 17. Experience of this spiritual victory (Right honourable) doth the sacred bible sufficiently administer unto us: Later ages of the world give us also fresh memory thereof: And our time no doubt by God's providence can testify too his praise and glory. It is not passed forty years agone since the trial of this was wonderfully manifested to all Christendom, by the state of God's church disquieted in Germany. What time a little before the death of that noble Prince George Duke of Saxony, the city of Franckfoorde ad Moenum was vexed with the enmity of the Romish Dragon. So that after some preruption on both sides, it was the good providence of God to move the minds of the noble Prince's electors there, to require of the Emperor's Majesty Charles the fifth then living, a determinate convention or meeting for the establishing of true religion, and abolishing of Popety: which being decreed too be had at Hagonea ad Rhenum in Germany A●no 1540 thither amongst other learned Germans came the reverent Doctor Philip Melancthon. Who thinking too have full conference by disputation, in presence of Granuellanus Precedent for the said Emperor: even at that time (ipsis adversarijs tergiuer santibus) were utterly disappointed of their expectation: For Ecchius the Pope's champion with his confederates seeking privy and secret shifts of lets, refused that conflict. And the matter being deferred till the year following 1541. too be handled at Ratisbona, thither in person came the said Emperor, the Prince's electors of Germany with their learned Divines, & the Pope's legate with his adherents the adversaries. By whom after some disputation and concertation had, the convention for that time was there also dismissed, upon sufficient good considerations, & by reason of the emperors expedition in his wars against the Turk.  
And after that, as the reverent Ioachim●● Camerarius testifieth, (who writeth the whole discourse of his life,) this zealous Phinees desisted not in defence of God's quarrel, as by publishing his other works before▪ Namely his Confessio fidei, exhibited at Augusta, and his Siluula addressed for the pacification of the controversies in Franckforde: So now did he write this book entitled De Ecclesia, after the assembly at Ratisbona. Like a Godly wise Aeoonomus in the lords house, and like unto the provident Scriba doctus ad Regnum Coelorum, (as Christ saith Matt. 13.) bringing forth with the good Paterfamilias this learned assertion of spiritual treasures Nonorum & Veterum: for confirmation of the antiquity of God's true church, and co●tutation of man's latter inventions. Which he dedicated unto that Godly renowned Prince and valiant defender of the truth, Albertu Duk● of Pruse and M●rque● of Brandenburge. The remembrance whereof surely as it is notable, so were it a thing injurious to detain from the posterity of the faithful such a testimony of profound knowledge. And again, as Germany hath been a natural nurse to the universal dispersed and afflicted church of the gospel long agone▪ so have we in England great cause (praising God for both their prosperous estates at this day) to embrace, & commemorate the doings of such godly learned fathers there living, as have been, & yet are sound faithful furtherers of God's glory, & constant friends of that truth, which we also now profess. Whereas, (Right honourable Earl,) sith by Gods gracious providence his church with rare & excellent benefits is thus many years fructifiing amongst us: Especially under the protection of the immediate next under god supreme head thereof, so gracious a Queen, so godly & religious a Princes our dear Sovereign Lady, Queen Elizabeth, thus prosperously and prudently upholding her house with the wise woman. Prou. 14. that, As the Sun shineth over all the world, from the seat of the most highest: So the beauty of so good a woman (so virtuous a Virgin Queen and so gracious) must needs be, not only the principal ornament of her own house, Ecele. 26. but also is a light of excellent comfort unto the faithful throughout all Christendom: Which I pray God continue to the end of the world. And again, sith in respect of her ●ise & honourable grave counsellors, with those godly learned Fathers of the spiritually this prosperous peace may verify that Proverb with us (salva res est consuliante Seine:) Who doubteth, to the glory of God be it spoken, that the church of England is the Phoenix of the world, The Rose planted in Hierico, Eccle. 24. yea the flower of the field, and the Lily of the Valleys? Cantic. Canticor. cap. 2.  
The which blessed estate when every member thereof is bounden by all good gifts to adorn: As it is my only, by simple Summum Bonum now & then too edify my slender capacity, in translating and writing: So at this present with the furtherance of the right reverend father in God my good Lord the Bishop of London by his authority, and by some help of a learned Divine my friendly well willer herein, I have translated this book, and given it the name, or Title of A Godly and Learned Assertion, etc. Now published as a true testimony of my bound duty and earnest zeal too the welfare of God's Church present, and of the posterity. And for good causes moving me, I have chosen your good Lordship the Patron thereof: As one (whose noble progeny heretofore loyal too their Prince, and loving too their Country, especially the Lord Roos, in the reign of the most victorious King Henry the viii. for his noble valiant and renowned service in scotland most worthy of memory) your honour deserving no less well to be thought of for your like loyalty, learning, wisdom, godly zeal, and like true service also, if like time of need should require. And thus humbly craving pardon of your honour for my boldness proceeding of an entire good will towards you: And therewith beseeching your noble bounty, to grant the same favourable protection under the wings of your godly zeal, as an earnest Hypotheca of my dutiful true heart towards your honour: which as I shall perceive to be affected towards my good meaning in this behalf, so by God's grace shall I not only take further encouragement of dutiful gratitude, towards your honour, and my native Country: But also as heretofore, so still shall I rest hearty and incessantly praying unto the majesty Divine and Lord of Lords, too endue your Honourable Lordship and the honourable Lady your Loving Spouse with long life, perfect health, augmentation of honour, and true renown in this world: And finally the inexpressible joys of life eternal in the heavenly Hierarchy of the most highest Ich●ua.  
Your Honourable Lordships most humble and bounden poor Orator, Richard Robinson.   

Of the Church, and of the Authority of the word of God.  
IT was accustomed oftentimes, to be disputed upon, how much credit might be given unto the opinions of the Church, decrees of Synods, and sayings of writers. For, although we hold it for a rule, that we embrace and have the word of God in reverence, yet notwithstanding, when there seem doubtful places in the writings of the apostles, as it were to occur, 
What the adversaries do argue.  or come in the way, some men do dispute, that the opinions of the church rather are too be followed, than the writings of the apostles.  
Moreover they pretend that the Authority of the church, 
A wrong opinion touching the authority of the church alleged by the adversaries.  is to be preferred before the word of God: and that the Church hath power to change or alter such things as are delivered in the word of God. Unto these opinions, do they cite the saying of S. augustine, which is this: I would give no credit unto the Gospel, were it not but that the authority of the Catholic Church moved me thereunto. And therefore under a false colour of the name of the Church, 
What the adversaries do under a false colour of the name of the Church.  do the Pope and Bishop's decree and command many things for their sensuality contrary unto the word of God, yea they confirm and 'stablish wicked doctrine, & Idolatry: And also by this means the very name only of the Church terrifieth very many nowadays from the true doctrine of the Gospel which we profess. Therefore needful it is that men be admonished rightly as touching the authority of the Church.  
Again, also certain more malapert busiheades, when they imagine new opinions out of sayings of the scriptures which are lewdly wrested, do utterly despise the consent of the true Church, and all Synods without difference. 
Pantaleon testifieth that this Michael servetus for holding a new erroneous opinion of the Trinity, and of our Lord jesus Christ, was afterwards put to death at Geneva, Anno 1553.  As when servetus wrangleth with the Church of all ages, and doth deprave the sayings of the word of god, in the first Chapter of S. john's Gospel, and seeketh after a more fit interpretation, as he thinketh. To the end therefore that such a malapert busibraine should be restrained and bridled, the Church had need of her bounds by all means, (if I may so say) as the old synods and writers do allege their first testimonies, which they have taken from the Apostles, and other Authors.  
Tertullian writing against Praxeas, 
Examples of the father's alleging the Church. Tertullian his testimony.  sayeth thus, we must hold this for a rule against all Heretics: Rectum esse, quodcunque primum, quodcunque verò posterius adulterinum. That whatsoever was first, was good, but whatsoever was last, is counterfeit. And surely he calleth that first, which the Apostles for certain did deliver, for so he doth interpret himself.  
Irenaeus writing against Florinus, 
Ireneus.  allegeth the authority of them which were in the first age, and namely the authority of Policarpus, who was the disciple of S. john the Apostle: for he saith that he would have detested the opinions of Florinus, if he had heard them, & would have shunned the place (wherein they were declared) as loathsome and polluted.  
Basilius allegeth his nurse whose godliness, 
Basilius allegeth his nurse, for her godliness.  he sayeth, was then specially commended: and he addeth that she received her doctrine of Gregory Neocaesariensis, which at that time for his learning & miracles was famous: also refuted Samosatenus, and left his posterity a brief confession of the faith, which containeth an excellent testimony of the Trinity. And it is apparent in the 7. book of the ecclesiastical history.  
Origen allegeth the Apostles, 
Origen allegeth the Apostles.  as touching baptizing of infants. For he saith, that in the 6. Chapter of S. Paul too the Romans, it appeareth that the Churches received their tradition from the Apostles, that infants might be baptized.  
These do rightly allege the authority of the church. 
Phil. Melancthons' purpose in definition of the true Church of God.  Wherefore I will orderly declare what the church is, & what Church is too be heard, & that we must use approved testimonies. And yet notwithstanding that the doctrine is to be judged out of the word of God, that the chief authority of God's word may remain, according to that saying, If any man shall teach any other doctrine, 
Galat. 1.  let him be held as accursed.  
But first, when I speak of the Church, I do not mean Popes, Bishops, and others which do allow their opinions in this behalf: For these are the enemies of the true church, 
He showeth, who be the enemies of the true Chu●●●e.  some of them being Epicures, and othersome of them manifestly given to Idolatry: But, I call the Church, the society of them which truly believe, 
What, & who be the true Church, and where.  which have the Gospel and Sacraments and are sanctified by the holy Ghost, as (in the 5. Chapt. of S. Paul too the Ephes.) the Church is there described and as in john. 10. Where it is said, My sheep hear my voice.  
And although it be needful, that this true church should be everlasting, because the kingdom of Christ endureth for ever, & it is written. I will remain with you until the end of the world: Mat. 28. Yet we must understand and know that this true church, doth not always flourish together in one place, but oftentimes becometh a very small Church, and afterwards again is restored by God when true teachers are sent thereunto: 
The Church 〈◊〉 the first age of the world before the deluge.  As in time of Noah; the church was in a narrow room & a congregation of a few persons.  
So after the deluge, Melchisedech, which was the son of Sem, 
The Church i● the same age after the deluge.  the son of Noah, retained the true doctrine: And when Idolatry increased amongst the Chaldees, & that the true doctrine of God was almost extinguished every where, God, by calling Abraham, renewed his Church. Afterwards the family of Abraham and a few of his ●earers became the Church, when as in mean time the Chaldees and Egyptians boasted themselves too be the posterity of the fathers, that they retained the examples of the fathers, and manner of worshipping God, 
The Chaldeans and the Egipt●●ans vainly bo●●sted themselves to be the chur●● and were not.  & openly declared themselves to be the people of God, when they retained not God's word amongst them, although they had retained ceremonies, whereunto notwithstanding they devised perverse opinions, and moreover added Idolatry.  
In the time of Achaz, was the church extinguished in Israel, afterwards again by Elias & Eliseus it was increased, and yet after that did it decay again.  
When Christ was borne, there was a very small Church in jury: 
Anno Mundi 3970. Luc. 2. ●ros. ●. cap. 22. regnant Octaui●● Augusto.  namely, Marry, joseph, the family of Zacharias, simeon, Anna, the shepherds and a few others. In the mean time Ecclesiastical jurisdiction was in the dealing of the Pharisees and Saducees which were notoriously known a wicked people. Also the Saducees were Epicures, and yet notwithstanding challenged they the title and name of the people of God, unto themselves especially.  
And so in time of the Prophets the true church was but slender as in Esay. 1. Where it is testified, 
The church in time of the prophets.  Except that the Lord had left unto us seed, we should have been made like unto Sodom & Gomorrha.  
These words most gravely do admonish us that we should not think or judge of the church as of a worldly government, 
How the church is to be reputed, accepted, & believed.  neither that we measure the same by succession of Bishops, or by degree, or seat of the Bishops of Rome: but that we do acknowledge, the church to be amongst them which retain the true doctrine of the gospel. In this society there must needs be some true believers: For unto this society do the promises pertain. 
Enemies of the church of Esayas tyme.  Therefore Esaias bereaveth the princes & chief bishops in his time of that stately title, & saith, That there was a small offspring in that self-same people, left, which was called the people of God.  
And in the time of jeremy, when the kings, & Priests set themselves against him, the church consisted not in the multitude of those priests, 
Enemies of the church in Hieremyes tyme.  but of them which believed the preaching of jeremy, Amoz. 3. So and in such manner shall Israel be delivered, That if the Shepherds do take two legs, or a piece of an ear out of the lions mouth, etc.  
And finally at the length there was a very small church, 
All Nations except juda only had utterly lost the knowledge of God.  in respect of the multitude of the wicked ones, when as all nations (the people of juda only excepted) had utterly lost the knowledge of God.  
The Scripture also foreshoweth that after the Apostles times, 
A premonstration of the state of the church after the Apostles tyme. Matt. 14.  there should happen deadly persecutions unto the Church, as in Math. 14. Many false Prophets shall arise and shall deceive many.  
Again our saviour Christ saith, 
The Romish Synagogue reputed for the Church.  When you shall see the abomination of desolation standing in the holy place. etc. Mat. 24. Here, doth he signify that in the church which is so called, shall Idolatry arise, whereby true doctrine, and true worshipping of God shall be overwhelmed, and there shall be made a desolation of the Church, that is too say, a solitariness or suppression thereof. And so indeed it hath come to pass. 
One probable testimony by the abuses of Masses, etc.  For after that the abuses of Masses and superstitions of traditions did once arise, there have followed darkness of true worshipping God, of faith, of invocation in faith and of functions in vocations too be performed: Because man's conscience beholding her own merits is not able too understand the forgiveness of sins, nor comprehend the manner of true calling upon GOD, and the expecting for his divine help.  
Moreover it is said, 
The Church of the latter age.  They shall work signs and wonders, that, if it may be possible, the very elect ones shall be deceived. 2. Thess. 2. There shall happen a departing from the faith, etc. Also Luke 18. Think you that when the Son of man cometh, he shall find faith upon earth? Again, in the 88 Psal. Hast thou made all men for nought? For, it is a complaint upon the decay of the Church in time to come.  
These sayings do witness, although it be needful, 
The Church ought in the latter age especial●ly to be cared for and preserved.  that the Church be preserved, notwithstanding in the latter age especially that it is little or a company of a few persons which are despised and abject in this life, as S. Paul saith, Not many wise, not many mighty men. etc. 1. Cor. 1.  
These testimonies have I cited too that end, that we may first consider, wwhat the Church is: and that the mind be withdrawn from carnal opinions, which imagine that the Church is the policy or constitution of the Bishops, and do tie the same unto the ordinary succession of Bishops, as the states of government do consist in the ordinary succession of the Princes. 
The Church is not tied unto ordinary succession of human● state: but unto the word of God.  But it goeth otherwise with the Church: For this is a multitude not tied unto ordinary succession, but unto the word of God. There is the Church renewed, where God restoreth doctrine and giveth his holy spirit. And that Churches are thus to be governed and preserved, 
The true Church.  not by ordinary succession, S. Paul doth witness the same. Ephes. 4. He hath given gifts unto men, 
Where, and which S. Pau●● reputeth & teacheth the Church 〈…〉  that the Apostles Prophets. etc. For, he teacheth, that, that is properly the Church, wherein Christ is effectual worker, and giveth true Teachers. Therefore, when as the name of the Church and the authority thereof is objected unto us: 
No●●. Authority of the Church objected.  Let us first consider, whether mention be made of the true Church, either else of the multitude of Bishops, and the politic succession thereof: neither let us suffer ourselves to be terrified or discouraged from the word of God, under a false pretence of the name of the Church.  
Secondly after that we have declared which is the true Church, 
More touching the true church ●t retaineth the doctrine of the Gospel.  let us now add thereunto that this true Church, which is but small, and a company of holy ones, doth retain the true doctrine of the Gospel, or the articles of the faith, like as S. Paul calleth the same The seat of truth. But this self same true church hath her doctrine, sometime more, and sometime less pure & manifest. She hath also in her many weak and feeble members, as the Apostles were the church, 
The Apostles ●●er the church, but yet they ●either knew what the church was be●ore the resurrection of Christ, neither what manner kingdom, Christ's kingdom should be  but yet they understood not (before the resurrection of Christ) what should be the kingdom of Christ. For Peter (after the holy Ghost was given) did yet suppose that the rites and ceremonies of the law was needful to be used: but when he was admonished from heaven, he then knew that the kingdom of Christ was not a judaical policy, but spiritual and continual worshipping of God.  
Afterwards when the Apostles begun to preach there did shine in them, 
Example thereof by Peter Many weak members of the Church in the Apostles time.  a pure & clear doctrine & yet notwithstanding in mean season there were many weak members, which albeit they were true members of the church, & held still amongst them the articles of the faith, yet they added hereunto some error, as they which observed the ceremonies of the law, & did not sufficiently well understand the abrogation of the law, & what was the true worshipping of God. This was no small error, & brought in with it some obscurity to the articles of the faith: so did christ foreshow as touching the church in the latter age: that there should happen great darkness which should hinder the very elect ones of God. 
Christ's prophesy of the Church in the latter age. Mat. 24.  Whereby they should the less enjoy amongst them the true doctrine.  
Therefore yet remaineth the true Church in some place, 
The true Church remaineth in some one place or othen effectual, from time to time.  which retaineth the articles of the faith but now & then less pure & obscured with some hurtful opinions, & which have some error in them. And as yet I speak of the true members of the church & of the holy ones, not of others, which having lost the light of the word do lose the holy Ghost: & follow the judgement of reason, & when they think that they deliver very godly things, they yet say clean contrary things and ungodly. Like as even at this day also there are excellently learned, of good conversation, and outward show of holiness, which seem to themselves to speak most holy things, when in deed they are far of from the true light, (that is) from the true understanding of the word of God. Concerning such persons, I speak not as yet, but I only make mention of the true members of the Church, which for the more part, are weak and infirm.  
So therefore saith Saint Paul 1. 
An invincible ground of the true Church mentioned by S. Paul. And a weak ground of the wrong Church subject to overthrows.  Cor. 3. No man can lay any other foundation, then that which is already laid. But some man buildeth upon it Gold, other wood, and other straw or stubble. etc.  
By the foundation, he meaneth, The Articles of the faith, that is to say, the whole sum and scope of Christian doctrine, and the doctrine of Christ's benefits: but hereunto (saith be) some shall add profitable doctrine and interpretation, and true spiritual honouring of God, and these he calleth Gold. Some other shall add straw and stubble, (that is) hurtful opinions, and which are infected with some errors, Like as in the first age of the world, there were ordained ceremonies which brought with them false opinions.  
As I do judge S. 
Melanc●●on● opinion of the builders in both churches  Ambrose to be a true member of the Church. And yet even he thus speaketh of the Lent fast: Caetera jejunia sunt voluntatis, hoc necessitatis est. That is, other fastings are voluntary, 
Fasting: stubble added by Ambrose  but this is of necessity. This opinion of Ambrose is straw & stubble, added to the doctrine of faith.  
So Basilius addeth Monkery, as straw and stubble, 
Monkery stubble added by Basilius.  and commendeth this kind of life with immoderate and false commendations, when as in deed he was therefore reprehended of his own Bishop.  
Butch at it is no small fault too ordain new worshippings of God: the Scripture warneth us hereof, and this one sentence sufficiently showeth the same: 
Esay. 29. ●9.  In vain do they worship me with commandments of man. Matth. 15. It is a grievous sin against the first commandment, to ordain or allow woorshippinges not commanded by God. For the first precept, seeing of forbiddeth there should be any strange Gods, doth also forbid strange woorshippinges.  
Cyprian urgeth canonical punishments, which then was used, 
Punishments by canonical law.  and he confirmeth opinions, as though they were necessary, 
Stubble added by Cyprian.  & that by reason of them, sins might be forgiven. Sometime again he saith, that without them, absolution of sins is unprofitable. Peradventure he thought more convenient herein then he spoke: Notwithstanding these are no small errors, but very thick stubble obscuring the doctrine of Christ's benefits and of faith which we should have in him.  
Furthermore, oftentimes, writers have written more commodiously, than they have spoken, because for the most part they were very negligent & unperfect in teaching, & borrowed many sentences and methods of the common people, 
Errors of satisfaction reprehended.  wherein consisted some kind of errors. As for example, August. borroweth the name of satisfaction, from the vulgar sort, yea although he doth openly reprehend the errors of satisfactions. He troubleth himself in the interpretation of this sentence, that every sin is voluntary, where he disputed of the sin original, when notwithstanding the Sentence is a civil saying set down concerning external offences.  
So call they the supper of the Lord an oblation, 
The Supper of the Lord called after the manner of the people's oblate●n.  after the manner of the people, when it is not an oblation, but Christ himself was the high Priest, which offered his own sacrifice. And indeed in times passed there was not made in the ceremony of the supper, an oblation of the body and blood: but before the consecration, there was bread offered, and other things and the Priest said that he did offer up prayers and thanksgiving, and all the service, which was wont there to be done. Although therefore the oblation was not understood after one manner, yet notwithstanding the name afterwards was wrested unto the oblation of the body, whereupon have ensued great abuses.  
Dionysius in that book which containeth ceremonies of the Church, 
Dionysius his book concerning ceremonies.  when he doth diligently describe the order of the lords Supper, yet doth he not at all make any mention of the oblation of the lords body. Neither doth the cannon of Basilius contain this oblation: but after this, I will speak more concerning the Lords Supper. These things only have I added too the end I might declare how that in times passed the ancient writers now & then have borrowed inconvenient speeches of the people, as it is wont to happen in all ages.  
Sometimes, 
The multitude holding some one Church have borne a great stroke with some persons.  they are overcome with judgements & examples of the multitude (which is not godly) that they be drawn into superstitious by some human imagination: As in the Nicen Council, except Paphnutlus alone had withstood the same, the opinion of them had been allowed for good which would have made a decree, that priests should abstain from their wives.  
So did custom overcome Cyprian and many others, 
Custom also hath done the like.  insomuch that they did allow the forbidding of marriage. Also the whole Nicene Council, being overcome with the agreement of a multitude, or of time, ratified the Canons of penance, which afterwards brought forth intolerable errors. 
Examples of great personages apt to seduce the people into darkness.  Examples also of great personages do oftentimes deceive the Godly: Like as the example of Antonius caused many too err.  
Hitherto have I spoken of the godly, which although they be holy, yet notwithstanding very many of them are weak. Now will I proceed further touching those which do transgress.  
Sometimes the Godly do utterly transgress, 
Origin a godly member of the church had his errors.  and lose the holy Ghost (as I do judge) that Origen did utterly fall, especially if he affirmed those monstrous errors, That there should be innumerable worlds: That the very Devils at the last day should be saved.  
Tertullian also doth ungodly disallow the second marriages, 
Tertul an other had also his infirmities.  but peradventure they have afterwards repent. For many having fallen in deed both in life and doctrine, have and yet at length do amend. And very oftentimes doth it happen that holy men do thoroughly fall, and do not judge according too the word, and spiritual light, but are deceived by the imagination of reason, 
Many godly members of the Church being deceived by the imagination of reason, have yet at length bene reclaimed.  which notwithstanding afterwards do better advise themselves. 
The true Church may sometime have her faults  Like as Gedeon altogether transgressed, when by man's advise and counsel he ordained strange kinds of worshipping God.  
Of all these, followeth this conclusion, although the true Church, which is but small in number, retain the articles of the faith: yet notwithstanding the same true Church may have her faults, obscuring the articles of the faith.  
Furthermore, many do so fall, that they altogether allow and ratify wicked errors, against the articles of the faith, although peradventure some of them do afterwards amend.  
First, therefore, when the authority of the Church is alleged; 
Authority of the true church alleged, how to be proved.  we must search, whether it be the consent of the true Church agreeing with the word of God.  
Secondly, 
Writers of the Church.  it is so to be said that the writers which are extant, have oftentimes fallen, and peradventure some of them were no members of the Church at all.  
Thirdly, 
In the Church are not all members likewell disposed.  an other Difference is too be added. In that society which is called the Church, there is a great number of ungodly persons, of whom many excel the others in authority, outward show of religion, & opinion of doctrine; such as were the people of juda in the time of Hieremy, 
Example in Hieremies tyme.  the Bishops & wicked priests that alleged against Hieremy the authority of the seat, of the law, & the very promises: affirming that the law should not perish from the Priests: they denied, that their congregation could err, when notwithstanding they did altogether err, and disgereede in matters from Hieremy. Also in Christ's time, there were very few godly persons, namely, Zacharias and simeon.  
Furthermore when the ungodly multitude hath authority in the Church, 
The ungodly multitude first embraced Masses.  it ordaineth many false and wicked things in the name and under the title of the Church. Such alike multitude first embraced the application of Masses, for the quick and dead, & moreover the estimation of vows, and worshipping of Saints: afterwards the very example of these things did hurt the godly. And such a multitude, decreed in a certain Synod, that marriages of Priests should utterly be taken away. 
The ungodly multitude decreed that marriages of priests should utterly be taken away.  For it oftentimes comes too pass in the church, that ungodly persons of excellent wits boldly challenge unto themselves the ordinance of religion, by man's wisdom: who when they be not moved or affected by the word of God, but are led thereunto by the imagination of reason, and seek for apt opinions for their purposes, do breed wicked errors, 
Samosatenus, Arius, and Pelagius, heretics, living about the years of our Lord.  like as Samosatenus, Arius, and Pelagius. Others seek to establish merits, or seek for fair kind of government, good ordering of the people and with these causes are moved to the institution & heaping up of sundry ceremonies, 
Samosatenus, 274.  as the Monks do, 
Arrius, 320.  as Gregory did, and as at this day the Popes, 
Pelagius, 435.  bishops, Princes, & many learned men, (desiring to ordain a form of the church) are moved with man's wisdom: & rejecting the word of God, will establish a church according to their own imaginations, neither do they see it is a horrible impiety to slide away from the word of God, to seek god without his word, to ordain means & manner of worshipping god, by man's opinion, without the express commandment of god, to change the true opinions, & oppress the purity of god's word.  
When, therefore, the authority of the Church is objected unto us, as of the application of Masses, the church doth not err, The Church hath thus many ages used Masses: 
Alleging of Masses.  Therefore this custom is to be observed. We must answer unto the Mayor: The universal church, which is the multitude of them that govern in the church, may err, as the Bishops and Priests in Jeremy's time, & in Christ's time did als●●rre.  
And although besides that number, there are some godly persons, which retain still the Articles of the faith: Notwithstanding even they being moved with examples, do 〈◊〉 yield unto certain errors: whereby it comes to pass, that they retain the same articles of faith less pure, than they ought too do. 
bernard condescended unto many errors.  Like as bernard is seen too have had better judgement, than others, although yet he yielded and condescended unto many errors, to the abuses of Masses, too the Pope's power, too vows, and worshippings of saints.  
Therefore the authority of the multitude, is not at all to be alleged against the word of God▪ But we must return to the rule, If any man teach any other Gospel, let him be holden accursed: Gal. 1. Let the chief authority ●e of the word delivered by God: 
The first authority being of the word of God: proveth that to be the true Church which is agreeing therewith.  Afterwards that is to be reputed the church which agreeth with that word, as Christ saith, My sheep hear my voice, john 10. and saint: Augustine sayeth: The question is, Where the Church doth consist. What shall we then do? Shall we seek the same in our words, or in the words of the chief head thereof, our Lord jesus Christ? I think th●● we ought▪ too seek the Church in his words, who is the truth, and 〈…〉 ●est his own body. 
Objection if the authority of the Church be refused.  But here objection is made, if the authority of the Church be refused, ●henis granted too much▪ and 〈◊〉 large liberty unto the malaper●nesse of men's inventions. For if once the opinions of the Church be rejected, many will devise strange and ungodly interpretations of the 〈◊〉 This danger, when it is not too be contemned, and that it is profitable too restrain that liberty, we must then again 〈…〉 forth the authority of the Church is to be required.  
For servetus, 
servetus the he retique his opinion.  when he reneweth the wicked error of Samosatenus, and denieth the word● too be understood the person, in this saying, 1. john. In the beginning was 〈◊〉 word, doth mightilly extol the authority of the Scripture, he biddeth that this authority be preferred before the decrees of the church. After that he disputeth subtly saying, The word is simply too be so understood. But whereas the Word, in the common speech of men doth not signify the person, he denieth that in john 1. it is too be understood the person. As if, Demosthenes should read this saying: In the beginning was the word, surely he would not think that any person were to be understood.  
I ask the question therefore, whether it profit not against such to oppose the authority of the church: Hear I answer: That the Church is to be heard, 
How the church is to be heard.  so far forth as the gospel commandeth. So I say always, the congregation is too be heard with whom the word of God hath been, and which is called the church, even as we command our Pastors to be heard. Let us therefore hear the church teaching and admonishing us. But we must not ground our belief upon the authority of the church, for the church doth not institute The articles of the faith, she doth only teach, and admonish us. But for the word of God must we believe, when namely; we being admonished of the church do understand that this sentence is truly & without subtle allegation delivered in the word of God.  
Peradventure Demosthenes would not think of a person, if he should read that sentence, In the beginning was the word, etc. But the hearer being admonished of the church, (that the word signifieth the person, to say the son of God) is now helped of the church, teaching and admonishing him, & the same hearer doth believe the article, not for the authority of the Church, but by cause he seethe this sentence to have assured testimonies in the same scripture: 
Touching understanding [the word] to be the second person in trinity.  he seethe there is mention made of a certain person, who taking upon him nature of man in the world, was conversant with men. He seethe that this person is called the word: her gathereth apt and firm testimonies of both natures in Christ. For, he knoweth that (touching the nature of God) we must believe the heavenly voice uttered, and that it is great wickedness too invent opinions, as touching The nature of God, without his testimony 2. Peter 1. and 17. Math. Hear ye him.  
Also, 
The first church of the Apostles touching dotrine, and not man's traditions.  The first Church is of force, as The witness of the Apostles. But I speak as touching doctrines, and not man's traditions, for they would have doctrines too be firm and perpetual, but man's ordinances they would not have to be perpetual and immutable. Neither did the Apostles err in doctrine: Therefore it is profitable to retain those testimonies whereas the most ancient writers do allege the authority of the Apostles.  
As Origen, Tertullian, Irenaeus, Gregory Neocaesariens. 
Ancient Fathers citing testimony of the Trinity.  Alexander Bishop of Alexandria and many others do city their testimonies touching the Trinity.  
Who when they do witness that the doctrine of the Trinity was received of the Apostles, do greatly 'stablish and confirm the Godly. Therefore such testimonies are not at all too be despised nor contemned.  
And I said also, that the writers are to be heard as now in like manner we say, 
How writers of former ages are to be heard  that our Preachers are to be heard, because there do some remain still in the Church, which do retain and embrace the truth, in some place more pure, in some other places, less pure and corrupt. But here, we must add this, That they which are heard, are too be judged by the word of God, which thing the rule of doctrine instituted, always admonisheth.  

Examples.  
Augustine, (touching original sin) more sharply contendeth, 
Examples of the same writers.  than the rest. Therefore he doth both teach and admonish, and when we see him truly and without subtilety to recite any sentence of the scripture, we then believe the article, not for Augastyne, but for the word of God, and we see, that the writers named have held the same opinion, although they have not handled this article so copiously or so plainly.   

An other.  
Peter Bishop of Alexandria contending against Meletius, affirmeth, that such as slide away from the faith are to be reentertained, and he allegeth an ancient authority. 
Opinion of an ancient father touching such as slide away from the church.  For these words Epiphanius reciteth as the doctrine which hath come to us in our age doth declare: Therefore the same Bishop of Alexandria doth both teach and admonish, that such as slide away are to be reentertained. Thi● do we believe, not for this Bishop: but because we see this sentence is expressed in the word of God, and hereunto testimonies of the ancient Church do condescend also.   

Synods or Counsels.  
The same do I say touching Synods or Counsels: 
Examples. How Syno●● or Counsels ●re to be heard.  That they are also too be heard▪ which, when they do dispute touching the word of God, do teach and admonish us: but thereunto let judgement be adjoined, & when they deliver unto the world things which are true, let us give credit unto them, for the word of God: As the Nicene Council taught both godly and profitably, and admonished all posterity, of the son of God. But we believe the article, not for the Synod or Council, but because we see it so expressed in the word of God.  
The other things, which are without the Scriptures are not so well to be embraced, As the Council of Nicene, instituted Canons of repentance, which are man's traditions, besides the scriptures, and have been the seeds of many superstitous opinions.  
Sampsons' guests could not expound the riddle which was proponed at the feast, but that his wife was first asked the question: Wherefore, 
●udicum, cap. 14. ● comparison ●or trial too ●now where the ●●urch of God 〈◊〉.  Samson said unto them, except you had first ploughed with my heckfer you should not find out my question. So likewise, must we diligently look about and make inquiry where the Church is, which hath the word of GOD, and we must see which multitude of the fathers or of Councils is the purer & uncorrupt: that is, which of them have the less opinions besides the word of god. These things doth the church teach, admonish and testify. But we must see whether those things which she proponeth or decreeth, have the firm testimonies of God's word, yea or no.  
And truly it becometh the godly too acknowledge and confess that the fathers have deserved well of their posterity, 
The godly must acknowledge that the fathers of the Church have well deserved of their posterity.  which with sharp and earnest contentions have defended and retained godly doctrine: that benefit is not smally to be accounted upon. Hereunto pertaineth that saying of S. augustine, I would not believe the Gospel, were it not but that the authority of the Church moved me thereunto. 
Augustine's opinions touching the Church.  augustine doth not here think that the authority of the Church is greater, than of the word of God, or that the church can abolish articles expressed in the word of God: but he thinketh that the church is the teacher, and Testimony of those articles. We would not believe the Gospel, but that the church doth so reach us, and that it did testify, that this doctrine was delivered us from the Apostles.  
And this saying is of force to confound strange opinions. which were never seen in the Church, like as the Manichees have invented new doting opinions.  
For, the doctrine necessary too edify in godliness, must needs be seen in the beginning by the preaching of the Apostles. Therefore, strange and altogether unknown opinions not used in time of the apostolic at Church are to be rejected. But concerning the saying of augustine, in other places more amply it i● disputed upon. 
The Church hath none authority to ordain any thing contrary unto the word of God.  Surely he doth not grau●● that the Church hath or may have any authority of ordaining any thing contrary too the express word of god: or of abolishing articles delivered in the word of GOD: either else of making new or strange articles of the faith.   

A Resytal of Testimonies by the Author.  
I will collect a few examples of the counsels, and Fathers, 
Testimonies of Counsels.  as it appeareth, that in them there is matters of testimony in some of them, differing from others some, lest (without difference made) all the sayings of all men, or all the ordinances of ancient fathers, should be reputed and taken as necessary.  
Like as truly the foolish and ignorant people are so in love with antiquity that they will have all ancient traditions of men to be restored in the church, 
The common sort have always held antiquity in great estimation.  even as if now they of Sparta would have all ancient ordinances restored unto the state of their common wealth at this day: seeing that ordinances devised by men, are partly faulty, and partly allowable: yet notwithstanding they are not agreeable unto all times and ages.  
The Council called Neocaesariense, forbade, that Priests should not come too banquettes at the second marriages, 
Concilium Neocesar. under Coustantinus. Anno. 315. Present thereat Germanus, Leontius, Basilius, Longinus & aliis  lest they should be supposed of others to allow them. Such like foolish constitutions very many have been intermingled with good ordinances: wherefore, choice is to be made in such cases, and we must not rashly rejoice or take encouragement a●euery saying of the ancient fathers, or Counsels.  
Anno Domini 324. The Council of Nicene was called together by Constantyne the Emperor, 
Nicene Council under Constantyne, Anno. 324 Present there at 268. bishops.  wherein Eustathius bishop of Antioch was chief. In this Council, therewere very great and grievous controversies of opinions discussed and derided, and the errors of Samosatenus, and of Arrius were of good right condemned. 
Nicene Count  Also the errors of those called Cathari, which denied that such as had swerved from the Church, were to be received again, and denied that such could have forgiveness of their sins.  
Afterwards, 
Policies for the government of churches devised at the said Council.  there were certain policies ordained touching government of churches: That the bishop of Alexandria should govern the Churches of the east▪ and the bishop of Rome those Churches of the nations adjacent. Also that bishops should be consecrated of the other bishops which dwelled nea●e unto them. These policies, although they are profitable, yet they which constituted these, would not have them too be taken for the articles of the faith.  
Thirdly, 
Ceremonial institutions were causes of superstitions.  they also ordained certain ceremonial institutions: namely, Canons of penance, as they termed them, which at the first, were not so difficult, and peradventure were less superstitious.  
But afterwards it grew to an intolerable yoke, and superstition thereby increased, and the free remission of sins, was by means hereof obscured and darkened. Wherefore; in this matter, the fathers of this Council were not circumspect enough: And seeing that the event so manifested afterwards, 
Father's faulty.  that superstitions did hereby increase, let us not in his behalf so marvel at the doing of that Council, 
Canons of repentance.  that we will either allow, or restore these Canons as profitable for the Church.  
Neither, do we therefore differ in opinion from the ancient Church: we retain in our Church the articles of the Council, touching doctrine, which properly belong unto the church. As for the other ceremonies, which either are beside, or against the word of God, they do nothing at all pertain unto the church.  
Anno Domini 383. The council of Constantinople was called together, 
The council of Constantinople secundum Pantaleonem under Gratian. Anno 383. Present thereat 180. Fathers. Controversies. Heretics.  of Theodosius the Emperor, wherein was chief the bishop of Constantinople: there was a great controversy discussed upon and dreyded as concerning The holy Ghost, That he is a person proceeding from the father, and the son and that he is God: And for their contrary opinion therein, was Eunomius, and other Heretics of right condemned.  
And there were also certain policies here decreed, 
Policies.  as this one: namely, that no bishops should have any thing to deal in other dioceses than in their own.  
Anno 433. 
The 3. Council of Ephesus secund. Pantal. Romanis ducibus inter se de imp●rio disciptantibus 433. Present thereat 200. fathers. Heresies of Nestorius.  The Council at Ephesus, was called of Theodosii●s, the younger, Emperor, wherein was chief, Cyrillus, bishop of Alexandria. This Synod by good right condemned the heretic Nestorius, who denied in Christ the word united unto human nature, by a substantial union, but that the word is only present, and (as it were a guest in 〈◊〉) doth dwell in human nature, that it might there be effectual.  
This controversy was of great efficacy. For in Christ, 
Two natures in Christ truly and substantially united.  there are two natures united, truly & substantially. Neither is it only true, that the human nature alone is Christ, and the dwelling place of the word assistant, or united. Thereupon have the godly urged these kinds of speech, touching the unity of the person, That God was borne, that he suffered, etc. And although Nestorius, denied that he held like opinion as Samosatenus held, yet notwithstanding I suppose that in deed he held all one opinion, but that he hath after aforte propounded an old doting opinion, darkly shadowed or cloaked.  
Anno 452. The Council of Chalcedon, 
The 4. Council of Chalcedon under Martian. 452.  was called together of the Emperor Martian, wherein Eutiches was rightly condemned, which also denied the two natures in Christ; and contended that the same nature of the word was sent from GOD, that it was brought forth by the Virgin, neither that there were two natures united: and here he seemeth to have renewed the doting madness of Samosatenus, but propounded by some other sleight or colour. This judgement of the Council, is to be commended.  
But now there had increased in the church man's traditions, 
Man's traditions increased in the Church.  therefore this Synod brought forth corrupt constitutions, not touching opinions, but touching ceremonies, & worshipping of God, otherwise then the scriptures allow, and notwithstanding these ordinances, were more within the limits of modesty, than other which sprang up afterwards. In this Synod, was first an order decreed which forbade the marriage of Monks, and of Virgins which had made vows: 
Monks forbidden to marry & virgins which had made vows.  and excommunicateth such as contract matrimony, out of that society, although it addeth some mitigation, and that this may be granted by the judgement of the Bishop.  
But many politic ordinances were at this time profitably decreed: 
Politic ordinances for the Church decreed in the Council of Chalcedon.  Namely, That the Bishops should not themselves, hold the administration of ecclesiastical faculties, but that Churches should have their overseeers. That no one person should have more functions than one. That no man should be admitted without the order of Ministry. Also that Bishops in their several Provinces should yeerelymeete together, and constitute Connenticles concerning the present controversies in the Church. 
Adversaries charged with dissimulation.  These profitable decrees, of the Synods, the adversaries do dissemble with, and in mean time do bring forth other lighter matters, in the end they would seem to oppose unto us the authority of the ancient church.  
There were also in the mean time other Synods in other places, either provincials, or more often assembled: wherein the Bishops of the next provinces adjacent, did also meet together, 
Th●●. Council of Antioch under Foelix the B●shop of Rome there holden about the year 274, Touching the heresy of this Paul Samosatenus. look in Pantaleon page 22.  Such a one was the Synod of Antioch (before that of Nicene aforesaid) called against Samosatenus: which godly & rightly condemned the wickedness of Samosatenus. Also the like Synod being ancient uncorrupt, called Gangrensis in Galatia, ordained very good decrees against the superstitions of marriages, of meats, and of Monkery. And it is manifest that this Council was gathered too condemn those two Heretics. Montanus & Martion, with others such, which wonderfully augmented those superstitions.  
Since that, there ensued other Councils more later, as that called Auchiranum, which decreed this constitution worthy of memory: ìf Deacons in their ordinance had not promised a single life, 
Vows of Dea●tons touching marriage or single life fond allowed of.  they were still too be retained in their ministries, although afterwards they had married wives: but if they had promised vows of single life, and afterwards indeed married: they were then too be removed and displaced out of the ministry. The same Synod hath also other dangerous & superstitie us Canons, of the years of penance. 
The Council of Laodicia under Valeut 〈◊〉 Anno 368.   
The Council of Laodicea in Anno Domini 368. called together) did rightly confound the Novatian Heretics. 
Lay men axacted upon, which had married 2 wives. Concil. Laodicenum.  But it erred in exacting upon those Lay men, which already have had two wives: it willeth them first to be punished before they be admitted to the Communion. It doth also forbid baptizing 14 dates after the beginning of lent: 
Error of baptizing forbidden for 14 days after beginning of lent.  the other politic ordinances there decreed, are good, as namely this one, when it forbiddeth matrimony and marrying with Heretics. 
Marriage forbidden with Heretics.  This Synod followed that of Nicene not long time between.  
Under Honorius the Emperor was the first council of Toledo called, 
The Council of Toledo under Arcadius & Honorius. Anno 395.  which containeth many profitable arguments of doctrine. For it godly reciteth the articles of the Divinity and natures of Christ, 
Articles of divinity and humanity in Christ.  and certain other articles. Afterwards it adjoined unto this certain politic constitutions and ceremonies, touching the manner of their anointing, and touching vows.  
This Synod forbiddeth the preferring of Deacons unto the office of Priesthood, if they do not abstain from lawful wives. 
Deacons.  Also it doth excommunicate those Parents which love their daughters with affection of parents if they do marry after they have once bound themselves with bows. 
Excommunication of Parents.  Also, this council doth not admit them once, 
A great and unmeet absurdity.  being married, to come to the communion, except they depart away from their husbands. Pantaleon writeth that this was ratified in Anno Domini. 399.  
The 5. Council of Carthage which was held Anno Domini 438. 
The 5. Council of Carthage under Aurelius Bishop. Anno 438.  forbiddeth Bishops, Priests, 
Present thereat 74. Bishops.  and Deacons to have the use of lawful wives. And so by a little and a little the prohibition here of augmented. Before, that it was lawful for Deacons to live with their wives, as the Synod called Anchirana Synodus both testify. Afterwards followed a prohibition hereof. 
Present therer● 74. Bishops. Marriage of ecclesiastical persons forbidden.  And these ordinances touching single life, were thereupon eftsoons repeated in all Synods and Councils, and more sharper punishments were adjoined them, as a certain Council holden at Toledo ordained, that the riches or substance of women should be sold away if they returned again unto their husbands.  
For, 
A constitution concerning Chapels and Altars of Saints.  this Council now holden at Carthage containeth also another constitution worthy of memory concerning Chapels, and Altars of Saints, where as their bodies were not buried. These Altars and chapels, did the Bishop command should be thrown down, or if they feared any insurrection of the people, he bids them exhort the people in their Sermons, that they come not to those places. It appeareth that there were some at that time which would prohibit and withstand the superstition of worshipping Saints even when it was first springing up. 
superstitious worshipping of Saints withstood and disannulled.   
Pantaleon reciteth that this was ratified in the time of Clodoveus son of Pharamund Duke of Franconiain Germany.  
The Council of Carthage in Anno Domini 457. 
The 6. council of Carthage under Aurelius Bishop there. Anno 457.  touching the appeal of Bishops therein the bishop of Rome required the appeal to the sea of Rome might be granted, 
Present thereat, 217, Bishops.  whencesoever any man had appealed unto the Bishop of Rome. 
Appeal to the See of Rome. laboured for by the Bishop there.  And because he would obtain this, he played a false part, he alleged a counterfeit decree, which he affirmed was established in the Nicene council too that purpose: afterwards by originals or copies fetched from Constantinople, 
Augustine was present at this Council.  the vanity hereof was found out: and the demand of the Bishop of Rome was utterly rejected. 
Note. The impudent forgery of the Bishop of Rome.  At this council was saint. Augustine present. By such cunning sleights have the Romish bishops made themselves a way and mean to obtain the supremacy. This example admonisheth us, that we should not be so far in love with antiquity, that we altogether acquit it of all faults there.  
Pantaleon testifieth that this Synod was ratified for the 6. by Aurelius the Bishop of Carthage.  
The 4. Synod there, contained a decree made, 
A Relation unto the 4. Councel● holden there  Touching Prayer, and offering for the dead, in these words: Those that repent them of their sins, which have diligently observed the canons of repentance, 
A decree touching repentance.  if they happen too die before they communicate, let the memory of them be commended in prayers, and offerings. That age had not as yet any private Masses, but yet by a little and a little, superstition had increased. This Canon doth not allow of the dead, except they had observed diligently the rites of penance. Also, it addeth a kind or manner of offerings.  
Pantaleon reporteth that this Synod was ratified in Anno 436. under the same Bishop Aurelius.  
The Council called Milevitana Synodus in Africa handled a most weighty cause, 
The Council called Milevitana about the time that Hilarius entered again into Rome. ●n. 420.  whereat Saint Augustine was present, and did rightly defend this godly doctrine of original sin, of Grace, and of justification: the same Council had also certain politic constitutions, amongst which, namely, these are worthy of memory, it forbiddeth suit of appeal unto the Bishops of beyond the Seas. 
S. Augustine was present thereat with a great number of Bishops.  But indeed this decree, would not the Bishop of Rome now admit or receive.  
It also forbiddeth judges, 
Suit of appeal to the See of Rome forbidden.  but not Bishops to be required of the Emperor. That was agreeable unto those days. Now it were very hard too be observed: 
Divorcements  Moreover touching Divorcements it decreed that the innocent or faultless person should not again contract matrimony with any other.  
And it moreover addeth that request is to be made, that the Emperor would establish a law to that end and purpose. And that thing was also more grievous. For Fabiola, as it appeareth by the testimony of Saint Hierom contracted an other marriage after her first divorce at Rome.  
That Synod also confirmeth the superstition of vows, 
Superstition of vows confirmed. Virgins to be covered before the age of 25. years.  it alloweth virgins to be covered before five & twenty years of age contrary to the ancient Canons. Although therefore touching doctrine it pronounced things which were very well to be borne withal, ye afterwards, notwithstanding, were added some stubble: and superstitious constitutions.  
Wherefore, not all the decrees of the Counsels without choice, are to be well allowed of: And yet notwithstanding we must confess and acknowledge that godly Councils have well deserved to be borne with and allowed: because they have retained and conserved some Articles of Christian doctrine. And concerning these things, it is profitable to retain the Testimony of Councils, and of Antiquity.   

Of ancient Ecclesiastical writers.  
THese also have well deserved of, 
Ancient ecclesiastical writers so far forth as they are witnesses of the ancient and first church of the Apostles have well deserved to be allowed of.  especially so far forth as they are witnesses of the Ancient and first Church of the Apostles. For, they confirm us with their testimony as touching the Trinity, of the natures in Christ, of baptizing infants, of the use of the lords Supper, of ordaining ministers, touching marriage of ministers, touching the use of things indifferent, touching repentance of those which have transgressed. As concerning all these articles, there are recited examples worthy of memory, from the Apostles, which do maintain and defend our doctrine.  
But some of them have been more diligent in some matters, 
Other writers oftentimes er●ing by admonishment have amended.  & as it is the nature of man they do often rashly and unadvisedly power out absurd and false opinions, whereof if they had been admonished, they would undoubtedly have corrected them. Oftentimes when they thought not amiss, yet could they not so perspicuously or plainly declare their opinions, as they would. Oftentimes by reason of the custom of times and ages they did more obstinately defend their present traditions: And they have also now and then false opinions. 
Without choice be made all writing or testimonies of the fathers may not be allowed.  Wherefore without choice to be made all writings or testimonies of the Fathers, may not be allowed, and oftentimes they themselves do contend amongst themselves, neither is it a thing seldom seen, that a man disagreeth from himself. Wherefore the judgement ought to be given according to the writing and saying of the Apostles. But I now set down examples.   

Of Origen.  
Origen reciting the examples and sentences of the Apostles, 
Origen was Bishop of Alexan●ria. Anno 235 ●n some points ●e is a witness profitable.  and of the ancient Churches, is a witness very profitable for the posterity concerning some articles touching the Trinity, touching the two natures in Christ touching baptizing of Infants, Original sin, use of the lords supper, and certain other things.  
But he hath mixed many false and absurd opinions with his writings, 
With his writings he mixed ●any false and ●●surde opinions.  whereof some were disallowed even in his tyme. He feigned, or imagined that before this world there were many more worlds. He imagigined; that the torments ordained for Devils, and damned persons should have an end. These things did that his age reprehend, and disallow.  
Upon the Romans 3. Where he handleth this proposition: We are justified by faith, not by works, He understandeth by a figure Synecdoche, we are just by faith, that is too say, through a perfect faith containing all virtues, that he declareth: he saith the same may be spoken of other virtues: as by mercy we are just, namely being perfect comprehending all other virtues. This is to say none other thing, 
Origen Error touching righteousness.  but that men may by reason of their works and virtues have remission of sins, and are just. And when they do not diligently consider what Saint Paul goeth about, 
His error touching works and virtues.  what he calleth Faith, what that exclusive particle (not of works) meaneth, he addeth herein confused and troublesome interpretations, neither doth he agree with himself.  
For, sometimes he uttereth some one tolerable saying, but the same doth he afterwards corrupt: Like as that in the fourth to the Romans where he thus argueth that the beginning of justification from God, is faith, which believeth in him that justifieth, 
〈◊〉 fault in Origen where he afterwards corrupteth that which before he applied well.  and this faith when she is justified, abideth firm in the ground of the soul, as the root of a tree being watered with a shower, that when by the law of God it beginneth too be tilled, straight way out of the same there springs branches which bear the fruits of works. Not therefore out of works, the root of righteousness, but from the root, the fruit of works doth grow, that is to say, from the root of righteousness whereby God accepteth righteousness without works.  
In the 3. cap. 
He alle●geth ●●stification by ●aith.  Rom. where he entreateth upon this sentence, Where is then thy glorying? he now seemeth to come nearer unto the mind of Saint Paul: he granteth this exclusive particle, that Men by faith only are justified: and he allegeth the thief upon the cross, and the women mentioned by S. Luke cap. 28. Thy faith hath saved thee. But after declaring these things, he seemeth thus too mean, that a man at the beginning doth obtain remission of sins by faith only. Afterwards that he is just through other virtues, like as he sayeth afterwards: Faith is reputed for righteousness unto him which is converted, but afterwards righteousness is reckoned unto righteousness.  
Furthermore there is a marvelous variety and doubtfulness of his interpretation, although he granteth in the beginning, 
Variety in his interpretation.  that Man may obtain remission of sins only by Faith, yet notwithstanding if afterwards he imagine, that such as are converted, be without sin, by reason of other virtues: he than disagreeth from Saint Paul and the rest of divine Scriptures, according to that saying of David, No man living shall be justified in thy sight. Psal. 143. Again, If we say, we have no sin. etc. 1 john 1.  
In the 7. Chap. he saith plainly, that the holy ones do resemble in themselves the person of others, when they attribute sin unto themselves, as it is manifest in Daniel. 
His corrupting of sentences grievously erroneous.  Not in our righteousness, but in thy mercy, thou wilt hear us. Such like sentences doth he corrupt, and teacheth either trust in a man's own righteousness, or else desperation.  
Chap. 3. Ro. he saith Without the law is the righteousness of God made manifest. That is to say, without the natural law: there are new laws given us in the Gospel, as that which is mentioned in Matth. 6. Let not the right hand know what the left hand doth. This law, (saith he) was before unknown: Again: the law is spiritual. He understandeth only touching the allegory, that is ceremonies have their allegory, 
Origen understandeth the holy Ghost amiss.  and oftentimes he understandeth the holy Ghost amiss, not conceiving of the motions of the holy Ghost, but only of the allegorical interpretation or meaning.  
In the eight chapter, that which was impossible unto the Law, because it was weakened through the flesh, he apply the flesh unto the Law: the flesh of the Law was weakened, that is, ceremonies were impossible, unprofitable. etc. But S. Paul meaneth the flesh, the nature of man, The law was weakened by flesh, that is, it could not be fulfilled by human nature. These places do show that Origen ran clean beside the high way, and did not understand here what Saint Paul meant.  
I could collect many light or siender matters, as where he saith, 
Note his error in preferring Peter above all the rest of the Apostles. Mat. 16. Mat. 20.  That Peter excelled the rest, because it is said unto him in the plural number: it shall be loosed in the heavens, and to all the whole company of the Apostles it is said in the singular number, it shall be loosed in heaven. But these trifles I let pass, yet it proficeth the learned and such as apply their judgements to read the ancient writings: first by reason of historical testimonies, & then because the conference of them, sharpeneth the wits & exerciseth the studious. So shall the reading of Origen profit them, which before are rightly instructed, & do hold fast the sum & principles of christian doctrine.   

Of Dionysius  
There is one book which Dionysius writ touching the ecclesiastical hierarchy, 
This Dionysius is thought to have been the Disciple of Origen, and also thief schoolmaster of the school in the City of Alexandria, Anno 250.  and it is for the history profitable, the rest containeth vain matters of knowledge. For there the ceremonies of the Sacraments are set down, and the ordinances of the Church, & it appeareth in those days, that there were mean ceremonies as yet. And especially the ordinances of the Mass are there too be considered, so that it appeareth the later pope's that have been in the church, have in their time digressed far from the ancient rule of the church. They used to recite certain Psalms, 
Popes of the later times have digressed from the ancient rule of the Church.  & certain lessons cut of the Gospel, they made also Prayers for the church, & for the common weal. After this, the priest standing at the table, recited the words of Christ concerning the lords Supper. Furthermore he distributed the sacrament unto the people, & lastly followed a giving of thanks. This was the ordinary manner of their mass, whereby it plainly appeareth, that the Mass was only a Communion, and that there were then no private Masses, 
Dionysius testifieth that there was no Mass but Communion in his time.  but that is also to be marveled at, that there is no mention at all made of oblation: no nor so much as the rite or manner of him that doth offer. These things specially it is profitable too observe in Dionysius, that we may oppose antiquity against those, which defend the abuses of their Masses.  
He maketh mention of Baptism, Anointing, Communion, 
His testimonies touching baptism anointing Communion, ordering of priests and a godly order in burying the dead.  and as I said, of the ordaining of Priests, and of them which made bows, and of those which anointed the dead: where he declareth, what manner ceremonies they used at funerals: when the dead body was placed in the Church, in presence of the people, there were recited certain lessons out of the word of God, touching resurrection. The people also after this was bid to give thanks in their prayers, that such a one had departed out of this world in the knowledge of the Gospel. And hereunto was added an exhortation, that every one touching himself should pray for a Godly end out of this life. This was an order very godly, and worthy of commendation.  
For, what greater benefits may be devised, than in that great agony firmly too retain in mind the knowledge of Christ, to be helped of Christ, and saved by him. This better ceremony the latter age hath utterly abolished, retaining, and heaping up of others far worse.  
Also Dionysius addeth, that after this exhortation, the Priest we●t from his former place, and powered oil upon the corpse, and prayed that God would pardon his infirmity, which was remaining after the time of his conversion. Afterwards the coarse was laid straightway in the earth. These only were the ceremonies of burials, at that time: there was, as yet no mention in the Mass, of them that were departed: much less was the body of the Lord offered for those that were dead. This profanation or abuse of the Sacrament was added in the latter age.  
Thus much, 
Ceremonies were the beginnings of monkery.  concerning Dionysius, wherein, although ceremonies appear somewhat less faulty, yet notwithstanding were they the beginnings of Monkery, and this thing was worthy of great reprehension that it maketh no difference, between the sacraments appointed by God and man's traditions. Touching thing anointing he speaketh all one, as of Baptism, and he maketh by things equal with things of substance. And it preferreth the ordering of Monks, before the institution of Ministers; which is greatly too be dispraised when as the institution of Ministers, pertaineth unto the preaching of the Gospel. And that ordering of Monks is superstitious, and is only ordained for a kind of worshipping God, not allowed of according to that saying, They worship me in vain teaching traditions of men. Mat. 15. And yet Monkery is there called perfection.  
Therefore let these testimonies of this Dionysius be of force so far as they pertain to the history, that we may know what ceremonies were then used. But let no doctrine or laws be instituted by his descriptions.   

Of Tertullian.  
Tertullian rightly confuted Martyon and other Heretics of that feet. 
Tertullianus Apher was famous in Anno 230.  He containeth profitable testimonies of the Trinity not reciting his opinion therein, but the ancient opinion received from the Apostles. Against Praxea, he hath a large & lightsome testimony of the word, that is, of the son of God, that he is the second person▪ yea, before he took upon him human nature. But yet the ancient fathers do also reprehend his errors: namely, that he disalloweth the second marriages, 
His errors touching marriage.  and in that he very fond allegeth. That a man may not lawfully marry the wife of a Christian brother that is dead: for (saith he) who so marrieth the widow of a Christian, marrieth the wife of a brother deceased, therefore he doth not right.  
He doth also trifle as touching the kingdom of the saints, 
His errors touching Saints.  when they feigned that it should endure a thousand years in this corporal life; before the consummation of the world, and before the last judgement, too others by a little, and a little rising sooner, & too others rising later. 
His errors touching traditions.  This judaical doting opinion is altogether to be excluded out of the Church.  
In his little book De corona militis, he speaketh many things concerning man's traditions: 
And touching custom.  and very sharply he declameth, touching custom that it is too be reputed for a law. By means of these sayings wrested a wrong way in the Church, as it happeneth, might great errors be established in all ages, because man's circumspecyou and vigilancy can never be such and so great, but that some perverse customs do creep into the church some tyme.  
Moreover Tertullian rehearseth very childish fashions: namely, 
Also touching Baptism.  that for seven days after Baptism, there be no using of bathe or entering into bane. Also that unto such as wer● baptized, milk and honey should be given too taste. He sayeth also there: We make once a year oblations for the souls departed, and for the birth days of those that are living.  
That thing now do our adversaries ungodly apply unto Masses for the souls departed. 
Touching birthdayes and burial days.  But why do they leave out the birth days, if they give so much credit to the authority of Tertullian? But he maketh no mention of the Supper of the Lord. But at the birth days and burial days, there was meat brought into the Churches, and other gifts was bestowed upon the poor people. These they called offerings and feasts of charity. And this tradition was received of the Ethnics, but somewhat reform, and in better order. For the Ethnics also gave their feasts in the Churches, at their birth days and burial days: and afterwards the Nicene council and others, for bad this pomp, at the birth days.  
Therefore like as of the rest I have declared, so here the testimonies historical in Tertullian, do profit what the former church did think. But as for his interpretations and disputations, let them not be received for good doctrine, except so far as they agree with the writing of the apostles.   

Of Cyprian.  
Cyprian lived about the year of our Lord 275. 
Cyprian Bishop of Carthig● and died a Martyr about the year 275.  He containeth profitable testimonies, as touching the Trinity, as touching baptizing of infants, of the use of the lords Supper, and of the manner in choosing of Bishops, which he writeth are to be elected by them of authority in the church, and that the same election is to be ratified by certain other bishops dwelling near unto that place, which are to be adjoined.  
But the ancient fathers did reprove Cyprian, 
Note his error touching baptizing by Heretics.  that he thinketh such are too be again baptized of the Heretics, which have been once already baptized. As he declameth hereupon, now and then, he layeth out absurd and corrupt opinions, when he doth exaggerate or amplify, with immoderate and superfluous speeches: the cause he taketh in hand, as he writeth very sharply of Canonical punishments, 
Touching rescission of sins.  he sayeth, Absolution of sins is not available, except those pains or punishments be first performed. This saying how great inconvenience it hath, it is manifest.  
Also he doth very vehemently dispute of single life, although he doth mitigate that place, he biddeth those persons contract marriages which have made their vows, yea if they keep not promise.  
In his little book of Alms, 
His error, touching original sin.  he saith, that those sins which were committed before baptism, are by means of Christ's passion forgiven, but he saith, that after baptism, forgiveness of those sins then committed must be sought for, and obtained by almose deeds.  
The same man doth affirm touching such as slide away from the Church, 
His error touching such as slide away from the Church.  that the benefit of Christ which came by baptism, is utterly lost. But afterwards that remission of sins is to be sought for by almose deeds. These things are full of absurdity, whereof he being admonished, no doubt would have reform himself. Therefore, not all his sayings are to hereputed & taken for good doctrine.  
As touching the lords Supper, he is wont too use the words of Oblation and Sacrifice like as the other writers before did, which say confusedly: 
Because Cyprian used the word: [oblation] for the Lords supper, therefore the adversaries ratify their mass.  We offer prayers, we offer bread, wine, we offer the body and blood of Christ. For that is also found in Cyprian. Hear upon, our adversaries take their Testimonies too defend the profanation of the lords Supper in their private Mass, etc.  
Great is the force of custom, and men imitating this, do oftentimes speak improperly: As now we call it the Mass▪ where never any man knew the right sense or meaning of that name. So the ancient fathers retained the speeches of oblation and sacrifice, not very well regarding the Etymology or proper signification thereof. And because augustine saw there was some discommodity in those names, 
Augustine's interpretation of the words, Sacrifice and oblation.  he somewhat 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 passover for the memory or the sign of the passing over. But I will not here subtly either interpret upon, or excuse the used phrase of speech in that age. For indeed so did the people speak, which now and then received an unapt phrase of speech.  
Irenaeus plainly declareth, 
The opinion of Irenaeus touching oblation.  That this oblation is a thanksgiving. The same did others think also, as the name of the Eucharist, or thanksgiving, or, supper of the Lord, doth testify, wherefore they thought it was a ceremony whereby thanks are given. That hath no inconvenience in it at al. For we receive it to the end that we may thereby be admonished of the benefit given us by Christ, that we may stir up and increase our faith thereby, furthermore that we may give thanks for that benefit. Neither doth it thereupon follow, That that work is to be done for others, or too be applied for others, etc. These monsters truly were not once thought upon by the fathers.  
Therefore, 
Sacrifice and oblation how to be understood.  when we read the name of Sacrifice and oblation, let us understand it, either for a sign of the Sacrifice and oblation, or for a thanksgiving. Let us not imagine that it may be applied for any others.  
Now and then, in one word they call oblation all that business which is there in hand: That is too say, Prayers, and the supper of the Lord. This when it happeneth, than are Prayers too be understood for oblations.  
Also, 
Certain word● in Cyprian which the late writers do wrest contrary to good meaning.  there are certain words read in Cyprian, concerning the dead, which the later writers do wrest contrary to good meaning, We offer Sacrifices for them. But these things he speaketh, as touching Martyrs. For, of them there was mention made in Prayers, when thanks were given unto God, that he had assisted them. As the Greek canon sayeth, We offer for the patriarchs Prophets, Apostles that is, we do give thee thanks, that thou hast chosen thy church unto thee even from the beginning, that thou hast redeemed, sanctified: etc. This was the meaning of those words at the beginning: they did not require of God, that he would ● mitigate the pains of those which were dead.  
Afterwards in time there happened evil opinions, and the former words were partly changed, partly they of the latter age (retaining the form of those words) understood yet anotherthing, than they of the former age did.  
Ergo the testimonies of antiquity do not maintain or defend later abuses, 
Testimonies of antiquity do not defend later abuses.  which are partly strange and contrary unto the state of the time present, partly if in them they have any fault, they ought not too be objected unto the firm testimonies of the scripture, because other ages had also their discommodities. These things most simply without subtle cautilation do I answer touching the words of Oblation and Sacrifice.   

Of Basilius.  
In Basilius there are profitable testimonies of the Trinity, 
Basilius was Bishop of Caesarea in Capadocea about the year. 370.  and of Repentance against Novatus. In his sermon of Humility he setteth down an excellent opinion touching righteousness of faith, which doth manifestly defend us. He plucketh away justification of good works, without subtle cavillation thereupon, neither speaketh he of things ceremoni●● but of all virtues, neither speaketh he only of works before revocation, but of the virtues, in them which be renewed, and he bids us believe, that only by confidence in the mercy for Christ's sake promised we are just and not otherways His words are these.  
And the Apostle saith. 
Touching righteousness.  1. Cor. 1. He that rejoiceth, let him rejoice in the Lord, saying, that Christ is made for us wisdom from God, righteousness, sanctification & redemption, that as it is written, he which rejoiceth might rejoice in the lord Eodem, for indeed this is perfect & upright rejoicing in God, when as truly a man doth not exalt or glory in his own righteousness, but doth acknowledge that true righteousness taketh in himself. And that by faith only in Christ he is justified. And S. Paul rejoiceth saying, that he doth despise his own righteousness, but by faith in Christ seeketh that righteousness which is of God.  
These words do sufficiently declare, that Basilius did so understand righteousness of faith, that we ought too believe by that we are just through faith for Christ by mercy, that is, we are acceptable unto him not for any virtue which is in us.  
But, 
Basilius' first in●stituted the olores of Monkery.  whereas Basilius first instituted the order of Monkery: That example is hurtful, & hath in it some fault, yea although he himself had no gross superstitions in him first, and those companies or orders of Monks were as yet a certain show o● schools. And there are certain books every where carried about under his name, which contain rules for Monks: whereof without doubt some were counterfeited by other writers, long time after Basilius died 〈◊〉 or they are full of false opinions touching Single life, and other rites or ceremonies devised by man without the commandment of God, and they contain foolish trifling matters, as a great heap of penalties or satisfactions, which he calleth in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is too say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. punishments.  punishments: as if during service time a maid should laugh in the queer, she should be enjoined to sit two days together in the church porch, and such like foolish toys, which if a man would renew in admiration of antiquity, he should surely be as one that is out of his wits.   

Of Gregory Nazianzen.  
Gregory entreateth upon the article of the Trinity, 
This Gregory is supposed to be 〈◊〉 which was 〈◊〉 in the Church. Anno. ●●85.  he toucheth other doctrine but slenderly. He writ the whole life of Cyprian, wherein he mentioneth that there was a certain maid, whom before his conversion Cyprian loved, who calling upon the virgin Mary overcame the magical bewitchinges of Cyprian.  
This example is recited touching invocation of Saints. And although this seemeth to he rather a feigned fable, and afterwards 〈◊〉 abroad under the title of Nazianzen, yet, admit the History were true, it is not therefore too be cited too confirm or ratify the invocation of Saints: For the errors of the godly are not too be opposed or set against the word of God, 
Errors of the Godly are not to be opposed against the word of God.  for even the godly in every age which are of the Church, have their infirmities also.  
Our foresaid adversaries do further allege our of Basilius and Nazianzen, 
What the Adversaries do allege out of Basilius.  that in the end of their sermons touching Saints, they were wont to call upon them for help: as namely, O Athanasius, pray for us. But although these Apostrophees, or turning of speech may be excused under rhetorical figures, yet it may be, that (according too the manner of their time,) they did than call upon Saints: for invocation of Saints at that time, by little and little crept into the church, & errors of the times do seduce men, that they less disallow of things used in the Church, & well esteem the same. Like as the violent force of raging floods carrieth with it such as sail there, and yet notwithstanding is the invocation of Saints, never the more to be well allowed of. And seeing this custom increased, and now the impiety is discovered, it ought utterly to be abolished out of the church.  
Neither doth Basil speak any thing touching Invocation, 
Basilius' his opinion touching Saints or th● holy ones.  he only sayeth, that the memory of saints or holy ones is & aught to be had in estimation, that we may follow their virtues, and he calleth these holy ones, helpers of our prayers, not that they are to be called upon, but because all the blessed in heaven pray for the Church, and commend the same unto God.  
Epiphanius writeth that certain women calling upon the virgin Mary, 
Epiphani●●●  were wont to bear about them the Image of her. 
Idolatry detected by him.  All this business doth he disallow, and calleth it a work of Idolatry. For Epiphanius containeth refutations of ancient heresies, specially touching the Trinity, & a few other matters▪ which author as historical I judge him specially worthy of reading.   

Of Chrysostom.  
Chrysostom's time had then received many corrupt traditions, 
●oannes Chrysostomus vixit cir●iter annum Do●ini. 404. ●piscopus Con●ātinopolitanus.  which he himself rehearsing, doth not find fault with them, as he commendeth those which go unto the monuments or tombs of saints, and he maketh mention of prayer for the dead: He advanceth the Monks life or solitary life with immoderate and false commendations. In his treatise of Repentance where he collecteth together many means and ways of obtaining remission of sins: 
●is errors touching remission ●f sins.  namely, Almose, Tears, and other works, yet notwithstanding, he speaketh nothing concerning faith, whereof aught too be spoken, and that writing of his doth contain many false things, and it is both confused, and also very doubtful.  
The Grecians specially commend his commentaries upon Paul, 
Chrysostom's commentaries touching justification and faith.  where in places touching justification and faith, the whole scope of Paul's disputation carrieth him thither, that he oftentimes repeateth this sentence, That by faith we attain remission of sins for Christ's sake, and not for works or by works. And he saith manifestly, That by faith not only is God loved, but that again believers think, they are beloved of God, although they are guilty by many means.  
In this sentence he signifieth sufficiently well that he taketh faith, 
His opinion touching faith.  not only for the knowledge of the history, but for the trust & confidence through which we believe our sins are forgiven us: & truly this faith doth he separate from works, as from not stealing, not killing, etc. Rom. 13. & he saith that this is the better means of honouring God. Although in deed the declaration hereof be plainer and less uncorrupt, as that formerly set down by Origen: Yet, that notwithstanding is also obscure and doth not in every place agree with itself.  
In the 7. Chap. he roameth further out of his bounds: he sayeth, that concupiscence and affections, except they bring forth external works, are no sins. But yet, if a man diligently and with judgement read those commentaries, he shall find many testimonies of many articles. And although at that time, there was darkness in the Church, yet it appeareth that most men have retained this common judgement, 
A true testimony of remission of sins given in time of Darkness.  That through saith (for Christ's sake) not for our works are our sins forgiven us. Therefore though now and then, the ancient writers spoke not so well their minds, yet in other places may be marked what they mean in deed.  
Touching the supper of the Lord, 
Chrysostom doth not mention of any private mass in his time.  out of Chrysostom it is sufficient manifest, that there was then no private Masses at all. For he describeth the Priest standing at the table, and calling the people too come unto the communion.  
In his little book De dignitate Sacerdotii, he doth learnedly discern civil, & Ecclesiastical authority: he denieth that Ecclesiastical jurisdiction hath any right to repress with corporal power.   

Of Ambrose.  
Many causes doth Ambrose thoroughly touch, 
Ambr. vixit circiter annum 376. Episcopus Mediolatiensis creature 377.  viz. of the Trynity, against the novatians of justification. And although in his commentaries, now and then sentences unlike are found, which seem not so much too have been written of him as to have been set forth by others, yet it is clear, that out of his longer disputations, be held opinion touching Grace, and justification, the very same that wedoe teach.  
That doth his Epistle unto Irenaeus testify upon the 4. of Saint Paul too the Romans, saying: The law worketh wrath. Epist. 71. where he sayeth so: By works of the law is no man justified, that is, by the law is sin manifested, but the fault is not dispensed with. 
S. Ambrose his true testimony touching remissiou of sinews.  Therefore our Lord jesus Christ coming into the world forgave every one their sins, which no man could avoid: and canceled the handwriting of our debt, by virtue of his blood shed for us. This is it where he saith: 
Rom. 5●  Sin did overabounde by reason of the law, Grace did overabounde through jesus Christ. As Saint john saith also, Behold the Lamb of God, which taketh away the sins of the world. john evan. cap. 1. Therefore (saith he) let no man rejoice or boast in his works because no man shallbe justified by his deeds: 
Note his worthy testimony touching justification.  but he that is just, hath this given him from above, because through Christ he is justified. Therefore it is faith which delivereth by the blood of Christ, because blessed is he unto whom sins are forgiven; 
Psal. 32.  and pardon is granted.  
And a few like sentences, are found in other places of this Writer, as touching the calling of the nations. Also, where he sayeth unto the virgin Demetrias: 
Ambroslus ad Demetriadem Virginem.  Neither is a commandment given for any other end or purpose, but that the help and aid of him that commandeth might be sought for. But under his title or name, there are extant certain preparations unto the mass, and certain other vain matters which seem after his time to be counterfeit.   

Of Hieronymus.  
Jerome by his labour did much profit the Church in his translations: 
Sanctus Hie●onymus Stridonensis per totum ●errarum orbem notus in Bethleem illustris habitat, Anno 387.  and though his interpretations upon the Prophets are but slender, yet the exposition of the Histories derived from the ancient Fathers, is profitable. Touching doctrines he wrote few things. Against jovinian, he greatly confirmeth false & superstitious opinions touching man's traditions. 
Writing against iovinianus he confirmeth superstitious doctrine, touching man● traditions.  He dispraiseth marriage, and inveigheth against it with reproachful speech, which is not 〈◊〉 nor seeming worthy for a Christian so to do. He gathereth sentences of Scripture very evil wrested as though they dispraised marriage, as this one, namely, If you live according to the flesh, you shall die. Rom. 8. & such others. And he sayeth expressly, that the woman which marrieth again after she hath been already twice married, 
His mistaking of matrimony:  nothing differeth from a whore. Also he affirmeth, That we must regard, Not somuch what God granteth us; but what he will have us do, as though God would not have marriage.  
Finally after the manner of Ethni●es, he collecteth common places of reprac●●es against the feminine sex and against marriage, of whom a Christian ●●●ght far otherwise too judge. Who knoweth, that the cause of infirnity in both sexes, is the corruption of nature, And yet notwithstanding we must attribute a kind of honour or dignity unto the sex, because God hath so commanded.  
And seeing God hath not in vain created both sex, we must acknowledge that it is the work of God, and an ordinance to be highly esteemed of. Neither is the infirmity of mind less in the men, in accomplishing such things, which are enjoined them. But a Christian ought for God's sake to bear withal and tolerate the imbecility or weakness in the sociates or companions of this life, with are adjoined by God's ordinance, and as the coheir of eternal glory, & he knoweth that it is Gods will we should care for them. as for part of mankind: and that not through devilish pride we should once despise, nor deject them.  
These & such others touching this opinion, might rather have been spoken by way of Christian disputation, them those unreverent reproaches of the sex or kind & of God's ordinance.  
Touching difference of meats, he commendeth ordinances instituted without the word of God, 
His errors touching difference of meats.  as if they were the commandments of God, yea he esteemeth them, for perfection of matter, too serve his purpose withal. It is a foolish speech which he alludeth hereunto, 
Rom. 14.  If thou wilt be perfect, it is best for thee to drink no wine, and to eat no flesh, where he hath not well applied that saying of Paul, where he sayeth: It is best for thee too eat no flesh, (he addeth) If the example thereof offend thy Brother. But seeing it is needful that such superstitions should be reprehended in the church, (for they bring-foorth many errors) we must therefore wisely judge of those and such like sayings so unadvisedly uttered.  
In his Dialogue against Pelagius he doth rightly dispute, 
His right opinion touching man's regeneration.  That man's regeneration may not only be by force of free will: but that it hath need of the help of the holy Ghost. For he rightly denieth that the holy ones of God are without sin, and he alludeth one sentence worthy of remembrance, which is this: Then are we just, when we confess ourselves too be sinners, and that our righteousness cometh not by any merit in us, but by the mercy of God. But afterwards he speaketh not sufficiently to this purpose, 
His misunderstanding of sins.  he understandeth the sins of Saints so touching actual sins: as the burning flames of lusts or anger, and such other like, he understandeth them not, touching the inward and perpetual doubting security and concupiscence. 
In Hieromes writings are many and no small errors.  Therefore it is manifest that in the writings of Hierom there are many and no small errors.   

Of Augustine.  
Augustine handled well many necessary controversies: 
Aurelius Augustinus Bishop of Hippona and Disciple of Hierom lived in Anno. 395.  he refuted the Arians, Manachees, Donatists, and Pelagians. For now in his time, there had crept into the Church philosophical opinions which Pelagius confirmed, transforming the Gospel into philosophy: For he contended that original sin was a matter of nothing, 
In Augustine's time there had crept in Philosophical opinions confirmed by Pelagius.  that men might by the law of God make satisfaction, and that by reason of that external obedience they might deserve forgiveness of sins, that they were just, and that they could merit or deserve by their works everlasting life. But, he said nothing Touching faith in Christ, Nothing touching help of The holy Ghost. This doctrine of Pelagius, 
His error by confirming of Merits by works.  was not of the Gospel, but of Philosophy, as for the most part the opinion of all learned school men, bended the self same way. But that these do annex here unto some monastical superstitions. And now again in our time many do slide away into Pelagian opinions, because they are plausible to human reason. Therefore, Augustine in his time restored afresh and again lightened the doctrine of the gospel touching Grace, 
Augustine in his time restored a fresh the Gospel touching grace and faith in Christ.  & faith in Christ, when as it was almost extinguished. For this benefit, the Church is much bound unto him. Touching Original sin, he speaketh with much more perspicuity, than all others. Also he speaketh more distinctly and more rightly as touching Free will. That by force of free will, man may do the external works of the law and other honest civil works: But he sayeth without the holy Ghost, 
His good Opinion touching the enjoying o● spiritual moti●ons.  men can not have spiritual motions, true fear of God, true faith, and true patience, (that is) newness of life which ought too appear in those that are to be saved.  
He giveth us a profitable difference between the Letter and the Spirit. 
Augustine's profitable difference between the letter and the spirit.  He teacheth us of the free remission of sins. He admonisheth how and after what manner Paul is too be understood of us, where he sayeth:  
By the works of the law, is no man justified. Gal. 2. That he not only plucketh away justification from ceremonies, but also from moral works. The Church had great need of this admonition. Far O●gon, and many which followed him, had spread abroad false interpretation in the Church only with ceremonies was justification plucked away, 〈◊〉 they imagined that men might fulfil the law, and be just through their works.  
Therefore Augustine handleth this question learnedly in his book De spiritu & litera, and affirmeth that Paul also speaketh universally touching moral things, when he denieth us to be just by the law: and also denieth man to be able to satisfy & fulfil the law. Rom. cap. 8.  
This admonition of augustine, and this place of his, to have in remembrance, it shall very much avail us: For because seeing that reason cannot sufficiently discern the hugeness of Original sin and of our natural corruption, it easily slideth away unto those opinions, namely, That it thinketh a man may be able to fulfil the law, and too be just for the works sake. So contrariwise The righteousness of faith is obscured, and true spiritual exercises are cast of from us, namely, Trne invocation, which ought too stay or rest upon the only mercy of God. Like as we are now derided of our adnersaries, which will needs seem wiser than we, and cry out against us, that we do foolishly exaggerate or increase our own infirmity, and fond pluck away justification from works, when notwithstanding, reason understandeth righteousness is meant none other matter, 
Righteousness what it is.  but obedience, according to the law.  
But the doctrine of the Gospel, 
The doctrine of the Gospel what it is.  touching sin, also, touching righteousness of faith is a secret and peculiar wisdom of the true Church, which even a very few of the writers have known, and the sounder part of them have acknowledged the fame, some more obscurely, some more manifestly. The Scotists, and such others, 
Scotistae subtle desputers, This Scotus lined about the year. 1298.  have altogether overwhelmed this doctrine. Therefore after that God hath again now revealed these things in our days, let us diligently defend and maintain this doctrine now manifested.  
Furthermore why do not our adversaries again consider, how absurd a thing it is, too say, that Christ hath delivered us only from the Ceremonies of the law? Again, if our deliverance pertain only unto Ceremonial things, it profited not the fathers, before Moses, any thing at all. And it is needful, that we believe, that our deliverance from the law pertaineth unto the universal Church, from the beginning, unto the end of the world. These things are more amply disputed upon in his little book De Spiritu & litera.  
Finally they altogether know not what the deliverance from the law meaneth, which understand or think the same consisteth only of Ceremonies. 
Deliverance from the Law.  As all men after Adam's fall, are oppressed with sin, with the wrath of God, with death, with great and grievous calamities of this life, with eternal punishments.  
So all men are burdened with the Law, which rebuketh sin, accuseth us, and with eternal terrors slayeth us as Paul saith. 
What it meaneth.  Therefore to be delivered from the Law, is as much, as to be delivered from that accusation, that we be not guilty of the wrath of God, and of eternal death.  
It is not only to be delivered from ceremonies or external shows: but much more rather to be set free from the Law fearing us, cursing, condemning, and killing us: when as in deed an other thing is set before us, for the which we are pronounced just: that is to say, The Son of God, which was made a sacrifice propitiatory for us. 
Examples of the first age.   
So Adam, Noah, Abraham, & all the other Eleete before Mofes▪ were delivered from the Law, were accused of the Law, were exercised with horrible terroures, with feeling of God's wrath and of his Curse But amongst these terrors they were raised up by the acknowledgement of the mercy promised unto mankind, 
Note the Consolation i● the promised Saviour upon deliverance from the Law.  by and through the Lord and Saviour, that should come, and they believed that they were pronounced just, by and for because of the Sacrifice that would come, and not by or through the Law. They knew that sins were not only external trespasses, but an inward uncleanness, horrible distrust in God, murmuring and grudging against God in our adversities, and other wicked motions. And they knew that even the same sin, and infirmity of man's nature or the wrath of God was not taken away by any Law: But they knew that through the acknowledgement and assured trust of the promised Saviour, they should be delivered out of so great miseries.  
And so were they also delivered from the Law moral, 
La moral and the delivery therefrom.  that is, which judgeth and slayeth them, and so were they delivered from the eternal wrath of God, which the Law declareth unto them. They knew that in this their natural knowledge the free remission of their sins was not set down.  
Therefore they required the said remission of sins from an other place. For if they had believed in themselves, that they should so have been made just, when they were without fault, they had utterly fallen down in the agony or vexation of their conscience, but they knew therefore was the Saviour promised, that they might believe they pleased God, yea although they were unworthy and unclean persons. So did they believe, that they were just, not by or through the law, but by and through the Saviour that should come.  
These so great matters doth the deliverance from the law comprehend, which men of secure minds understand not, who know not, what true repentance meaneth, nor what pertaineth unto true Invocation. Finally which are not exercised in afflictions, and either have their minds occupied in carnal pleasures, or are delighted with their own opinions, and despise the word of God: either else, which do wrest it and abuse it, according too their own imaginations.  
Some of our adversaries more subtle than others, 
That some of ●he adversaries ●oe touching Augustine's interpretation 〈◊〉 the interpretation of late writers upon Paul▪  although they plainly see that Augustine's interpretation, and ours also is the true meaning agreeable unto the mind of Paul, and of Prophetical as also Apostolical scripture: yet they exclaim against us, and cite for their purpose the authority of Origen, Jerome, Chrysostom, and I know not of whom: Not because they allow those from their heart: but only too blear the eyes of the ignorant people, lest they should seem to be overcome.  
For surely our adversaries bring not with them unto these conflicts, 
Private hate of the adversaries toward the truth.  a good conscience and a zeal in searching forth the truth, but they bring with them private hate towards us, contempt of the Gospel, & a care to maintain their own force and authority. What the people should or ought to believe touching Christ, or how and in what manner the churches should be instructed, they judge nothing pertaineth unto them: and partly nowadays exercise better invectives or sycophancies, such as Cochelus Wicelius & the like: partly they are Tyran●es, and Champions of Tyrances, which for the opinion of wisdom or virtue, do govern the Counsels of Pope's Kings, and Princes, when indeed they are Homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godless persons of no religion, which altogether suppose that true religion is as fa●ling stories, and for this cause do wonderfully please themselves, that they dare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, far against the thunder. 
Aristophanes That is they be have themselves most shamefully beastly and contemtuously in contemning the mighty and meru●ilous works of almighty God.  As the fellow in the comical writer affirmeth. Yea & yet such will be ready to speak their opinions in Synods or Councils, touching the glory of Christ, whose name they think to be Fabulus.  
Therefore I exhort the godly Readers, first to consider the kinds of doctrine, whether that simply and without cavilling these men do propone the opinion of the scripture Prophetical and Apostolical. Next this, when the Fathers are cited too have good regard: what sayings of those Fathers are most consonant and agreeable unto the heavenly will and word of God. For there is great difference and inequality of the Fathers.  
lastly (as Paul biddeth) too prove the Spirits, the opinion or mind of both parts is to be regarded, and whole scope of their determination is also too be marked. For after that manner do our Adversaries ha●●le their matters, not to make any thing the better by their dealing, but by one precended colour or other too defend their Tyranny, confirm and maintain their dignities and riches. 
An exhortation ●o the Godly ●eaders,   
Therefore at this day Kings and bishops set themselves against the marriage of Priests and spiritual persons, 
In 〈◊〉 time Kings and Bishops set themselves against the marriage of Priests.  because they see that single life is more expedient too the retaining of authority and power, and too the conservation of worldly wealth. And by this means, when there appear signs of a wicked will, in certain manifest articles: it is sufficiently apparent, that they are not moved with the good spirit, but rather that they are the enemies of Christ, 
The causes.  and that they do not in other articles search for the truth. Wherefore let us constantly cast away from us and utterly reject their judgement and opinions.  
Augustine upon the two and forty Psalm, affirmeth, That the regenerate Man is not just because of his works, but by faith. For so he sayeth, In deed fear thou if thou accountest thyself just, if thou haste not the same saying out of an other Psalm, Psalm 130. Enter not into judgement with thy Servant, for if thou shalt execute justice without Mercy, 
Augustine's affirmation touching the regenerate man not just by works but by faith.  Whither shall I go? if thou Lord shalt mark straightly our sins, Oh Lord, who shall abide it? Psal. 144.  
Enter not into into judgement with thy servant because no living flesh shallbe justified in thy sight. 
Psal. 144.  Then here no living flesh shall be justified in thy sight: because, whosoever liveth here though he live never so just, yet woe be to him if God shall enter into judgement with him.  
For as it appeareth in an other Prophet God doth thus chide the arrogant and proud people saying. Why do you contend in judgement with me. You have all forsaken me, saith the Lord. Do not therefore contend with me in judgement, give thy endeavour too be just, 
Confession.  and how much just soever thou be, confess yet thyself to be a sinner: Hope thou for mercy, 
Contrition.  and in this humble confession being secure, speak unto thy soul troubling thee & turmoiling thee on this manner: Why art thou heavy, 
Trust in the Lord.  oh my soul, and why dost thou thus trouble me? Perhaps thou wouldst trust in thy own self: but trust thou in the Lord, & not in thyself: for what art thou in thyself? What art thou of thyself? Let him be health in thee, which received stripes for thee, & he saith, Trust thou in the Lord.  
David in his one and thirty Psalm saith, Who are blessed? Not they in whom the Lord shall find sin, for all have sinned, and have need of the glory of God. Rom. 5. If then in all men, sin be found, it resteth, that none are blessed, but they whose sins are forgiven. This therefore did the Apostle thus commend, Abraham believed God, and it was reputed unto him for righteousness. Rom. 4. Here doth he rightly apply this saying touching faith, and he witnesseth in this place that he understandeth faith is not only the knowledge of the history, 
Faith touching righteousness, how to be understood.  but that it is an assured confidence, whereby we trust without doubting that our sins are forgiven us for Christ's sake. Neither indeed can any man sufficiently understand the meaning of Paul in this point, except he understand faith in this manner. This again (as we say) is ●e●ely to knock at a wrong door, when men understand faith as the knowledge of the history, and not as the assured confidence which we ought to have in the promised mercy of God, for his son Christ's sake.  
And it is no metuel, 
Monks erring all the way in expounding Paul's meaning  that Monks have erred all the way in expounding the meaning of Paul, because even in this place they were foully deceived. And this misty cloud, is at this day a special let unto our adversaries, that they can not so well brook the doctrine of faith, because they rightly understand not the name of faith. Why do they not duly examine and way such sayings of Augustine, as this is, which erewhile I have recited? He witnesseth Paul meaneth this, that Abraham was pronounced just, because he believed, not only touching the promise of God concerning his posterity, but also touching the forgiveness of sins for Christ's sake.  
Such like sentences shall a man meet withal in Augustine every where, 
Augustine believed touching grace and faith the very same which the later age teacheth.  which sufficiently show, that he believed touching Grace & faith, the very same which we do teach. Like as in his book De Spiritu & Litera, he saith thus: By means of the law we fear God but by faith we flee unto the mercy of God. Lo here doth he manifestly discern between the Law and the Gospel.  
And although now and then in his writings there happen together as it were certain figures of speech not sufficiently well expounded or inconvenient, yet these are to lie attributed to the times, because the custom of the common people, had received certain figures, as namely the name of Merit, and certain others. And these could not the learned then put away. More over neither were the writers themselves sufficiently accustomed unto disputations, and what misty cloud of ignorance was in the Church at that time, 
Pelagius his heresy in estimation.  thereby might be esteemed, so that the wicked opinion and heresy of Pelagius was entertapned with so great joy, that Augustine and certain few others, could not abolish the same again out of their churches without great conflicts and controversies.  
But as touching Ceremonies, 
Ceremonies in Augustine's time.  if any man object unto us the time wherein Augustine lived, let him know, that in deed all the rites or ceremonies of his time did not please Augustine▪ for he complaineth that many superstitious opinions than remained still in the Church: 
Man's traditions better esteemed then the commandments of God.  That man's traditions were esteemed better than the commandments of GOD, and that ceremonies were so increased: that the 〈◊〉 of the jews in times past was more tolerable, than of the Church in Augustine's tyme.  
His words are these unto Ianua●ius, in his 119. Epistle. Yet notwithstanding the same Religion, which in a very few and most manifest sacraments of honouring GOD, The mercy of God would have to be free, do they suppress now with servile yokes, that the state of the jews was more tolerable to them in times past, which were yet subject unto God's laws and not unto man's.  
And first touching man's traditions, hèe sayeth, All this kind of matter hath his free observations. And afterwards he willeth that unprofitable traditions of men should be cut off. 
Note, Augustine's sound judgement touching the overthrow of man's traditions.  Therefore by this it appeareth, Augustine doth not so allow the ceremonies of his time, that he would tie or bind the Church unto that rule: for there were many things then received in the Church, which in deed himself doth not at all allow of: Nay rather he would those too be found fault withal, and reform: And certain other things there were, which after the manner of his time he observed: So that we all do yield much unto present manners or fashions of their tyme.  
In this man's time speeches of Purgatory began every where too wax rife: 
Sermons touching Purgatory frequented in Augustine's tyme.  which he neither refuteth nor confirmeth. Only he declareth, saying there were certain persons which so thought that the souls of the godly were purged, after that they departed out of their bodies: But in his 9 book of Confessions he requireth of God in his prayer for his mother departed, in these words, Lord inspire thy servants, that they may remember my father and my mother, at the Altar. Neither doth he require any thing more. Now although this be spoken modestly by him: 
S. Augustine's words of prayer wrested by the Papists 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 augustine's tyme.  
And there were vows accustomably used at that time, and the Question was asked, whether marriages after vows contracted might be dissolved, yea or no. Touching this matter, 
Augustine's affirmation touching marriages contracted.  the opinion of augustine is extant, in decretis 27. q. 1. c. Nuptiarum. Here, although augustine attributed more unto vows than was convenient, yet he pronounceth that marriages contracted after the vows, are not ●oo be dissolved. And he affirmeth them too be marriages, indeed: Because the one person ought not return unto the vow again with the injury of the other. Neither is the bond made frustrate between both persons▪ yea although one of them have brought with him the changing of his former purpose. These things briefly doth he speak in that text. But the error of vows was then of more valour, than this mitigation of augustine. Therefore the constitutions which afterwards followed in the church did separate and divorce Marriages.  
Augustine also then saw that this distraction was faulty: 
Vows reprehensible.  but he did not sufficiently consider what fault might be even in those vows themselves which was a more obscure and dark thing to be discerned. For he was overcome with vulgar opinions of his time: Now was the custom received of making vows: A number living in that kind of life were greatly marveled at, and admiration of such hindereth or hurteth judgement. 
Many errors wrapped in popish vows.  He therefore did not at all dispute whether vows were of force yea or no, when as indeed there were many errors wrapped in them, they were accounted for worshipping of God, for a singular merit of righteousness, for perfection, also to a great many they were impossible. These if he had first refuted, he might the better been able to have prohibited the separation and divorce of such marriages:  
Therefore it is manifest, 
Augustine's time had many abuses, whereof some he was against.  that in those days there remained many abuses in the Church, whereof although Augustin was against some of them, yet he took in good part others some, which after they be discovered, ought not too be defended. Moreover, although the examples of the ancient fathers were after a sort dissembled in their time, yet now ought they not at all to be applied for the confirmation of greater abuses, as for example this consequence is of no force. As admit Augustine biddeth that prayer be made at the altar for his mother departed, Ergo, Masses are too be allowed for those which are dead. Or else, certain persons in Augustine's time did think that there was a Purgatory. 
A weak argument wresting the application of authorities by the adversaries for their masses, pardons, etc.  Ergo, Masses, pardons, and other foundations devised for the dead are to be allowed. For as yet in Augustine's time these monstrous impieties were not at all heard of, although, by little & little the seeds of such impiety were sprinkled.   

Of Gregory Romanus.  
Gregory entered into the Popedom, Anno 593. 157. years fully expired after the death of Augustine. 
Hic Gregorius contra animi sen●tentiam Pontifex electus anno. 593 Long oberdi.  In the mean time many Barbarous nations flocked together into: Italy, as the Goths Lombard's and their confederates. And not only the studies of learning were put too silence, and the Churches were neglected: but also, those same Barharous nations which possessed Italy, either brought in with them, or easily received amongst them many superstitious opinions. Therefore in short space after increased many abuses and that greatly. 
Increase of errors.   
During that troublesome state of Italy it seemed a peculiar felicity too be out of the country too dwell a far of in some solitary place, either without their household, without children and not too behold the destructions of their Cities, and spoiling of their native country. 
Virg. A●neidos. 2  For it is a miserable thing too say that which Aeneas sayeth: Et quorum pars magna fuit. Signifying that he himself was one of the chief beholders and sufferers of the trouble. Therefore men of modest conversation, which kept houses and families did think those which lived solitarily to be happy for their tranquillity. 
Monks had in great estimation where & when.  So increased the admiration of men to wards Monks or solitary persons, and many began to seek for and to love solitarily by places.  
Moreover barbarous people marvel at, and are in love with new fashions, which have a show of excellent godliness, and as it were of fellowship with God. 
Barbarous people marvel at ●hose strange ordinances.  It was therefore not too be marvelled, if than the crews of Monks increased, & that plausible opinions touching that kind of works, did spread further abroad, and that the light of the Gospel, touching true faith, and true worshipping of God, was then extinguished.  
Also the Barbarous people were well pleased with the worshipping of Saints. Afterwards when it was once received too reverence or honour them, 
Worshipping of Saints.  namely, the saints with Images and peculiar temples after the Heathenish manner: the custom increased by the imitation of those in great authority. And by little and little it came to so great ungodliness, that this worshipping of Saints in these later days differed nothing at all from the manifest Idolatry of the Ethnics in times past. 
Idolatry.  For, they now called upon S. Anne, S. George, and others, none otherwise than the Ethnics did upon juno, Mars or Hercules. They ran to their Images, and the Bishops with great authority confirmed that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolomaniam mad worshipping of Idols, yea and their doctors and learned men commended them for so doing. And in such kind of worshippings consisted the whole sum of religion. 
Ignorance in them, touching invocating vp● Christ, etc.  But all this while, touching invocation upon Christ, & touching faith in him, there was great silence amongst them.  
The beginnings therefore of such and so great impiety were too be taken heed of, which indeed Gregory himself greatly confirmed, 
Gregory confirmed many ungodly exercises.  who first than instituted the public ordinance of calling upon saints: who commanded that Temples should be dededicated too the bones, and dust of those Saints. And also at that time crept in an opinion touching the oblation of the body and blood of Christ, 
Profanation of the Sacrament.  too be made: for the dead. This opinion brought forth horrible profanation or abuse of the Sacrament.  
Therefore although after Gregory's time greater darkness ensued, 
Errors in Gregory's time.  yet notwithstanding these errors at that time remained in the Church. A false persuasion brought in by Monkery: Of works devised without the commandment of God: praying unto Saints, and the oblation of the body of Christ for the dead. These errors afterwards haled with them great ruin of GOD'S Church. Therefore the state of Gregory's time may not be a sufficient rule too reform the Church, which thing the more evident that it may appear, I will first recite more manifest faults in Gregory, and afterwards I will dispute upon a few things pertaining to the lords supper.  
Gregory in Libro 3. Epistol. in that his Epistle unto the Bishop of Catanea in Cilicia giveth charge that Subdeacons or Deacons should not use the company of their wives, 
He forbiddeth Subdeacons & Deacons to have the company of their wives.  which they had married before they were ordered. When as in deed the people Siculi before their time had observed the manner of the Grecians, and did not forbid the husbands to use the company of their wives. This fault is here now sufficiently manifest. For no godly person can allow the separation or divorce of lawful matrimony. He telleth that there was one called Speciosus which had rather leave and forego his function of being Subdeacon, 
His first error forbidding of marriage.  than too want the company of his wife. This whosoever he was, no doubt was endued with sounder judgement in this point, than they which sought the separation or divorces of such marriages.  
This increased the offence of Gregory, that he would have this tradition to be received in the Churches of those people called Siculi. Which at that time according to the decrees of ancient Synods or Councils, retained still marriages in all their Ecclesiastical degrees, neither did they burden their Deacons with vows, or any other persons. 
His artrogancy and tyranny.  Why doth Gregory here take upon him the rule and government of other Churches? When as indeed he declameth so tragically that he abhorreth from the name of the universal Bishop. Further more, why doth he there disannul marriages, where the Deacons are not burdened with vows? Why doth he not here stand in awe of the authority of former Counsels? This fault where it containeth manifest ungodliness and tyranny it is very evident, that this age wherein Gregory lived, was not without great errors.  
And how unjust is he again towards those, which at their father's request were from their infancy brought up in monasteries, 
His second error touching young men brought up in monasteries.  and afterwards being young men desired an other kind of life. Touching these he answereth again, that it is wickedly done of such too forsake that monastical life. This straightness is not so much therefore to be found fault with, because it was made an injury too that young age: but also because it greatly established superstitious opinions, touching Monkish traditions.  
The third offence in him I will also add hereunto, 
The third error of Gregory in being seduced by night visions.  which is manifest. He was seduced with night visions too allow or bring in the oblation of the sacrament for the dead. He maketh mention of two, which after their death, had served in baths. Whereof the one required that oblation of the Sacrament might be made for him, that he might be delivered out of those pains and punishments. From these visions he groundeth doctrine in the Church, contrary too the express word of GOD, as it is written. Deut. 18. Thou shalt not ask counsel at the dead: 
That is, will they refuse too be taught of the Prophet who in the mouth of God and seek help at the dead which is the illusion of sathan.  and as it is also written, Esay 8. Should not a people inquire at their GOD? from the living too the dead. Ergo, what kind of state ●oever the souls of those departed, are in after this life: Yet notwithstanding, from visions orsights we ought not to take any dotrine of confirmation or otherwise. And again who seethe not that it is a feigned fable, where hee saith, that after death men became bathe keepers. This fable is like the feigned tale of the daughters of Danaus, which draw up water with a siue.  
We have not here determined to recite this Catalogue, 
The authors purpose upon the confutation of Gregory's errors.  because we would add hereunto the confutations of his errors, which else where are 〈…〉, I only meant here to rehearse his faults, to the end it might appear that they are 〈◊〉, which were so greatly in love with the fathers, as though they had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alia● Innoxii, Men blameless or without fault and never do disagree from the express word of God. Although therefore the better learned Fathers now and then do somewhat to the purpose admonish us, yet we must even judge of them by the word of God.  
Therefore, omitting other confutations, I will now further add certain things briefly, 
Oblation for the dead confuted by 〈◊〉 arguments.  touching oblation for the dead. We need not inquire, whether there be any Purgatory yea, or not this question pertaineth nothing too the oblation. Although there were a Purgatory, yet it is wickedly done too offer the Sacrament for the dead. There are many most strong arguments to prove the same.  
The first is ungodliness, too ordain a tradition in the Church without the commandment of God. Again, the application of the lords supper for others, is made without any commandment of God, or testimony of Gods will. Ergo, without all doubting this application is wicked.  
Many sentences confirm the Mayor, 
Confirmation of the Mayor.  as namely this. Thou shalt have none other Gods but me. Exo. 20. Lo here the worshipping of strange Gods, is by express commanndement forbidden. And hitherto pertaineth that saying, Esay, They worship me, in vain, teaching traditions of men. Again. S. Paul saith, Rom. 14. Whatsoever is not of faith, is sin. Furthermore woorshippinges or service without the commandment of God, can not be done by faith. But the world perceiveth not how great a sin it is, too ordain worshipping without the commandment of God, too depart from the word of God. Of this mischief the Prophets do greatly cry out & bewail the blindness of men, which with horrible boldness do appoint traditions and opinions touching the will of God, neither retain they the word and ordinance wherewith god hath manifested his will towards us. Themselves being blind too seek after God, by other means. 
Confutation of Sacrifice for the dead.  For it is manifest, that Christ himself never delivered the Sacrament, to have it applied for the dead. For what mention is there made of the dead? 
〈…〉  He bids us Celebrate his supper, 
〈…〉  that we may have in remembrance his death & benefits. Are the dead then present with us, too remember these with us? But I will briefly add unto these other reasons also.  
The second reason: this sentence to ●rue & assured which by no means may be 〈◊〉 or denied, The just man liveth by his faith. Abac. 2. 
Forgiveness of sins, what & how they are granted us.  Wherefore, it is needful that in our life time we do receive forgiveness of our sins at God's hands. And it is impossible, that forgiveness of sins should be granted too any person, by or for any kind of work done, or sacrifice offered by any Priest. Causes obscure, and doubtful, require long disputations. This error, touching oblation is refuced by so evident and firm arguments, that they require not at all any long declaration. The doctrine touching forgiveness of sins is certain and manifest. No man may have remisiion of sins, except by his own faith he receive the same. This opinion if any man go about too take away, he doth then blaspheme and injury Christ himself. 
Confutation of sacrificing of 〈◊〉  Ergo they blaspheme and injury Christ, which do feign that the same oblation can deserve remission of sins for the dead.  
The third reason: 
Use of the Sacrament rightly applied.  the use of the Sacrament only profiteth them, which using the same, do remember the death and benefits of Christ. Ergo it is impossible that this work should profit them that are dead, which neither use the same themselves, nor do make any remembrance of the death of Christ. The antecedent is manifest, by the institution of Christ, because he biddeth us celebrate this mystery in remembrance of him. And we ought not by Imagining too add any thing unto the institution of Christ, if any man imagine more things, if any man transfer the same unto the dead, he doth wickedly defile the institution of Christ.  
The fourth reason: The scripture sayeth manifestly, Blessed are the dead, which die in the Lord. Rom. 8. The body dieth because of sin, 
justification of the Spirit in this life.  but the spirit is life for righteousness sake● (that is) they that are justified in the spirit, so long as they carry about them this body where in are as yet the remnants of sin, they are afflicted in divers manners, too the end that by calling upon God, faith, knowledge of GOD, and spiritual newness of life might more and more increase in them. But the body being once dead, the remnants of sin are abolished. And Paul saith manifestly. That the spirit liveth for righteousness sake. That life of the spirit justified, is not fear, or feeling of God's wrath, But is joy in the holy Ghost, as Paul sayeth. Rom. 15. Therefore there are no pains of Purgatory.  
Christ said unto the converted thief, This day, thou shalt be with me in paradise, that is, in a peaceable and blessed life, and not in pains or horror. Therefore the Souls of the just do not go down too torments, but ascend up unto spiritual joy and peace. In this life the godly are still exercised with horrible afflictions, because GOD by a wonderful determination will have his Church Subject unto the cross and too taste such afflictions as Christ himself did. So Adam, Isaac, jacob, joseph, David, Esayas, Hieremias, john Baptist, and others the lights of the Church were in calamities and perplexities, 
The just and righteous are ever exercised with afflictions in this life.  the greatness whereof no man can declare. Therefore Peter sayeth: Humble yourselves under the mighty hand of God. 1. Pet. 5. For although such are the afflictions which the Godly suffer in this life, while they are in the flesh, yet notwithstanding this, after they be once dead, why is it said that there are such punishments? For as much as these afflictions are by GOD preordained too acknowledge the remnant of sins in the flesh, and to work repentance of sins even in this life.  
But after death, there is then no place of repentance: Like as Paul plainly affirmeth. 2. Cor 5. Every one shall carry with him those things which he hath done in the body. And the Psalms do also teach us this moreover: The dead shall not praise thee, Lord. Again, Because there is none is death, which shall remember thee 112. Therefore it cannot be affirmed, 
Confutation of Purgatory.  that any after death are yet tormented, to the end they might repent them of their sins.  
If our Adversaries do say, That those torments are not therefore laid upon them, that thereby repentance might grow: but that they should be as satisfactions for sins here committed, this opinion is a great deal more too be refused. For the doctrine of Satisfactions, which the Sentenciaries have devised, is both false and ungodly. 
Confutation of Satisfactions.  And truly very many lies & false imaginations have been heaped together into those disputations, even as it were into a sinkehole and filthy puddle, namely, of Purgatory, of vows, of oblation for the dead, & many others. Seeing therefore, that purgatory (as they call it,) cannot be affirmed, it is a kind of ungodliness so to institute an oblation, to deliver the dead out of torments. Although yet if there were any purgatory, yet could not the supper of the Lord be transferred for the dead.  
But why do I here dispute? The first mention of Purgatory began of sights or visions, 
From whence Purgatory took his original.  and afterwards for lucre sake was confirmed, and is now defended and maintained of the Pope's Cardinals, bishops, and Canons, which are manifest Epicures, and with great security do contemn the judgement of God. And whatsoever touching punishments after death such persons read, they accept them as Poet's fables of Ixion, Sisyphus, Tantalus, or such like, and do deride the foolishness of others which affirm that God hath appointed everlasting punishments for the wicked.  
At this present, 
The Greeks oration exhibited touching Purgatory which is referred unto repentance in this life.  therefore I let pass any further to dispute. The Grecians exhibited up an oration, touching Purgatory, at the Council of Basil, which oration at this day is extant in the Library of Phortia, wherein they dispute touching that place of S. Paul 1. Cor. 3. Which place the latter age hath wrested to confirm purgatory. Whereas it is manifest, that the same place intreteth upon repentance: namely, He shall be saved, so yet, as it were by fire. 1. Cor. 3. Ergo, he would that the offender should be corrected or amended by repentance. Wherefore, he speaketh touching this present life, wherein is the place of repentance. Surely it is true that is said, The Speech of truth is simple and plain. When Paul speaketh of repentance: 
Euripides.  this place cannot be wrested to the pains or torments after death.  
Touching that place in the book of the Maccabees, there is also a most plain answer: The truth is not the more corrupted by the errors of things done, sayeth the man of law. And Demosthenes disputing against Aristocrates reprehending lewd examples, sayeth, Suffer us not to say that this hath been done, but that it is meet and right to be done.  
The sacrifices offered by the Levites did not take away sins from before the face of God: 
Sacrifices of the Levites did not take away sins before God.  moreover there was none at all then instituted for the dead: Ergo this hath been an error in later times, too offer sacrifice for the sins of the dead, as the jews received oftentimes other corrupt & lewd traditions amongst themselves. For the nature of men is prone unto superstitions, even in all ages. 
Tradition of the jews.  Therefore in as much as that example is repugnant to the scriptures it is not to be cited at all too confirm superstitions in the Church. These for the most part are the chiefest things which are cited touching Purgatory. And therefore I have here placed this disputation that it may the more appear that Gregory's fault or error evidently (which hath confirmed the oblation of sacrifice for the dead) is manifestly repugnant unto the Apostolical doctrine.  
Which thing seeing it is so, the Canon also of the Mass (as they call it) is to be reprehended, wherein is mentioned, That oblation of sacrifice, was made too redeem the quick and the dead. What boldness was this to transfer the Sacrament for the dead? when the institution thereof speaketh so plainly of them which be living, and of the remembrance, of the death of Christ?  
Gregory writeth that one Scholasticus (as he nameth him) did make this Canon. 
Note touching the Author of the Cannon of the Mass.  But whosoever was the author thereof, and which compiled this Rhapsody, that cannot be denied, that the Latin Canon differeth from both the Greek Canons, although neither yet do the Greek Canons agree with themselves, but they do differ in notable places.  
Thus much have I spoken touching Gregory. Neither will I add hereunto the Writres of later ages. For the doctrine of the Church afterwards went further out of course. And the Tyranny of the Bishops of Rome increased also, when as Gregory even yet himself refused and greatly dispraised the name of the universal bishop, 
Name of the universal Bishop refused and dispraised by Gregory.  as certain his Epistles in his third book of Epistles do testify the same.  
I could annex hereunto the complaints of ancient writers touching the covetousness of Bishops and the ignorance of them, 
Testimonies of abuses in the Church of former time.  in times passed, which if there were no other thing, yet in this point they admonish us. That the Church ought not too be governed according too the Example and state of that tyme. But in the revelation of saint john, 
The revelation of S. john a testimony for the Church in all ages.  there are horrible Figures expressed, which no doubt signify the ages of the Church, and do show that wicked Teachers shall forthwith swarm in the Church, and shall with Tyrannical rule oppress the truth.  
And the Histories of Councils do show how great rage hath possessed the minds of very many bishops, 
Testimonies of Councils against ambitious and subtle enemies of the Church.  which too defend their ungodliness, have by wonderful Subtleties kindled the hearts of Princes, and of the Common peo-people, as now the Bishops of Rome, and other Bishops by all cunning sleights endeavour themselves to provoke the minds of Kings to raise up civil wars in their territories and dominions.  
Basilius in the end of his book De Spiritu Sancto, 
Complaint of Basilius upon the Bishops and state of the Church in his time. Anno. 370.  with what tragical complaint he doth bewail the fury of those Bishops in his time and their impiety: He declareth, that they sought to defend their wicked doctrine by seditions, and by slaughter of the people. And he writeth unto the Italian and French Bishops in this manner.  
Euersa sunt veritatis dogmata, Confusae leges pietatis, Ambitio non timentium Deum, rapit gubernationem Ecclesiarum. Nec additus est ad honores, nisiper impietatem, ut quisque est ratiocissimus & audacissimus, in lacerandis p●js & veris dogmatibus, ita maxime dignus Episcopi honore judicatur. Perijt gravitas sacerdotibus conveniens: desunt pastors, qui erudition gregem Domini pascant. which may thus be englished. 
Basilius in libro de Spiritu Sancto Touching abuses in his time.  The doctrines of truth and religion are turned upside down, the laws of Godliness are confounded, desire of promotion in those that fear not God, greedily catcheth hold upon the government of the Churches. Neither is there any other way unto honour and dignity, but up ungodliness. And as every one is most ravenous, and fierce in dismembering and rending in pieces the godly & true doctrines of the church, so is he specially judged worthy too enjoy the dignity of a Bishop. Gravity befitting the Ministry, is utterly gone: And the Sheapheardes that should feed the flock of the Lord with learning, are wanting.  
So and in such manner doth he describe the Bishops in his time: unto whose vices the latter ages have added Lordly rule and Tyrannies.  
Seeing therefore it is manifest, 
The Church must ask counsel at the word of God.  that that age was not without faults, we must grant unto the Church, that touching doctrine she would ask Council at the word of God, as the heavenly Father hath commanded, That we should hear his Son. Mat. 17. And David sayeth in his 119. Psalm, Thy word is a Lantern unto my feet. etc.  
These testimonies touching the faults of ancient writers, 
Protestation of the Author touching the foresaid Testimonies.  (although I have overpassed many absurdities) I have not gathered to that end that somewhat of their true praises might be thereby diminished. For I believe the most part of them in those points, were both godly and excellent men, and certain of them no doubt have well deserved, to be well thought of. But yet they themselves would not that their own words should be preferred before the doctrine of Christ. Moreover even these our adversaries which object unto us the authority of the fathers, 
adversaries objecting the authorities of the Fathers do very much abuse them.  do also abuse very much the testimonies of them. Although in those days the seeds of errors were first sown abroad, yet so pernicious abuses had not as yet crept into the Church. There was at the beginning a certain manner of calling upon Saints: But afterwards how much wickedness followed? Therefore the declamation of Nazianzen is not too be cited, for so much as that Age of his was ignorant of this new devised Idolatry.  
But why do the Adversaries lay for themselves the authority of the Church, 
adversaries allegations and contention.  when as they contend not with us, touching doctrine, nor touching Religion, but concerning their sensualities, and promotions, they will not have their peaceable estate too be troubled? This is one and the only cause why they desire our subversion. For there are certain opinions more clearer than the Noon day. And yet because they would oppress the same, they put in practise open cruelty, 
Adversaries in seeking to oppress the truth, kill and slay innocent person● for marriage sake.  they kill and slay the Godly, learned and good men, yea and the Ministers of the Church for marriage sake. Where shall a man read this in any place, as touching any barbarous fury, that men should be killed and slain for honest marriage sake? If they allow the ancient Church, why do they not follow the first times? Do they think that either Ambrose or Augustine would have allowed of this cruelty in punishing the Innocent Persons? No sure, they utterly abhorred this beastly cruelty, and openly witnessed that these chief Bishops the authors of this cruelty were not the members of the Church, but the Instruments of the Devil: and without all doubt the said Fathers, Ambrose and Augustine took upon them, the defence of Godly Ministers, women, children, and again of so many nations which are of affinity or liable unto this cause.  
But after that I have now declared, which is the true Church, and that it is manifest that we faithfully retain still and maintain the Doctrine of the Catholic church of Christ, 
The total sum and scope of th● Autor● purpose in this woork●  set down in the Prophetical and Apostolical Scriptures, and in the Symbolles or Creeds: it is plain that we believe and hold opinion, as the Catholic Church of Christ doth. Also I add here this also that the chief writers, viz. Ambrose, Augustine, and a few others, do hold all one and the self-same opinion, if they be aptly understood, and if a few certain things be borne withal in them, which in their time came not into controversy at all.  
Touching the liturgy or public service it is nothing to be doubted, 
●iturgiae.  that there neither was any private Masses more to be sold for money, nor yet Funeral Masses, before Gregory's time, 
●o kind of Masses before gregories tyme.  neither began the manner of calling upon Saints too be had in estimation a long time before Gregory's days.  
And the Law of perpetual single life, is very lately ordained, 
Single life ●●tely ordained.  which is not defended, nor maintained for any other cause, but that single life is more commodious to maintain worldly wealth. And they offer manifest injury unto the word of God, which affirm that marriage of Priests is repugnant unto God's word.  
Concerning Repentance, Forgiveness of sins, 
Repentance ●●rgiuenes of ●●nnes and justification.  and justification, which we say men for Christ's sake do attain: and not by means of their works: Also concerning satisfactions, touching the keys, touching man's traditions, and politic affairs, our Writers have disputed many things more plain, than the ancient writers have done. Which notwithstanding (as it appeareth) are agreeable unto the perpetual minds of them, which were more learned and more skilful than others in spiritual matters, who indeed if they had read this exposition and method, according too their Godly zeal, would sincerely have allowed the same. As I hear say a certain excellent Divine of Paris, confessed that he better understood Augustine's mind touching justification, by the exposition of our writers.  
I know there may many things differing and disagreeing from our opinions, 
Out of the ancient writers some bees gather Honey, and some spiders suck out poison.  be gathered out of the Ancient writers: And every man for his own purpose borroweth there as seemeth to him commodious, so as The Bees gather honey, and the Spiders suck poison out of the self same flowers. But be it far from Ecclesiastical judgements to use Sycophansies, or better, invectives, I do not appeal unto all writers, but unto the best, as Ambrose Augustine, and so far forth as others agree with these, which seeing themselves now and then too have spoken things repugnant, they shall here pardon us if we reprehend certain things in them. To the end we would follow the manifest and true meaning of the word of GOD, and that we would not depart or start from the Symbolles or Creeds: But hold still firmly that which they both beheld and desired too retain, but yet now and then could not expound the same. For it is nothing at all too be doubted, that this kind of Doctrine, which we profess, is the self same true consent and agreement of The Catholic Church of Christ, as the Symbolles, the more sincere Councils, and the better learned Fathers do show the same effectually. These things do I answer unto the more discreeter sort of Readers, which object unto us the authority of the Church or of the Fathers. 
New-fangled sort of Philosophical Divines and wise worldlings.   
But there is a certain new-fangled sort of wise men start up, who seeing they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of no religion, yet they will not have any controversies to be handled touching Religion: they can commend well peace and concord, they abhor all those which by any manner means sow discords, these they judge worthily as a pestilent or filthy kind of people, & as the plagues amongst men to be utterly removed. This is that one philosophy of the Pope's Cardinals, Kings, Religious Monks and very many others, which will be counted politic, who will not have their leisure too be once interrupted, they will not have their dignity to be diminished or impaired, they hate the doctrine which seemeth too hinder their profit, and again every one hath his sundry devise. Of all these, this is one voice in the counsels of Princes, namely, That there should be no changes made: That the concord of the church, and the authority of ordinary power is still too be retained Moreover they have their Rhetoricians, 
Omphalius a flug and subtle supporter of the Bhurche of Rome and common wealth in these later days  and eloquent orators which set forth the most earnest speeches, and writings to that purpose, which too be named here, is no need at all. For the writings of many are extant: but amongst all them, Omphalius hath lately provided him his patched fragments. In his beginning he handleth his matters likeas if he were Solon, or some Areopagita, he declameth of the dignity of laws, he dispraiseth seditions and the contempt of the laws, he rehearseth how sweet the harmony of order and good government is in the common wealth, which the laws do cause.  
Furthermore although he nameth us certain things, yet notwithstanding he showeth sufficiently whom they are which he specially inveigheth against. He declaimeth against us which have shaken of from us certain Tyrannical and ungodly laws of the Popes. And although indeed I think that he spoke not these things without reward: Yet notwithstanding seeing the same things are spoken of many notable and eloquent men, I will not here dispute what this fellow seeketh or goeth about.  
All this kind of Orations or speeches doth belong only too confirm the minds of mighty men that no modest and godly Councils should be heard: 
The adversaries captions preaching instigate the minds of mighty personages against the truth. Psal. 8.  and moreover, that being inflamed by them, they may then exercise unjust cruelty over the people. But as David required of the Lord, That the Councils of Achitophel should note prevail: So do we pray to God that the eloquence of these Rhetoricians may never be able to oppress the truth and glory of Christ. And seeing it is written, Out of the mouths of infants & sucking babes, hast thou made perfect thy praise. etc. 
Luke. 23.  We will hope well, that God will vouchsafe not to be absent from us in refuting these slanders, and in advancing of the glory of Christ.  
I know it is plausibly spoken of some touching the dignity of laws, 
Dignity of good laws in the Church and common wealth.  of peace and common tranquillity. I am not so void of learning, nor so unskilful in the custom of civil life. But I think also that in the common wealth, those burdens are to be borne withal touching common tranquillity which may be tolerate without impiety. Touching that kind of burdens let these sentences be of effect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That an inconvenience which is well placed, let it not be removed. And as Plato said, That as of the doting father, so, of the fond foolish country, are the fashions to be borne withal. These things are rightly spoken touching charges or functions in the civil society of men, which being without ungodliness are borne withal: But this Philosophy is not transposed or applied to subvert the glory of god. Errors of doctrine, & Idolatry ought not to be dissembled: 
God's comm●●demnent, how to be preferred.  Like as our saviour Christ saith, If any man shall deny me, I will confound him.  
The first precept saith, Thou shall have none other Gods but me. Exod. 20. This is too be preferred far beyond all human matters, laws of men, governments, ordinary power, peace, country and concord. There is nothing more honourable than these titles, but yet the name of God ought to be preferred before all these.  
The Prophets and the Apostles, 
The Prophets and the apostles loved their country and the welfare thereof.  without doubt, (if ever any did) loved specially their country and tranquillitey thereof. And yet notwithstanding they were even compelled to reprehend ungodly traditions, and wicked opinions. And surely Christ confesseth of himself, That he doth bring a kind of doctrine into the world, which should be as a fire, which should kindle great discords, etc. 
Needful it is that there be conflicts in confirming the truth.  For it is needful that there should be conflicts touching the confirming of the right ordethowe to worship and serve God, because the Devil burneth with horrible hatred against god, and so much as in him lieth, endeavours himself to extinguish the word of God, and stirreth up ungodly men against God, and with himself draweth most flourishing kingdoms unto destruction. With these enemies hath Christ continual warfare.  
Wherefore, seeing it is needful that godlynnes must reprehend and abolish ungodly traditions, the Prophets and Apostles can not choose but be the authors of mutations. Although in deed politic wisdom abhorreth the name of such mutation. And the godly (which doubtless are not all fools or unwise) do understand how much difficulties or dangers, these mutations do bring with them, yet a Christian heart preferreth the commandment of God, 
A Christian har● what it doth in time of 〈◊〉.  and with a heavenly courage receiveth thankfully all controversies, and understandeth well that these are governed by Christ, unto whom, (as the Prophet saith) all things are in subjection.  
These things briefly do I answer, not so much unto the Oration of Omphalius, as unto the arguments of these wise men, 
Answer of the author unto Omphalius & other newefangled wise men.  which in all their determinations, do preach as concerning eschewing of mutations, and the retaining of concord. And although these godless men now adays do make a test of this answer, yet is it profitable for the godly to consider these arguments: lest that feigned show of wisdom terrify men's minds from Godliness, and the profession of truth.  
And I write these too the end that youth should be hereby specially admonished. Ungodly people whereas they do ensnare the minds of many nowadays, with their enticements, with preferment to riches, & other worldly commodities: So do they also again keep them fast entangled with these persuasions, namely that mutations are to be esehewed, that men ought to embrace & brook well ordinary power, and maintain the present state of their common wealth. These (how far they are to be commended) Christian must be premonished, that they do not forget this precept: Thou shalt have none other Gods but me. Exod. 20.  
I am sorry too see that certain excellent wits, 
wise wordlings men pleasers.  do together conspire with the ungodly of our age, and are as very firebrands, to inflame Chrstian Kings unto cruelty, and to the establishment of ungodliness. That is a virtue worthily befitting mighty personages and excellent men, chief too bestow their industry and whole power, and authority in setting forth the praise and glory of God. 
The true purposed scope wherein all men ought to bestow their time & travel.  This aught to be the purposed scope wherein all men ought too bestow their time and travel, that every one in his place or calling so much as in him lieth, bestow some diligence towards the preservation and conservation of the Heavenly word of God. As for other abject parasites which set forth taunting and reproachful books, I will not as here speak of them, which are of that sort of flatterers, such as Dionysius Siculus Fostered in his Court which took up the tyrants spicle from the ground, and licking it with their tongues, declared abroad that it was more sweeter than that same Nectar. I return now unto those wise men of our time, of whom some feigning too be of the true religion, after that they see absurd superstitions of former times can not be excused, they apply more smother interpretations, unto their alleged rites and decrees, because they may covertly establish ungodliness by reserving still customs and corrupt decrees.  
Such a book is there now set forth at Colen under the title of Reformation. And I bear report, 
Cardinal Contarenus his words against the Lutherans.  that in Italy the Cardinal Contarenus was wont too say, these Lutherans had done injury unto the states of Rome, when they ascribe unto them the offences of the common writers, as of the legends, written, of that work called Dormi securè, and of such other like writers and their works: That the chief prelate's of Rome were never of that judgement, or else allowed those foolish fables. So now, they turn quite from them these faults. And I know that there are very many every where, which by this new and strange kind of coming, do seek to themselves commendation of singular, wisdom, which for that cause are specially injurious towards us, that where many things are borrowed by them out of our books which we have corrected, & they deck themselves with our feathers, to the end they may blear the eyes of the ignorant, yet notwithstanding they allow us evil recompense for their teaching. For they rease not to exercise cruelty towards us, and again, they think not that this new sophistry may in time to come be the extreme and utter destruction of the true religion.  
If malapert wits may have liberty to devise gloss & false interpretations after their own mind, 
●loses invented by the Adversaries, and for what purposes.  what shall then come to pass? Manifest is the Idolatry in worshipping of saints, in using masses for the dead. And yet notwithstanding these gloss do they allege for the retaining of customs & traditions, which of themselves are corrupt & faulty. So within a while after, peradventure they will excuse the very superstitions of Egypt. Be it far from the church therefore, to retain this ungodly & pernicious sophistry, which is a protestation clean contrary to their doing. And kind of worshipping god, not instituted by the express word of god, of itself is vile & corrupt, yea although a man imagine what gloze soever he wil As the praying unto Saints of itself is corrupt, and vile, 
Praying vnto● saints is corrupt and vile.  and vile, because it is not ordained by GOD: yea and again it is corrupt and vile for this cause, for that this self some custom, yea though a man think it other wise, doth attribute honour unto Saints which is properly due unto GOD, as every man may hear the same.  
I could rehearse many examples, 
The authors exhortation for the detestation of the adversaries sophistry. 2. Chronicorun ca.▪ 29 and 31. Ezechias a notable example of a good and godly Prince. True godliness how it ought to be employed.  but I surcease and I exhort all those that are godly, to abhor this mischievous sophistry of the adversaries. Ezechias king of Jerusalem, did not only redress those superstitious errors and opinions, touching worshipping of the brazen Serpent, but he utterly destroyed the very Image itself. So it is a point of true godliness to cast a way the traditions themselves together with their ungodly opinions, which traditions are not in proper nature politic customs. Like as the Scripture commandeth, Idols to be destroyed, So those same traditions of private Masses, praying unto Saints, observing of vows, superstitious Apparel, religious orders of brotherhood, the bond of single life, difference of meats, and such other like foolish traditions proceeding of superstitions, ought utterly too be taken away and abolished.  
But what do I dispute? They which describe their faulty and corrupt traditions, 
The adversaries in describing their corrupt traditions do defend their authority, etc.  with this sophistical doctrine, do not this unfeignedly, to take away errors out of the Church, but that they might by all means defend their authority, & by their coming establish this ungodliness. For, lewd opinions do easily afresh bud again, if the very customs do remain. Wherefore needful it is that the godly should be watchful, for the devil stubbornly resisteth the Gospel, not only provoking tyrants unto cruelty, but also craftily laying snares, under a pretence of wisdom, and pouring forth pleasant persuasions, of the which to beware, 
〈◊〉 show of wisdom in some of the adversaries of the latter 〈◊〉.  oftentimes the holy Ghost commandeth us. As the Apostle Paul writing unto Timothy saith, That there should come dissembling spirits, cap. 4. & he saith writing unto the Colos. cap. 2. That the traditions of me shall have in them a show of wisdom. Whereby not only manifest dreams of men shall be spread abroad, 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 subtle & crafty fellows shall cunningly depaint out false doctrine & ungodly traditions, to the end they may be entertained with great joy, to the end they may be beloved & retained in great estimation. For, hath not the ungodliness of Samosatenus a certain show of wisdom? 
Samosatenus 〈◊〉 heretic had his show of wisdom.  Is not the error of Pelagius plausible too profane wits? So have these things a show of wisdom: it is profitable for peace & tranquillity (say the adversaries) to retain the accustomed manners: Therefore let the more absurd or inconvenient opinions be taken away, & let better interpretations or meanings be given unto them: but the rites or customs themselves let them be retained. This kind of speech maketh a fair show when in deed they practise far otherwise.  
These sycophancies or scoffing kind of speeches are much alike signified in the History of Christ, whom when the jews had blindfilded, 
Examples of the jews scoffing speeches against Christ.  & his enemies which bound him, scoffingly buffeted him, they bid him then prophecy who he was that strick him: so these excusers of ungodly traditions have Christ & his church in derision, 
Mark. 14.  at this day. After that they have imagined some one unsavoury strange phrase, 
A relation the● of unto the adversaries of t● true Church the latter age●  they now think they have sufficiently blindfilded Christ, & after this they fall to buffeting of him, that is, they establish ungodliness, they inflame the hearts of Kings unto cruelty, & they triumph over us, as though they now had utterly extinguished the truth. Themselves in their own Theatre carry away the conquest, they are praised of the ungodly, they are beloved of Kings, whose appetites and affections they serve. But God is in prayer to be called upon, that he would vouchsafe to restrain and bridle this kind of sycophanty.  
Nicander sayeth, 
The adversaries perverse & corrupt dealings in the Church compared too the ●oyson of the serpents called ●emorrhoides.  there is a kind of Serpents which he calleth hemorrhoids, and they are very little beasts, of one foot length, but they have such force of Poison in them, that sweat most bloody 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 great streams of blood, so as his eyes send forth sparkling tears of blood, and so that all his whole body burneth with incredible heat thereby. This kind of beast, when as one of them had in Egypt destroyed a Mariner of Helen's: The noble and haughty woman trod her under her foot, whereupon also the posterity of hemorrhoids, is said to halt and be maimed by the loss of their sting.  
For the event declareth that this strange sophistical doctrine of interpreting traditions, is a poison not unlike the poison of these hemorrhoids. The unlearned although they are our adversaries, yet notwithstanding they fight against us with wilful boldness and hatred.  
These hemorrhoids (by the reason of the defence of their doctrine, by means of these Sophistries and as Paul calleth them by reason of a certain outward show of wisdom, which they would have too be in them) are held in admiration, and provoke the minds of mighty personages to oppress the truth.  
Prince's being inflamed with this poison, do conceive and kindle in their hearts flames of hatred, are made bloodsuckers; and cruelly raging beyond measure. 
Tyranny of 〈◊〉 malignant Church.  But Christ will not suffer the light of his Gospel to be extinguished accordingly as it is written, Whatsoever is of GOD, shall not be abolished. Therefore shall the Church (wherein shineth true doctrine) at length utterly destroy the stings from those hemorrhoids. Those sophistical interpretations shall not oppress the truth, neither shall the crafty and cruel counsels of the ungodly prevail them.  
But whereas some men desirous of concord do daily look for, 
relation unto ●e supposed & ●pected con●rde of the church in Me●●ctb●ns tyme.  that counsels should be called by Bishops, and that they hope these shall heal up the wounds of the Church, or redress enormities in the same, they are far deceived. For the Bishops of Rome, & their champions, confederate with them will never stint from warrying against Christ, which that I may so think, I am not only moved by man's conjectures, which are many and no slender causes: I am, thoroughly moved with the sayings of Christ: Furthermore by the examples of all ages. For Christ denieth, that blasphemers shall be saved, which contrary to their own conscience strive against the truth, defend open Idolatry, & imbrue themselves in the blood of the godly ones. No doubt, fury is always accompanied with blasphemies, and murder: like as the histories of Cain, Pharaoh, Saul, and the children of Israel do witness the same. And God himself threateneth blindness unto blasphemers, as the Psalm sayeth, Let their eyes be darkened. Therefore, daily do they increase their torments, and they with ungodly leagues do bind Princes, unto themselves. Neither do they only openly swarm abroad, but primly lay snares for the lives of godly Princes. Is it not to be supposed, that these will admit moderate or godly counsels? And other whiles we have proved very many which have feigned a moderation, and yet in very deed have wrought nothing so, but that they might catch their vantage how too subvert us, if they had once ensnared us: and so extinguish all kind of good doctrine. 
authors godly aduertizemen● unto the godly in his time 〈◊〉 pliable too th● latter days.  I do know there are a few certain persons in the world more soundly living in the societies of our enemies, which do lament the wilful boldness of some Princes, and mighty personages: but the opinions and meanings of these men, are shut out as coming from scholars. These, when they are so, it is the point of a godly mind, & of one which thinketh of his soul's health, 
Luk. 11.  and of the glory of Christ, too seek forth, which is the true Church, that he may hereunto adjoin himself, that he may be a member of this society, and of the flock of Christ, as Christ himself saith, He that is not with me, is against me. Again let him know that the Church consisteth not in the power of Tyrants, and persecutors of Christ, and in them which do either help forwards, or allow of their cruelty.  
Touching these, let us hold fast the assured rule of S. Paul, where he saith, If any man teach any other doctrine, let him be holden as accursed. 
The word is anathema.  1. Ga●●th. And when he saith, * Let him be holden as accursed: let us not think, that he used this as a slender or common curse, when he saith accursed, He signifieth hereby, that GOD, hath cast out of the Church, the enemies of the true doctrine, and that they are too be eschewed as the grievous plagues which GOD abhorreth.  
Let good men well know, that by keeping fellowship and company with those that are defiled, 
●lesson for ●d men of Church.  they shall surely suffer great plagues, for their friendship and for their society. The Psalm saith of this kind of enemies, He hath put on blasphemy, as a garment upon him, and: it hath pierced through him, as water through his inward parts, and as oil in his bones: Psal. 108. The infection of this curse hurteth others, which are of their affinity in nature, which do also strive against the truth, and do exercise cruelty against the godly ones.  
Let us not therefore, think, that this commandment is but of small effect, too say (If any man shall teach any other doctrine, let him be holden as accursed. 1. Gal. They are not Bishops they are not the members of the Church, 
Enemies of th● Church aduo●●ched by the Auditor.  but the enemies of Christ, who sith they be thoroughly moved with furies, do not think upon concord and pear of the Church but of establishing tyranny, do not bend their endeavours too heal up the wounds of the Church, 
The chief endeavour & practice of the Popish clergy.  but they busy themselves about civil broils, the desolation of Churches, slaughter of those godly Ministers, and of those godly women members of the same. Wherefore, we must not look for any reformation of the Church from these enemies: 
What the god●ly aught too avoid.  But we must think, that in judgement, mind, and will, every man should separate himself from them, should flee away from their Idolatry, should not abide to hear their blasphemies against the true doctrine, neither should help forwards nor allow their counsels, nor yet confirm their authority.  
Saint Paul sayeth, eschew Idolatry. These precepts are not to be slenderly made account upon. 
An exhortation too all men to● seek for the true church.  Let us therefore seek for the true Church, let us know, that in this our Prayers are heard, let us know, that in this Church, we are the members of Christ; and let us also know, that unto this Church, do the promises of Christ appertain: namely, those which he speaketh of in his Gospel. Those promises pertain not unto the enemies of the Gospel, like as they neither appertain unto the jews, nor unto the Mahometistes, as God himself oftentimes witnesseth, and as our chief Priest Christ speaketh by his Prophet in the 16. Psalm, saying thus, I will not offer up their sacrifices, neither will I make mention of them in my lips. Whom may not this so heavy commination or threatening persuade and move to eschew the company of those which are enemies unto the true Church.  
IN conclusion, The word of GOD is full of such Sermons or persuasions, for both parts which commandeth us too flee from the enemies of the true doctrine, and of the true Church: and too embrace the true doctrine, too love, help, and adorn the true Church.  
And let us not only think, that this Church is such a City as that whereof Plato speaketh. This society is the true church, wherein shineth the sincere and pure doctrine of the Gospel, and wherein the sacraments are rightly administered, as they are delivered from God. 
Concluded affirmation which is the true Church who they be and how they be members thereof.  In such a society, there must needs be some lively members of the Church which perform unto God, true worshipping of him, which truly repent them, which with a true faith call upon God, bestow their study and diligence, too the advancement of the Gospel, show their confession of sins, do accomplish the charge of their vocation: and finally perform those godly offices by God enjoined them, are exercised in all kinds of dangers, whereby they may use prayer and invocation upon God, and other good works.  
This do I affirm too be the true Church, with whom too be joined in mind, will, and purpose, it behoveth all good men every where. And such (do I perceive by the benefit of GOD) are our Churches, which profess the true doctrine of the Gospel, which without all doubt is the consent and agreement of the doctrine of the catholic church of Christ.  
Would to God that good minds would consider how much it standeth them in hand not too be conversant in the Tents of the enemies of the Church, but too be a Citizen of the true Church of Christ, for whose sake God would have himself kuowen in the world, 
Commendation of the state of God's Church.  for whose sake he created all things, whom he sanctified with the blood of his son, wherein he manifested himself by his wonderful works, by the fathers, Noah, Abraham, joseph, Moses, David, Elias, Fliseus, his Apostles, and other the lights of the Church, finally which shall inherit life and glory everlasting, & shall enjoy the fellowship of God, and of his holy Angels.  
What a glory and blessedness is it, to be a fellow of this society, to be seen in this flock, which Christ himself leadeth as guide where the godly Angels environ them round about, wherein go the Princes Adam, Noah, Abraham, Moses, Elias, and other notable men endued with excellent gifts? And in this flock, 
Who are meek ●sociates in the true Church of God.  thou hast assured place, if thou helpest not, if thou allowest not the ungodliness and cruelty of the enemies of the church, but dost embrace the true doctrine, confess the same, & adorn the same with godlymaners.  
David in his. 120. Psalm saith, Pray for the peace of Jerusalem. Blessed are all they which love the same. O sweet and pleasant sentence: He exhorteth all men, by all kind of duties to help the Church, to defend the purity & agreement of the doctrine in the same, to do well unto those which teach in the church with their prayers, 
An exhortation to pray for the prosperity of the Church and deserve well towards the same.  and desires too commend the common welfare or safety thereof to God, to drive away wicked teachers and Tyrants from the same.  
And from my heart I wish, that Politic men which ought and are able too help the Church, would consider the greatness of these duties. Let them have an eye unto their posterity: For whom as they have a desire to leave a well ordained common wealth, 
The godly care of the Author for the posterity.  so much more ought they deliver true knowledge of God, uncorrupt religion, sincere doctrine of the Gospel, and after this manner well governed Churches. Like as Paul writing unto Timothy saith thus, commanding him, Faithfuly to keep that which is committed unto him, that the same may come whole and uncorrupt unto the posterity. With this care nothing at all we see the Bishops of Rome, either Bishops of their affinity, either any Monks or Canons to be any way moved, 
1. Tim. 6.  but they contend touching worldly wealth and promotions which they would have, 
The contrary care and carelessness of the adversaries.  not touching. Doctrine. Therefore let others in school, and government of Cities take this care in hand. This sacrifice especially doth God require of all men, as Peter saith, We are called to the end we should celebrate the benefits of God towards us 2. Pet. 1.  
This aught to be the end in all Counsels and enterprises of wise men, 
God requireth every, man in his vocation to seek the advancement of God's glory in his Church.  to set forth and advance the glory of Christ. For the performance of this duty, God himself promiseth great rewards in this little verse, Blessed shall they be which shall love the Church. Psal. 120.  
He promiseth them sure defence, good prosperity, and everlasting felicity which love the true church. With this voice, let the godly ones stir up their minds to the care of advancing and adorning the church, and not only confirm themselves against the threatening of Tyrants, 
God's promised rewards too those that so do.  but also let them fortify themselves, as armed against the sub till sophistry of those which falsely allege their testimonies of Antiquity, and of the church, for the defence of their wicked opinions, which to refute and vanquish, I have somewhat here thought good to instruct the minds of godly disposed persons.   
Soli Deo Gloria.   

❧ Imprinted at London at the three Cranes in the Vinetree, by Thomas Dawson. 1580.