In Defense of the True Church of God, Treatise · Section 16

In Defense of the True Church of God · Treatise · Section 16

p. 44Of Gregory Romanus.

Gregory entred into the Popedome, Anno 593. 157. yeres fully expyred after the death of Auguſtine. Hic Gregorius contra animi ſen…tentiam Pontifex electus anno. 593 Long oberdi.In the meane tyme many Barbarous nations flocked togither intoo: Italy, as the Gothes Lumbardes and their confederates. And not onelyonly the ſtudies of learning were put too ſilence, and the Churches were neglected: but alſo, thoſe ſame Barharous nations which poſſeſſed Italy, eyther brought in with them, or eaſily receaued amongeſt them many ſuperſtitious opinions. Therefore in ſhorte ſpace after encreaſed many abuſes and that greatly.Encreace of errors.

During that troubleſome ſtate of Italy it ſeemed a peculiar felicity too bee out of the country too dwell a farre of in ſome ſolitary place, either without their houſholde, without children and not too beholde the deſtructions of theyr Cities, and ſpoyling of theyr natyue country.Virg. A…neidos. 2 For it is a miſerable thing too ſay that which Aeneas ſayeth: Et quorum pars magna fuit. Signifying that hee himſelf was one of the chiefe beholders and ſufferers of the trouble. Therefore men of modeſt conuerſation, which kept houſes and families did thinke thoſe which liued ſolitarily to be happy for theyr tranquility.Monks had in great eſtimatiō where & when. So encreaſed the admiration of men to wards Monks or ſolitary perſons, and many began to ſeeke for and to louelove ſolitarily by places.

Moreouer barbarous people meruaile at, and are in louelove with newe faſhions, which hauehave a ſhewe of excellent godlineſſe, and as it were of fellowſhip with God.Barbarous people meruaile at …hoſe ſtraunge …rdinaunces. It was therfore not too bee merualled, if than the crewes of Monkes increaſed, & that plauſible opinions touching that kinde of workes, did ſpread further abroade, and that the light of the Goſpel, touching true fayth, and true worſhipping of God, was then extinguiſhed.

Alſo the Barbarous people were wel pleaſed with the worſhipping of Sainctes. Afterwardes p. 45when it was once receaued too reuerence or honor them,Worſhipping of Saincts. namely, the ſaincts with Images and peculiar temples after the Heatheniſhe manner: the cuſtome increaſed by the imitation of thoſe in greate autority. And by litle and little it came to ſo great vngodlineſſe, that this woorſhipping of Sainctes in theſe later dayes differed nothing at all from the manifeſt Idolatry of the Ethnickes in tymes paſt.Idolatry. For, they nowe called vppon S. Anne, S. George, and others, none otherwyſe then the Ethnicks did vponupon Iuno, Mars or Hercules. They ranne to theyr Images, and the Biſhops with greate autority confirmed that ſame foreign Idolomaniam mad woorſhipping of Idols, yea and theyr doctors and learned men commended them for ſo dooing. And in ſuch kinde of worſhippinges conſiſted the whole ſūme of religion.Ignorance in them, touching inuocating vp… Chriſt, &c. But al this while, touching inuocation vponupon Chriſte, & touching fayth in him, there was greate ſilence amongſt them.

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

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

Gregory in Libro 3. Epiſtol. in that his Epiſtle vntoo the Biſhoppe of Catanea in Cilicia giueth charge that Subdeacons or Deacons ſhoulde not vſe the company of theyr p. 46wyues,He forbiddeth Subdeacons & Deacons to hauehave the company of their wiues. which they had maried before they were ordered. When as in deede the people Siculi before theyr tyme had obſerued the maner of the Grecians, and did not forbid the huſbands to vſe the company of theyr wyues. This faulte is heere nowe ſufficiently manifeſt. For no godly perſon can allowe the ſeparation or diuorſe of lawefull matrimony. Hee telleth that there was one called Specioſus which had rather leaue and forgo his function of beeing Subdeacon,His firſt error forbidding of marriage. then too wante the company of his wyfe. This whoſoeuer hee was, no doubt was indewed with ſounder iudgement in this poynt, then they which ſought the ſeparation or diuorſes of ſuch marriages.

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

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

The thirde offence in him I wil alſo adde heerevntoo,The third error of Gregory in being ſeduced by night viſions. which is manifeſt. Hee was ſeduced with night viſions too allowe or bring in the oblation of the ſacrament for the dead. Hee maketh mention of twoo, which after theyr death, had ſerued in bathes. Whereof p. 47the one requyred that oblation of the Sacrament might bee made for him, that hee might bee deliuered out of thoſe paynes and puniſhementes. From theſe viſions he groundeth doctrine in the Churche, contrary too the expreſſe woorde of GOD, as it is written. Deut. 18. Thou ſhalte not aſke counſel at the dead: That is, wil they refuſe too be taught of the Prophet who in the mouth of God and ſeeke helpe at the dead which is the illuſion of ſathan.and as it is alſo written, Eſay 8. Should not a people in quyre at theyr GOD? from the liuing too the dead. Ergo, what kinde of ſtate …oever the ſoules of thoſe departed, are in after this life: Yet notwithſtanding, from viſions orſights wee ought not to take any dotrine of confirmation or otherwyſe. And againe who ſeeth not that it is a fained fable, wherehee ſaieth, that after death men became bath keepers. This fable is lyke the fayned tale of the daughters of Danaus, which drawe vp water with a ſiue.

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

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

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

Many ſentences confirme the Maior, Confirmation of the Maior.as namely this. Thou ſhalt hauehave none other Gods but mee. Exo. 20. Lo heere the worſhipping of ſtrange Gods, is by expreſſe commanndemēt p. 48forbidden. And hithertoo pertaineth that ſaying, Eſay, They worſhip mee, in vaine, teaching traditions of men. Againe. S. Paul ſayth, Rom. 14. Whatſoeuer is not of fayth, is ſinne. Furthermore woorſhippinges or ſeruice without the commaundement of God, can not be done by fayth. But the worlde perceaueth not howe greate a ſinne it is, too ordaine woorſhipping without the commaundement of God, too departe from the word of God. Of this miſchief the Prophetes doo greatly cry out & bewayle the blindeneſſe of men, which with horrible boldnes do appoynt traditions and opinions touching the wil of God, neither retaine they the worde and ordinance wherwith god hath manifeſted his wil towardes vsus. Themſelues beeing blinde too ſeeke after God, by other meanes.Confutation of Sacrifice for the deade. For it is manifeſt, that Chriſte himſelf neuer deliuered the Sacrament, to hauehave it applyed for the dead. For what mētiō is there made of the dead?… Hee bids vsus Celebrate his ſupper, …that wee may hauehave in remembraunce his death & benefits. Are the dead thē preſent with vsus, too remember theſe with vsus? But I will briefly adde vntounto theſe other reaſons alſo.

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

The thirde reaſon:Vſe of the Sacrament rightly aplyed. the vſe of the Sacrament only proffiteth them, which vſing the ſame, doo remember the death and benefites of Chriſte. Ergo it is impoſſible that this woorke ſhoulde profit them that are dead, which neither vſe the ſame themſelues, nor doo make any remembraunce of the death of Chriſt. The antecedent is manifeſt, by the p. 49inſtitution of Chriſte, bycauſe hee biddeth vsus celebrate this myſtery in remembrance of him. And wee ought not by Imagining too adde any thing vntounto the inſtitution of Chriſt, if any man imagine moe thinges, if any man tranſferre the ſame vntounto the dead, he doth wickedly defile the inſtitution of Chriſt.

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

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

But after death, there is then no place of repentaunce: Like as Paule playnelie p. 50affirmeth. 2. Cor 5. EueryEvery one ſhall carry with him thoſe thinges which he hath done in the body. And the Pſalmes doe alſo teache vsus this moreouer: The dead ſhall not prayſe thee, Lorde. Againe, Bicauſe ther is none is death, which ſhal remēber thee 112. Therfore it cānot bee affirmed,Confutation of Purgatory. that any after death are yet tormented, to the end they might repent them of their ſinnes.

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

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

At this preſēt,The Greeks oration exhibited touching Purgatorie which is referred vntounto repentance in this life. therfore I let paſſe any further to diſpute. The Grecians exhibited vp an oratiō, touching Purgatory, at the Councel of Baſil, w^c oration at this day is extant in the Library of Phortia, wherin they diſpute tuching that place of S. Paule 1. Cor. 3. Which place the latter age hath wreſted to confirme purgatorie. Whereas it is manifeſt, that the ſame place intreteth vponupon repentance: namely, Hee ſhall bee ſaued, ſo yet, as it were by fire. 1. Cor. 3. Ergo, he woulde that the offender ſhoulde be corrected or amended by repē taunce. Wherefore, hee ſpeaketh touching this preſent life, wherein is the place of repentance. p. 51Surely it is true that is ſayde, The Speech of trueth is ſimple and playne. When Paule ſpeaketh of repentaunce:Euripides. this place cā not be wreſted to the paynes or tormentes after death.

Touching that place in the booke of the Machabees, there is alſo a moſte playne aunſweare: The trueth is not the more corrupted by the errours of thinges done, ſayeth the man of lawe. And Demoſthenes diſputing agaynſt Ariſtocrates reprehending lewde examples, ſayeth, Suffer vsus not to ſay that this hath beene done, but that it is meet and righte to be done.

The ſacrifices offered by the Leuites did not take away ſinnes from before the face of God:Sacrifices of the Leuites did not take away ſinnes before God. moreouer there was none at all then inſtituted for the dead: Ergo this hath beene an error in later times, too offer ſacrifice for the ſinnes of the dead, as the Iewes receaued oftentimes other corrupt & lewde traditions amongſt themſelues. For the nature of men is prone vntounto ſuperſtitiōs, euē in all ages.Tradition of the Iewes. Therfore in as much as that example is repugnant to the ſcriptures it is not to be cited at all too confirme ſuperſtitions in the Churche. Theſe for the moſt part are the chiefeſt things which are cited touching Purgatory. And therefore I hauehave heere placed this diſputation that it may the more appeare that Gregories faulte or errour euidently (which hath confirmed the oblation of ſacrifice for the dead) is manifeſtly repugnante vntoo the Apoſtolicall doctrine.

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

Gregory writeth that one Scholaſticus (as he nameth him) did make this Canon.Note touching the Autor of the Cannon of the Maſſe. But whoſoeuer was the authour therof, and which compyled this Rapſody, that cannot be denied, that the Latin Canon differeth from both the Greek Canōs, although neither yet do the Greeke Canons agree with themſelues, but they doe differ in notable places.

Thus muche hauehave I ſpoken touching Gregorie. Neyther will I adde heerevntoo the VVritres of later ages. For the doctrine of the Churche afterwardes wente further p. 52out of courſe. And the Tyranny of the Biſhoppes of Rome encreaſed alſo, when as Gregory euen yet himſelfe refuſed and greately diſprayſed the name of the vniuerſall Byſhoppe,Name of the vniuerſal Biſhop refuſed and diſprayſed by Gregory. as certeyne his Epiſtles in his thirde booke of Epiſtles doe teſtifie the ſame.

I coulde annexe herevntoo the complaints of auncient writers touching the couetuouſneſſe of Biſhoppes and the ignoraunce of them,Teſtimonies of abuſes in the Church of former time. in times paſte, which if there were no other thing, yet in this pointe they admoniſhe vsus. That the Churche oughte not too bee gouerned according too the Example and ſtate of that tyme. But in the reuelation of Saynct Iohn, The reuelation of S. Iohn a teſtimonie for the Church in all ages.there are horrible Figures expreſſed, which no doubte ſignifie the ages of the Church, and doe ſhew that wicked Teachers ſhall forthwith ſwarm in the Churche, and ſhall with Tyrannicall rule oppreſſe the trueth.

And the Hyſtories of Councelles doe ſhewe howe greate rage hath poſſeſſed the myndes of verie manye Byſhoppes,Teſtimonies of Councelles againſt ambitious and ſubtill enimies of the Church. which too defende their vngodlineſſe, hauehave by woonderfull Subtilties kyndled the hearts of Princes, and of the Common peopeople, as nowe the Biſhoppes of Rome, and other Biſhoppes by all cunning ſleightes endeuour themſelues to prouoke the mindes of Kinges to rayſe vp ciuill warres in theyr territories and dominions.

Baſilius in the ende of his booke De Spiritu Sancto, Complaint of Baſilius vponupon the Biſhops and ſtate of the Church in his time. Anno. 370.with what tragicall complaynt he doeth bewayle the fury of thoſe Biſhops in hys tyme and theyr impiety: Hee declareth, that they ſought to defende theyr wicked doctrine by ſeditions, and by ſlaughter of the people. And hee writeth vntounto the Italian and French Biſhops in this maner.

Euerſa ſunt veritatis dogmata, Confuſae leges pietatis, Ambitio non timentium Deum, rapit gubernationem Eccleſiarum. Nec additus eſt ad honores, niſiper impietatem, vt quiſ que eſt ratiociſſimus & audaciſſimus, in lacerandis p…js & veris dogmatibus, ita maxime dignus Epiſcopi honore iudicatur. Perijt grauitas ſacerdotibus conueniens: deſunt Paſtores, qui eruditione gregem Domini paſcant. which may thus be engliſhed.Baſilius in libro de Spiritu Sancto Touching abuſes in his time. The doctrines of trueth and religion are turned vpſide downe, the lawes of Godlineſſe are confounded, deſire of promotion in thoſe that feare not God, greedily catcheth houlde vponupon the gouernment of the Churches. Neyther is there anye other p. 53way vntounto honour and dignity, but vp vngodlineſſe. And as eueryevery one is moſte rauenous, and fierce in diſmembring and rending in peeces the godly & true doctrines of the churche, ſo is he ſpecially iudged woorthy too enioy the dignity of a Biſhop. Grauity befitting the Miniſtery, is vtterly gone: And the Sheap-heardes that ſhoulde feede the flocke of the Lorde with learning, are wanting.

So and in ſuch manner doeth he deſcribe the Biſhoppes in his time: vntounto whoſe vices the latter ages hauehave added Lordly rule and Tyrannies.

Seyng therfore it is manifeſt,The Church muſt aſke counſell at the word of God. that that age was not without faults, we muſt graunt vntounto the Church, that touching doctrine ſhee woulde aſke Councell at the woorde of God, as the heauenly Father hath commaunded, That we ſhoulde heare his Sonne. Mat. 17. And Dauid ſayeth in his 119. Pſalme, Thy worde is a Lanterne vntounto my feete. &c.

Theſe teſtimonies touching the faultes of auncient writers,Proteſtation of the Author touching the fore ſayd Teſtimonies. (although I hauehave ouerpaſſed many abſurdities) I hauehave not gathered to that ende that ſomewhat of their true prayſes might bee thereby diminiſhed. For I beleeue the moſt part of them in thoſe pointes, were both godly and excellent men, and cer…eyne of them no doubt hauehave well deſerued, to be well thought of. But yet they themſelues woulde not that theyr owne wordes ſhould be preferred before the doctrine of Chriſt. Moreouer euen theſe our aduerſaries w^c obiecte vntounto vsus the autority of y^e fathers,Aduerſaries obiecting the autorities of the Fathers doe very much abuſe them. do alſo abuſe very much the teſtimonies of thē. Although in thoſe dayes the ſeedes of errours were firſt ſowen abroade, yet ſo pernicious abuſes had not as yet crept intoo the Churche. There was at the beginning a certayn maner of calling vponupon Sayntes: But afterwardes how muche wickedneſſe followed? Therefore the declamation of Nazianzen is not too bee cited, for ſo muche as that Age of his was ignoraunte of this newe deuiſed Idolatry.

But why doe the Aduerſaries lay for themſelues the autority of the Churche,Aduerſaries allegations and contention. when as they contende not with vsus, touching doctrine, nor touching Religion, but concerning their ſenſualities, and promotions, they will not hauehave theyr peaceable eſtate too be troubled? This is one and the onelye cauſe why they deſire our ſubuerſion. For there are certaine opinions more clearer then the Noone day. And yet becauſe they would oppreſſe the ſame, they put in practize open p. 54crueltie,Aduerſaries in ſeeking to oppreſſe the truth, kill and ſlay innocent perſon… for marriage ſake. they kill and ſley the Godlie, learned and good men, yea and the Miniſters of the Churche for marriage ſake. Where ſhall a man reade this in any place, as touching any barbarous fury, that men ſhoulde be killed and ſlaine for honeſt marriage ſake? If they allowe the auncient Churche, why doe they not followe the firſte tymes? Doe they thinke that either Ambroſe or Auguſtine woulde hauehave allowed of this crueltie in puniſhing the Innocent Perſons? No ſure, they vtterly abhorred this beaſtlie crueltie, and openlie witneſſed that theſe chiefe Biſhoppes the Autors of this crueltie were not the members of the Churche, but the Inſtrumentes of the Diuell: and without all doubte the ſaide Fathers, Ambroſe and Auguſtine tooke vppon them, the defence of Godlie Miniſters, women, children, and againe of ſo many nations which are of affinitie or liable vntounto this cauſe.

But after that I hauehave nowe declared, which is the true Churche, and that it is manifeſt that wee faythfully retayne ſtill and mayntayne the Doctrine of the Catholique churche of Chriſte,The totall ſūm and ſcope of th… Autor… purpo… in this woork… ſette downe in the Propheticall and Apoſtolicall Scriptures, and in the Symbolles or Creedes: yt is playne that wee beleeue and holde opinion, as the Catholike Churche of Chriſt doth. Alſo I adde here this alſo that the chiefe writers, viz. Ambroſe, Auguſtine, and a fewe others, doe holde all one and the ſelfeſame opinion, if they be aptly vnderſtood, and if a fewe certayne thinges be borne withall in them, which in theyr time came not into controuerſy at all.

Touching the Lyturgy or publike ſeruice it is nothing to bee doubted,…iturgiae. that there neyther was any priuate Maſſes more to bee ſolde for monye, nor yet Funerall Maſſes, before Gregories time,…o kinde of Maſſes before …regories tyme. neither began the manner of calling vponupon Saintes too bee had in eſtimation a long time before Gregories daies.

And the Lawe of perpetuall ſingle life, is very lately ordayned,Single lyfe …tely ordained. which is not defended, nor mayntayned for any other cauſe, but that ſingle life is more commodious to mainteyne worldly wealth. And they offer manifeſt iniury vntoo the woorde of God, which affirme that marriage of Prieſtes is repugnant vntounto Gods worde.

Concerning Repentaunce, Forgiueneſſe of ſinnes,Repentance …rgiuenes of …nnes and Iu…ification. and iuſtification, which we ſay men for Chriſtes ſake doe attaine: and not by meanes of their workes: Alſo concerning p. 55ſatiſfactions, touching the keyes, touching mans traditions, and politike affayres, our VVriters hauehave diſputed many thinges more playne, then the auncient writers hauehave done. VVhichWhich notwithſtanding (as it appeareth) are agreeable vntounto the perpetuall myndes of them, which were more learned and more ſkilfull then others in ſpirituall matters, who indeede if they had read this expoſition and methode, according too their Godly zeale, woulde ſincerely hauehave allowed the ſame. As I heare ſay a certaine excellent Diuine of Paris, confeſſed that he better vnderſtood Auguſtines mynde touching Iuſtification, by the expoſition of our writers.

I know there may many things differing and diſagreeing from our opinions,Out of the auncient writers ſome bees gather Hony, and ſome ſpiders ſucke out poyſon. be gathered out of the Auncient writers: And euerie man for his owne purpoſe borroweth ther as ſeemeth to him commodious, ſo as The Bees gather hony, and the Spiders ſucke poyſon out of the ſelfe ſame flowers. But be it farre from Eccleſiaſtical Iudgements to vſe Sycophāſies, or better, inuectiues, I doe not appele vntounto all writers, but vntounto the beſt, as Ambroſe Auguſtine, and ſo farre foorth as others agree with theſe, which ſeyng themſelues now and then too hauehave ſpoken thinges repugnaunt, they ſhall heere pardon vsus if wee reprehende certaine thinges in them. To the ende we woulde followe the manifeſt and true meaning of the woorde of GOD, and that wee woulde not departe or ſtarte from the Symbolles or Creedes: But holde ſtill firmely that which they both behelde and deſired too retaine, but yet nowe and then coulde not expounde the ſame. For it is nothing at all too bee doubted, that this kynde of Doctrine, which wee profeſſe, is the ſelfe ſame true conſent and agreement of The Catholike Churche of Chriſte, as the Symbolles, the more ſincere Councelles, and the better learned Fathers doe ſhewe the ſame effectually. Theſe thinges doe I aunſweare vntoo the more diſcreeter ſorte of Readers, which obiecte vntoo vsus the autority of the Churche or of the Fathers.Newfangled ſorte of Philoſophicall Diuines and wiſe worldlinges.

But there is a certayne newfangled ſorte of wiſe men ſtarte vppe, who ſeeyng they be foreign, Men of no religion, yet they will not hauehave any controuerſiee to be handled touching Religion: they can commende well peace and concorde, they abhorre all thoſe which by any manner meanes ſowe diſcords, theſe they iudge worthily as a peſtilent or filthy kind of people, & as the plagues p. 56amongſt men to be vtterly remoued. This is that one Philoſophye of the Popes Cardinalles, Kinges, Religious Monkes and very many others, which will be compted politike, who will not hauehave theyr leiſure too bee once interrupted, they will not hauehave their dignity to be diminiſhed or empaired, they hate the doctrine which ſeemeth too hinder theyr profite, and agayne eueryevery one hath his ſundrye deuiſe. Of all theſe, this is one voice in the counſels of Princes, namely, That there ſhoulde be no chaunges made: That the concorde of the churche, and the autoritie of ordinary power is ſtil too be retayned Moreouer they hauehave their Rhetoricians,Omphalius a flug and ſubtill ſupporter of the Bhurche of Rome and common wealth in theſe later daies and eloquent Oratoures which ſet foor the moſt earneſt ſpeeches, and writinges to that purpoſe, which too be named here, is no need at all. For the writinges of many are extant: but amongeſt all them, Omphalius hath lately prouided him his patched fragmentes. In his beginning he handleth his matters likeas if he were Solon, or ſome Areopagita, he declameth of the dignitie of lawes, he diſpraiſeth ſeditions and the contempt of the lawes, he rehearſeth how ſweet the hermonie of order and good gouernement is in the common wealth, which the lawes do cauſe.

Furthermore although hee nameth vsus certayne things, yet notwithſtanding he ſheweth ſufficiently whom they are which he ſpecially inueigheth againſt. He declaimeth againſt vsus which hauehave ſhaken of from vsus certaine Tyrannicall and vngodly lawes of the Popes. And although indeede I thinke that he ſpake not theſe thinges without rewarde: Yet notwithſtanding ſeeyng the ſame thinges are ſpoken of many notable and eloquent men, I will not here diſpute what this fellow ſeeketh or goeth about.

All this kinde of Orations or ſpeches doeth belong onelyonly too confirme the mindes of mighty men that no modeſt and godly Councelles ſhoulde be hearde:The Aduerſaries captions preaching inſtigate the minds of mightie perſonages againſt the truth. Pſal. 8.Ps 8 and moreouer, that beyng inflamed by them, they may then exerciſe vniuſt cruelty ouer the people. But as Dauid required of the Lorde, That the Councelles of Achitophel ſhoulde note preuayle: So do we pray to God that the eloquence of theſe Rhetoricians may neuer be able to oppreſſe the trueth and glory of Chriſte. And ſeeyng it is written, Out of the mouthes of infantes & ſucking babes, haſt thou made perfect thy praiſe. &c. Luke. 23.Luke 23VVe wil hope well, that God wil vouchſafe not to be abſent from vsus in refuting theſe ſlaunders, and in aduauncing of the glory of p. 57Chriſt.

I know it is plauſibly ſpoken of ſome touching the dignity of lawes,Dignity of good lawes in the Church and commō wealth. of peace and common tranquility. I am not ſo voyde of learning, nor ſo vnſkilfull in the cuſtome of ciuill life. But I thinke alſo that in the common wealth, thoſe burdens are to be borne withall touching common tranquility which may be tollerate without impietie. Touching that kinde of burdens let theſe ſentences bee of effect, foreign, That an inconuenience which is wel placed, let it not be remoued. And as Plato ſaid, That as of the doting father, ſo, of the fond fooliſh country, are the faſhions to be borne withal. Theſe thinges are rightly ſpoken touching charges or functions in the ciuil ſociety of men, which beeing without vngodlyneſſe are borne withal: But this Philoſophy is not tranſpoſed or applyed to ſubuert the glory of god. Errors of doctrin, & Idolatry ought not to be diſſembled:Gods comm… demnent, how to be preserred. Lyke as our ſauiour Chriſte ſayth, If any man ſhal deny mee, I wil confounde him.

The firſt precept ſayth, Thou ſhal hauehave none other Gods but me. Exod. 20. This is too bee preferred farre beyonde all humane matters, lawes of men, gouernemēts, ordinary power, peace, country and concorde. There is nothing duplicate page p. 56duplicate page duplicate page p. 57duplicate page more honorable then theſe tytles, but yet the name of God ought to be preferred before al theſe.

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

Wherefore, ſeeing it is needful that godlynnes muſt reprehende and aboliſhe vngodly traditions, the Prophetes and Apoſtles can not chuſe but bee the autors of mutations. Although in deede politike wiſdom abhorreth the name of ſuch mutation. And the godly p. 58(which doubtles are not all fooles or vnwyſe) do vnderſtand how much difficulties or daungers, theſe mutations doo bring with them, yet a Chriſtian harte preferreth the commaū dement of God,A Chriſtiā har… what it doth in tyme of …. and with a heauenly courage receaueth thankfully al controuerſies, and vnderſtandeth well that theſe are gouerned by Chriſt, vntounto whome, (as the Prophete ſaieth) al things are in ſubiection.

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

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

I am ſory too ſee that certayne excellent wittes,Wyſe worldelinges men pleaſers. do togither conſpire with the vngodly of our age, and are as very firebrandes, to inflame Chrſtian Kinges vntoo cruelty, and to the ſtabliſhment of vngodlyneſſe. That is a vertue woorthely befitting mighty perſonnages and excellent men, chiefly too beſtowe their induſtry and whole power, and autority in ſetting foorth the prayſe and glory of God.The true purpoſed ſcope wherein all men ought to beſtow theyr tyme & trauel. This ought to bee the purpoſed ſcope wherein al men ought too beſtowe their tyme and trauel, that eueryevery one in his place or calling ſo much as in him lyeth, beſtowe ſome diligence towardes the preſeruation and conſeruation of the Heauenly worde of GOD. As for other abiect Paraſytes which ſet foorth taunting and reprochefull bookes, I will not as heere ſpeake of them, which are of that ſorte of flatterers, ſuch as Dionyſius Siculus Foſtered in his Courte which toke p. 59vp the Tyrantes ſpicle from the grounde, and licking it with theyr tounges, declared abroade that it was more ſweeter than that ſame Nectar. I returne nowe vntounto thoſe wyſe men of our tyme, of whome ſome fayning too bee of the true religion, after that they ſee abſurde ſuperſtitions of former tymes can not bee excuſed, they apply more ſmoother interpretations, vntounto theyr alleadged rytes and decrees, bycauſe they may couertly eſtabliſhe vngodlyneſſe by reſeruing ſtil cuſtomes and corrupt decrees.

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

If malapert wits may hauehave liberty to deuiſe gloſes & falſe interpretations after their owne mind,…loſes inuented by the Aduerſaries, and for what purpoſes. what ſhal then come to paſſe? Manifeſt is the Idolatry in worſhipping of ſainctes, in vſing maſſes for the dead. And yet notwithſtā ding theſe gloſes do they alledge for the retaining of cuſtomes & traditions, which of themſelues are corrupt & faulty. So within a while after, peraduēture they wil excuſe the very ſuperſtitions of Egypt. Be it far from the church therfore, to retaine this vngodly & pernicious ſophiſtry, which is a proteſtation cleane contrary to their dooing. And kinde of worſhipping god, not inſtituted by the expreſſe worde of god, of it ſelf is vile & corrupt, yea although a man imagine what gloſe ſoeuer hee wil. As the praying vntoo Sainctes of it ſelfe is corrupt, p. 60and vile,Praying vntounto… ſainctes is corrupt and vyle. and vile, bicauſe it is not ordained by GOD: yea and againe it is corrupt and vile for this cauſe, for that this ſelfe ſome cuſtome, yea though a man thinke it other wiſe, dooth attribute honour vntoo Sainctes which is properly due vntounto GOD, as eueryevery man may heare the ſame.

I coulde rehearſe many examples,The autors exhortation for the deteſtation of the aduerſaries ſophiſtry. 2. Chronicorū ca▪ 29 and 31. Ezechias a notable example of a good and godly Prince. True godlynes how it ought to be employed. but I ſurceaſe and I exhorte al thoſe that are godly, to abhorre this miſchieuous ſophiſtry of the aduerſaries. Ezechias king of Hieruſalem, did not only redreſſe thoſe ſuperſtitious errours and opinions, touching woorſhipping of the braſen Serpent, but hee vtterly deſtroyed the very Image it ſelfe. So it is a point of true godlyneſſe to caſt a way the traditions themſelues togither with their vngodly opinions, which traditions are not in proper nature politike cuſtomes. Lyke as the Scripture commaundeth, Idolles to be deſtroyed, So thoſe ſame traditions of priuate Maſſes, praying vntoo Sainctes, obſeruing of vowes, ſuperſtitious Apparel, religious orders of brotherhood, the bonde of ſingle life, difference of meates, and ſuch other lyke fooliſhe traditions proceeding of ſuperſtitions, ought vtterly too bee taken away and aboliſhed.

But what doo I diſpute? They which deſcribe theyr faulty and corrupt traditiōs,The aduerſaries in deſcrybing their corrupt traditions do defende their autority, &c. with this ſophiſtical doctrine, do not this vnfainedly, to take away errors out of the Churche, but that they might by al meanes defend theyr autority, & by their comming eſtabliſhe this vngodlyneſſe. For, lewde opinions doo eaſely afreſh bude againe, if the very cuſtomes do remaine. Wherefore needful it is that the godly ſhould be watchful, for the deuil ſtubbornly reſiſteth the Goſpel, not only prouoking tyrants vntounto cruelty, but alſo craftely laying ſnares, vnderunder a pretence of wyſedome, and powring forth pleaſant perſwaſions, of the which to beware,… ſhew of wiſedom in ſome of the aduerſaries of the latter …. oftentymes the holy Ghoſte commaundeth vsus. As the Apoſtle Paule wryting vntoo Timothy ſaith, That there ſhould come diſſembling ſpirits, cap. 4. & he ſaith wryting vntoo the Coloſ. cap. 2. That the traditions of me ſhal hauehave in them a ſhew of wiſdom. Whereby not onelyonly manifeſt dreames of men ſhall bee ſpread abroade, ſuch as for the moſt part were both they of former & later age, like as a little before the crafty dealings of pardons, were manifeſt, but alſo ſubtil & crafty felowes ſhal cū ningly depaint out falſe doctrine & vngodly traditiōs, to the end they may be entertained with great ioy, to the ende they may bee beloued p. 61& retained in great eſtimation. For, hath not the vngodlynes of Samoſatenus a certaine ſhew of wiſdome?Samoſatenus … Heretyke had his ſhewe of wiſdome. Is not the error of Pelagius plauſible too prophane wittes? So hauehave theſe things a ſhew of wiſedome: it is profitable for peace & tranquility (ſay the aduerſaries) to retaine the accuſtomed maners: Therfore let the more abſurde or inconuenient opinions be taken away, & let better interpretations or meanings be giuen vntounto them: but the rytes or cuſtomes themſelues let them be retained. This kind of ſpeech maketh a fayre ſhewe when in deede they practiſe far otherwyſe.

Theſe ſycophancies or ſcoffing kinde of ſpeeches are much alyke ſignified in the Hiſtory of Chriſte, whome when the Iewes had blindfilded,Examples of the Iewes ſcoffing ſpeeches againſt Chriſt. & his enimies which bounde him, ſcoffingly buffetted him, they bid him then prophecy who he was that ſtrick him: ſo theſe excuſers of vngodly traditions hauehave Chriſt & his church in deriſion,Mark. 14.Mark 14 at this day. After that they hauehave imagined ſome one vnſauery ſtraunge phraſe,A relation the… of vntoo the a…uerſaries of t… true Church the latter age… they nowe thinke they hauehave ſufficiently blindfilded Chriſt, & after this they fal to buffetting of him, that is, they eſtabliſhe vngodlynes, they inflame the harts of Kinges vntounto cruelty, & they triūphe ouer vsus, as though they nowe had vtterly extinguiſht the trueth. Themſelues in their owne Theatre carry away the conqueſt, they are prayſed of the vngodly, they are beloued of Kinges, whoſe appetites and affections they ſerue. But God is in prayer to be called vponupon, that hee woulde vouchſafe to reſtraine and brydle this kinde of ſycophanty.

Nicander ſayeth,The aduerſa…ies peruerſe & …orrupt dea…inges in the Church com…ared too the …oyſon of the …erpentes called …emorrhoides. there is a kinde of Serpentes which he calleth Hemorrhoydes, and they are very litle beaſtes, of one foote length, but they hauehave ſuch force of Poyſon in them, that ſweate moſt blooddy burſteth out of him, which is ſtoonge with one of them, yea from out his whole body, out of his mouth, noſethrilſes, and out of his bladder iſſeweth greate ſtreames of blood, ſo as his eyes ſende foorth ſparkling teares of blood, and ſo that all his whole body burneth with incredible heate thereby. This kinde of beaſt, when as one of them had in Egypt deſtroyed a Mariner of Helens: The noble and hauty woman trode her vnderunder her foote, wherevppon alſo the poſterity of Haemorrhoides, is ſaide to halte and bee maymed by the loſſe of their ſting.

For the euent declareth that this ſtraunge ſophiſticall doctrine of interpreting traditions, p. 62is a poyſon not vnlyke the poyſon of theſe Hemorrhoides. The vnlearned although they are our aduerſaries, yet notwithſtanding they fight againſt vsus with wilful boldnes and hatred.

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

Princes beeing enflamed with this poyſon, doo conceaue and kindle in their hartes flames of hatred, are made bloodſuckers; and cruelly raging beyonde meaſure.Tyranny of … malignant Churche. But Chriſt wil not ſuffer the light of his Goſpel to be extinguiſhed accordingly as it is written, Whatſoeuer is of GOD, ſhal not bee aboliſhed. Therefore ſhall the Churche (wherein ſhyneth true doctrine) at length vtterly deſtroy the ſtinges from thoſe Hemorrhoydes. Thoſe ſophiſticall interpretations ſhall not oppreſſe the trueth, neyther ſhall the crafty and cruel counſelles of the vngodly preuayle them.

But whereas ſome men deſirous of cōcord doo dayly looke for,relation vntounto …e ſuppoſed & …pected con…rde of the …hurch in Me…ctb…ns tyme. that councels ſhoulde bee called by Biſhoppes, and that they hope theſe ſhal heale vp the woundes of the Churche, or redreſſe enormities in the ſame, they are far deceaued. For the Biſhops of Rome, & theyr champions, confederate with them wil neuer ſtinte from warrying againſt Chriſte, which that I may ſo thinke, I am not onelyonly moued by mans coniectures, which are many and no flender cauſes: I am, thorowly mooued with the ſayinges of Chriſte: Furthermore by the examples of all ages. For Chriſte denyeth, that blaſphemers ſhall bee ſaued, which contrary to theyr owne conſcience ſtryue againſt the trueth, defende open Idolatry, & embrewe themſelues in the blood of the godly ones. No doubte, fury is allwaies accompanied with blaſphemies, and murder: like as the hiſtories of Cain, Pharao, Saule, and the children of Iſrael do witneſſe the ſame. And God himſelfe threatneth blindnes vntounto blaſphemers, as the Pſalme ſayeth, Let theyr eyes bee darkened. Therefore, dayly doo they encreaſe their tormentes, and they with vngodly leagues doo binde Princes, vntoo themſelues. Neither doo they onelyonly openly ſwarme abroade, but primly lay ſnares for the lyues of godly Princes. p. 63Is it not to bee ſuppoſed, that theſe will admit moderate or godly councels? And other whyles wee hauehave prooued very many which hauehave fained a moderation, and yet in very deede hauehave wrought nothing ſo, but that they might catche theyr vauntage howe too ſubuert vsus, if they had once enſnared vsus: and ſo extinguiſhe al kinde of good doctrine.Autors godl… aduertizemen… vntounto the godl… in his tyme … plyable too th… latter dayes. I doo knowe there are a fewe certaine perſons in the worlde more ſoundely liuing in the ſocieties of our enimies, which doo lament the wilful boldeneſſe of ſome Princes, and mighty perſonages: but the opinions and meaninges of theſe men, are ſhutte out as comming from ſchollers. Theſe, when they are ſo, it is the point of a godly mynde, & of one which thinketh of his ſoules health,Luk. 11.Luke 11 and of the glory of Chriſte, too ſeeke foorth, which is the true Churche, that hee may heerevntoo adioyne himſelfe, that hee may bee a member of this ſociety, and of the flock of Chriſte, as Chriſte himſelfe ſaieth, Hee that is not with mee, is againſt mee. Againe let him knowe that the Churche conſiſteth not in the power of Tyrantes, and perſecutors of Chriſt, and in them which doo eyther helpe forwardes, or allowe of theyr cruelty.

Touching theſe, let vsus holde faſt the aſſured rule of S. Paule, where hee ſaieth, If any man teach any other doctrine, let him bee holden as accurſed. The woord is …nat…ema.1. Ga…th. And when he ſaieth, * Let him be holden as accurſed: let vsus not think, that hee vſed this as a ſlender or common curſe, when hee ſaieth accurſed, Hee ſignifieth heereby, that GOD, hath caſt out of the Churche, the enimies of the true doctrine, and that they are too bee eſchewed as the grieuous plagues which GOD abhorreth.

Let good men wel knowe, that by keeping felloweſhip and company with thoſe that are defyled,…leſſon for …d men of Churche. they ſhal ſurely ſuffer great plagues, for their friendſhip and for their ſociety. The Pſalme ſaieth of this kinde of enimies, Hee hath put on blaſphemy, as a garment vponupon him, and: it hath pearced through him, as water through his inwarde partes, and as oyle in his bones: Pſal. 108. The infection of this curſe hurteth others, which are of their affinity in nature, which doo alſo stryue againſt the trueth, and doo exerciſe cruelty againſt the godly ones.

Let vsus not therefore, thinke, that this commaundement is but of ſmal effect, too ſay (If any man ſhall teache any other doctrine, let p. 64him bee holden as accurſed. 1. Gal. They are not Biſhops they are not the members of the Churche,Enimies of th… Church aduo…ched by the Au…tor. but the enemies of Chriſte, who ſith they bee throughly mooued with furyes, doo not thinke vppon concorde and peare of the Churche but of eſtabliſhing tyranny, doo not bende their indeuoures too heale vppe the woundes of the Churche,The chief inde…uour & practyſ… of the Popiſhe clergy. but they buſie themſelues about ciuill broyles, the deſolation of Churches, ſlaughter of thoſe godly Miniſters, and of thoſe godly women members of the ſame. Wherefore, wee muſt not looke for any reformation of the Church from theſe enimies:What the god…ly ought too auoyde. But wee muſt thinke, that in iudgement, minde, and will, eueryevery man ſhoulde ſeparate himſelfe from them, ſhoulde flee away from their Idolatry, ſhould not abide to heare their blaſphemies againſt the true doctrine, neither ſhoulde helpe forwardes nor allowe their counſels, nor yet confirme their autority.

Saint Paule ſayeth, eſchewe Idolatry. Theſe preceptes are not to be ſlenderly made accompte vppon.An exhortatio… too all men to… ſeeke for the true church. Let vsus therefore ſeeke for the true Churche, let vsus knowe, that in this our Prayers are hearde, let vsus knowe, that in this Church, wee are the members of Chriſt; and let vsus alſo knowe, that vntoo this Churche, do the promiſes of Chriſte appertaine: namely, thoſe which hee ſpeaketh of in his Goſpel. Thoſe promiſes pertayne not vntounto the enimies of the Goſpel, lyke as they neither appertayne vntounto the Iewes, nor vntounto the Mahometiſtes, as God himſelfe oftentymes witneſſeth, and as our chiefe Prieſt Chriſte ſpeaketh by his Prophete in the 16. Pſalme, ſaying thus, I will not offer vp their ſacrifices, neyther will I make mention of them in my lippes. Whome may not this ſo heauy commination or threatning perſwade and moue to eſchewe the company of thoſe which are enimies vntounto the true Churche.

IN concluſion, The woorde of GOD is full of ſuch Sermons or perſwaſions, for both partes which commaundeth vsus too flee from the enimies of the true doctrine, and of the true Churche: and too embrace the true doctrine, too louelove, helpe, and adorne the true Churche.

And let vsus not onelyonly thinke, that this Churche is ſuch a Citie as that whereof Plato ſpeaketh. This ſociety is the true churche, wherein ſhyneth the ſincere and pure doctrine of the Goſpel, and wherein the ſacramentes p. 65are rightly adminiſtred, as they are deliuered from GOD.Concluded affirmation which is the true Church who they be and how they bee members therof. In ſuch a ſociety, there muſt needes bee ſome lyuely members of the Churche which perfourme vntoo God, true woorſhipping of him, which truely repent them, which with a true fayth call vppon God, beſtowe theyr ſtudy and diligence, too the aduauncement of the Goſpel, ſhewe their confeſſion of ſinnes, doo accompliſh the charge of their vocation: and finally performe thoſe godly offices by God enioyned them, are exerciſed in al kindes of daungers, wherby they may vſe prayer and inuocation vppon God, and other good woorkes.

This doo I affirme too bee the true Churche, with whome too bee ioyned in minde, wil, and purpoſe, it behooueth all good men eueryevery where. And ſuch (doo I perceaue by the benefite of GOD) are oure Churches, which profeſſe the true doctrine of the Goſpel, which without all doubte is the conſent and agreement of the doctrine of the Catholyke churche of Chriſt.

Woulde to God that good mindes woulde conſider howe much it ſtandeth them in hande not too bee conuerſaunt in the Tentes of the enimies of the Churche, but too bee a Citizen of the true Churche of Chriſt, for whoſe ſake God would hauehave himſelfe kuowen in the worlde,Commendation of the ſtate of Gods Churche. for whoſe ſake he created all thinges, whome hee ſanctified with the blood of his ſonne, wherein hee manifeſted himſelfe by his wonderful woorkes, by the fathers, Noah, Abraham, Ioſeph, Moyſes, Dauid, Elias, Fliſeus, his Apoſtles, and other the lightes of the Churche, finally which ſhall inherite life and glory euerlaſting, & ſhal inioy the felloweſhip of God, and of his holy Angelles.

What a glory and bleſſedneſſe is it, to bee a fellowe of this ſociety, to bee ſeene in this flocke, which Chriſt himſelf leadeth as guide where the godly Angelles enuyron them round about, wherein go the Princes Adam, Noah, Abraham, Moyſes, Elias, and other notable men endewed with excellent gifts? And in this flocke,Who are meek …ſociates in the true Church of God. thou haſt aſſured place, if thou helpeſt not, if thou alloweſt not the vngodlineſſe and cruelty of the enemies of the church, but doeſt embrace the true doctrine, confeſſe y^e ſame, & adorne the ſame with godlymaners.

Dauid in his. 120. Pſalme ſayth, Pray for the peace of Hieruſalem. Bleſſed are all they which louelove the ſame. O ſweet and pleaſāt ſentence: Hee exhorteth all men, by all kind of dueties to helpe the Church, to defend the purity & agreemēt of the doctrine in the ſame, p. 66to do wel vntounto thoſe which teach in the church with their prayers,An exhortation to pray for the proſperitie of the Church and deſerue well towardes the ſame. and deſires too commende the common welfare or ſafety thereof to God, to driue away wicked teachers and Tyrantes from the ſame.

And from my heart I wiſh, that Politike men which ought and are able too helpe the Churche, would conſider the greatnes of theſe dueties. Let them hauehave an eye vntounto their poſterity: For whom as they hauehave a deſire to leaue a well ordained common wealth,The godly care of the Autor for the poſterity. ſo much more ought they deliuer true knowledge of God, vncorrupte religion, ſincere doctrine of the Goſpel, and after this maner well gouerned Churches. Like as Paule writing vntounto Timothy ſaith thus, commaunding him, Faithfuly to kepe that which is committed vntounto him, that the ſame may come whole and vncorrupt vntounto the poſterity. VVith this care nothing at al we ſee the Biſhops of Rome, either Biſhoppes of theyr affinity, either any Monkes or Chanons to be any way mooued,1. Tim. 6.1 Tim 6 but they contend touching worldly wealth and promotions which they woulde hauehave,The contrary care and careleſneſſe of the aduerſaries. not touching. Doctrine. Therefore let others in ſchoole, and gouernment of Cities take this care in hand. This ſacrifice eſpecially dooth God require of all men, as Peter ſayth, We are called to the ende we ſhould celebrate the benefites of God towardes vsus 2. Pet. 1.

This ought to be the ende in all Councels and enterpriſes of wiſe men,God requireth eueryevery, man in his vocation to ſeeke the aduauncement of Gods glory in his Church. to ſet forth and aduance the glory of Chriſt. For the performance of this duetie, God himſelfe promiſeth great rewardes in this little verſe, Bleſſed ſhal they be which ſhall louelove the Church. Pſal. 120.

Hee promiſeth them ſure defence, good proſperitie, and euerlaſting felicitie which louelove the true church. With this voyce, let the godly ones ſtirre vp their mindes to the care of aduauncing and adorning the church, and not onelyonly confirm them ſelues againſt the threatning of Tyrantes,Gods promiſed rewardes too thoſe that ſo doe. but alſo let them fortifie themſelues, as armed agaynſt the ſub till Sophyſtrie of thoſe which falſely alleadge theyr teſtimonies of Antiquity, and of the churche, for the defence of their wicked opynions, which to refute and vanquiſhe, I hauehave ſomewhat here thought good to inſtruct the mindes of godly diſpoſed perſons.

Soli Deo Gloria.

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

End of the text · Philipp Melanchthon, In Defense of the True Church of God (1580)