likewise touched him I say why should not all and euerie of these be by the same reason worshipped and adored with divine honour You see then what weake most poore reasons Papists have for this their Idolatry in worshipping a wooden Crosse in stead of the true God that made heaven and earth S. Ambrose directlie brandeth it and calleth it an Heathenish error to vvorship the Crosse vvhereon Christ dyed And yet neither are yee able to prove that all and everie of those severall Crosses which in so manie distant places of several Kingdomes and Countries amongst Papists be thus worshipped bee that verie Crosse whereon Christ our Saviour died and was crucified Yea it is a thing impossible that they all and everie of them they being so manie and diverse should or can bee that verie Crosse. 7 I shall not neede here to shew how the Pope of Rome is made a god or rather exalted above God himselfe in the Papacie because this is declared partlie before and partlie and more fully afterward But yet consider here whether they make not also the Church a God whilst they not onelie beleeve it but beleeve in it For accordinglie the Rhemists teach it to be lawfull to beleeve in Men and in the Church The Creede contrariwise teacheth us Credere sanctam Ecclesiam Catholicam to beleeve that there is an holy Catholik Church but it doth not bid us to beleeve in the holy Catholike Church Yea it teacheth everie Christian to beleeve onelie In God for thus it saith I beleeve in God the Father c. and in Iesus Christ his only Sonne c. and I beleeve in the holy Ghost And this distinction of creatures and mysteries in the Creede from the Creator by the preposition In is likewise so observed and taught by the Ancient Fathers For Ruffinus saith thus Non dixit in sanctam Ecclesiam c. He said not I beleeve In the Catholicke Church nor In the remission of sinnes nor In the resurrection of the Body for if he had added the preposition In there should have beene the same force of meaning vvith that vvhich went before But now in those vvords in vvhich is set forth our faith of the Godhead it is said In God the Father and In Iesus Christ his Sonne and In the Holy Ghost But in the rest vvhere the speech is not of the Godhead but of Creatures and Mysteries the preposition In is not added that it should be said In the holy Church but that vvee should beleeve that there is an holy Church not as God but as a Church gathered unto God And men should beleeve that there is a remission of sinnes but not In the remission of sinnes and they should beleeve the resurrection of the Body but not In the resurrection of the Body Therefore by this syllable of Preposition the Creator is distinguished from the Creatures and things pertayning to God from things belonging to men Agreeablie to him writeth also Eusebius Emissenus saying Aliud est credere Deo aliud In Deum credere c. It is one thing to beleeve God and another thing to beleeve In God we ought of right to beleeve both Peter and Paul but to beleeve In Peter and Paul that vvere to bestow upon the servants the honour due to the Lord vvhich vve ought not to doe To beleeve him that is to give credite to him every one may doe it to a man but this to beleeve In him know that thou owest onely to the Divine Maiestie And this also is to be marked It is one thing Credere Deum to beleeve that there is a God and another thing Credere in Deum to beleeve in God for the Divel is found to beleeve that there is a God but to beleeve In God none is found to doe this but he vvhich hath devoutely trusted in him And therefore to beleeve that there is a God is to know naturally but to beleeve in God is faithfully to seeke him and vvith our vvhole love to passe into him So likewise touching the Articles of the Catholicke Church Remission of sinnes Resurrection c. he saith Let us beleeve In God These other things vve doe rehearse vve doe not beleeve in them but vve beleeve them These things I say vvee confesse not as God but as the benefites of God Primasius also observeth this distinction saying Fides perfecta est non solum Christum sed etiam In Christum credere It is perfect faith not onely to beleeve that Christ is but to beleeve In Christ. If you would know what it is to beleeve In God S. Cyprian will further informe you Non credit In Deum qui non in eo solo collocat totius foelicitatis suae fiduciam He doth not beleeve In God saith hee vvhich doth not repose in him alone the confidence of his vvhole felicity Credere in Creaturam est divinitatis offensio To beleeve in a Creature is an offence against the Deity saith Greg. Baeticus ad Gallam Placidiam Yea Cursed is the man that putteth his trust in man saith the Lord God himselfe Thus then you see a difference betweene Credere Deum and Credere Deo and Credere in Deum namelie that Credere Deum is to beleeve that there is a God and Credere Deo is to beleeve all that God speaketh to be true and thus farre Divels and Reprobates may goe but Credere in Deum to beleeve in God that is to repose the confidence of a mans whole felicitie not in his owne or in other mens merits nor in Saints or Angels or in the Church or in anie creatures but in God onlie is the faith and beleefe proper and peculiar to the true Christian. And herewithall you may perceive that Credere Ecclesiam Catholicam is to beleeve that there is a Catholike Church and Credere Ecclesiae Catholicae is to give credite to the Catholik-Church that is to beleeve that to be true which the Catholike Church teacheth and that Credere in Ecclesiam Catholicam is to repose a mans trust affiance faith and confidence in the Catholike Church which what is it else but to make a god of it and so to have moe gods then One and consequentlie to commit a most grosse Idolatrie For what greater dishonor or wrong can be done then to put the Church in the place of God or to attribute that to men or Angels or to anie creatures which properlie belongeth to the Creator But the Rhemists alledge three Texts of Scripture to prove it lawfull to beleeve in men The one is in the Epistle to Philemon where S. Paul speaketh thus unto him Hearing of thy love and faith vvhich thou hast toward the Lord Iesus and toward all the Saints c. But reddendo singula singulis it is easie to be perceived that Faith is there to be referred to Christ and Love to all the Saints for S. Paul himselfe who is the best expositor of his owne words
of the Order of the Ecclesiasticall Ministerie and yet did he reade Esaias the Prophet which is a part of the holy Scriptures as hee was returning homeward and sitting in his Chariot and was in no sort reproved for the same but well allowed therein and had a blessing therupon sent unto him from God Is it not likewise recorded of those noble Christians at Berea to their great honour that they received the Word of God with all readinesse of minde quotidie scrutantes Scripturas searching the Scriptures Daily And were not Lay persons also comprised amongst those to whom Christ Iesus himselfe said thus Scrutamini Scripturas Search the Scriptures Yea doth not God himselfe further give a direct commandement that the Booke of his Law and of the Religion and ordinances therein conteyned should be read published and made knowne to All even to Men Women and Children And doth hee not moreover say of that his Word commandements and ordinances in this sort They shall be in thy heart and thou shalt teach them diligently unto thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up Yea is he not pronounced blessed that hath his delight in the Law of the Lord and that doth meditate therin Day Night Timothy even whilst he was a childe was conversant in this Booke of God the holy Scriptures for so S. Paul expresly testifies of him that he knew the holy Scriptures of a childe and for his further encouragement therein saith that those holy Scriptures be able to make him Wise unto Salvation S. Iohn also writeth one of his Epistles which is a part of the sacred and canonical Scriptures expressely and by name to an elect Lady and her children which hee would never have done if it had not beene both lawfull and laudable even for vvomen and children also that be of capacitie as well as for others to reade the Scriptures and to know them How shall a young man clense his Way even by taking heed thereunto according to Gods Word saith the Psalmist According whereunto it is againe required of all that they remember their Creator in the dayes of their youth Origen also from his childehood was taught in the Scriptures and learned them without Booke and questioned with his father Leonides an holy Martyr who ioyed therin about the difficult sentences of the same Macrina S. Basils Nurse likewise taught him the Scriptures of a childe And S. Hierome writeth of Paula a Gentlewoman how shee set her maides to learne the Scriptures Yea manie of his writings be directed to women commending their diligence and labour in the Scriptures and encouraging them therein as namely to Paula Eustochium Salvina Celantia c. Theodoret also testifieth of the Christians that lived in those ancient times thus You shall everie where see saith he these points of our faith to be knowne and understood not onely by such as be Teachers in the Church but even by Coblers and Smiths and Websters and all kinde of Artificers Yea all our vvomen not onely they which are Booke-learned but they also that get their living with their Needle yea â—â—â—id-servants and vvaiting vvomen and not citizens onely but husbandmen also of the countrey be verie skilful in these things Yea you may heare amongst us Ditchers and Neatheards and Wood-setters discoursing of the Trinitie and of the creation c. S. Chrysostome likewise exhorteth all sorts of men to reade the Scriptures and to call their neighbours to the hearing of them Hee also taketh away the vaine pretences and excuses of them who alledged that they were secular and Lay men and had wife children and family to looke to and desireth them that they would not so deceive themselves saying that They which be entangled with such cares have the more need to seeke remedie by reading the holy Scriptures Againe he saith It is no excuse but a fault to say I have not read what S. Paul saith And therefore hee saith further Audite obsecro seculares omnes c. Heare I beseech you all yee that be secular or lay-men provide you Bibles which be medicines of the soule if you will nothing else yet at least wise get the New Testament the Apostle the Acts the Gospels which be continuall and diligent Teachers It is then more then manifest that the reading searching and knowledge of the Divine Scriptures is permitted and belongeth not only to those that be of the Order of the Ecclesiasticall Ministerie but even to those also that be not of that Order as namely to Kings Princes civill Magistrates to old to yong to men to women to children and generally to all sorts of people and that to this end to benefite others aswell as themselves as they shall be able For as God giveth not worldly wealth or earthly blessings and gifts to anie man for his owne private use and behoofe onely but that he should communicate and distribute of the same unto others so neither doth hee give his spirituall gifts or graces to anie to hide or keepe theâ— only to himselfe but to extend and impart them to the profit also of others As likewise no man lighteth a candle to put it under a bushell but on a candlestick that it may give light to others that be in the house aswell as to himselfe Yea the manifestation of the Spirit is given to everie one to this verie end to profit others withall aswell as himselfe as S. Paul again directly teacheth Although then everie man cannot be a professed Divine yet it is evident that eveey man ought to be a professed Christian Yea Whosoever shall be ashamed of mee and of my words saith Christ of him shall the Sonne of man be ashamed when he shall come in his own glory and in the glorie of his Father and of the holy Angells And S. Paul saith likewise that With the heart man beleeveth unto righteousnesse and with the mouth confesseth unto salvation So that we must not onely beleeve in Christ with our heart but wee must also confesse or professe him and his religion with our mouth and which is yet more we must practise Christianitie in our lives and conversations and endevour also so much as in us lyeth to have the same observed and practised by others Wherein there is no cause to feare those proverbes of Ne sutor ultra crepidam and Tractant fabrilia fabri and such like which cannot here be rightly used or applied because the knowledge of God and of his Word and Religion is not like the case of other arts sciences trades and occupations in the world but is a thing to be learned and professed by all sorts of people of what worldly calling or profession soever they be as now I trust you sufficiently perceive But consider yet further
it gave occasion of the Chiliastick error unto divers Ecclesiasticall persons also after him And he addeth the reason because saith he they pretended the antiquitie of that man Clemens Alexandrinus also was much addicted to unwritten Traditions and therewith likewise much deceived affirming and teaching by reason therof verie erroneous strange and untrue opinions as namely that Philosophy did in times past justifie or save the Greekes that Christ preached onely one yeare that the Apostles after their death preached unto the dead which with the Apostles descended into the vvater and being made alive ascended thence againe that Christians may not contendin judgment neither before the Gentiles nor yet before the Saints and sundry other errors Yea he there further mentioneth a certaine kinde of Gnostici of whom hee delivereth this description saying that the knowledge which maketh a true Gnostick is that which commeth by succession unto few from the Apostles and is delivered vvithout vvriting c. Where may appeare whence the heresie of the Gnosticks which was afterward condemned by the Church did spring and had his original namely out of unwritten Traditions supposed to be Apostolicall Yea sundry other Hereticks also boasted of their doctrines and opinions as if they had received them by tradition from the Apostles For Valentinus alledged himselfe to be schollar to Theodatus who was familiarly acquainted with S. Paul The Marcionites boasted that they had the Disciples of Matthias to their Master and taught the doctrine by them delivered Artemon likewise boasted of his doctrine as if it had come unto him undoubtedly by tradition Apostolicall But Eusebius for all that sheweth that it was not so Excellent therefore and ever memorable is that speech of Irenaeus touching this point where hee granteth that The Apostles did indeed at the first preach the Gospel by vvord of mouth but afterward saith hee by the vvill of God they delivered it in vvriting that so being committed to writing it might be for ever after that the foundation and pillar of our faith So that now and ever since that time wee must hold as S. Hierome also teacheth and holdeth saying thus That which hath no Authoritie of the holy Scriptures is as easily contemned as allowed And againe hee saith directly that such things as men invent and devise of themselves without the Authoritie and testimonie of the Scriptures as it vvere by Tradition Apostolicall the Sword of God striketh downe Yea some Traditions mentioned in ancient Fathers to be Apostolicall even the Papists themselves doe not observe as namely the temper of Milke and Hony given to them that be newly baptized abstayning from washing an whole vveeke after oblations for the Birth-day yearely not to fast nor kneele in prayer or worshipping of God on the Lords day nor betweene Easter and Whitsontide All which be mentioned in Tertullian S. Basil likewise mentioneth it as an Apostolicall tradition for Christians betweene Easter and Whitsontide to pray standing S. Hierome also mentioneth it as an Apostolicall Tradition the Temper of Milke and Hony as also on the Lords-day and throughout everie Pentecost neyther to pray on the knees nor to fast If then some Traditions affirmed by ancient Fathers to be Apostolicall be neverthelesse not observed in the Popish Church it selfe which is a thing very manifest why should anie Traditions be urged or obtruded upon the Protestants under the name of Apostolicall and by them necessarily to be held and beleeved which be not found specified in the undoubted Word of God the sacred and canonicall Scriptures but have onely the Authoritie of some men without the Authoritie of Gods word to testifie the same Yea as touching all points necessarie to salvation the holy Scriptures themselves be abundantly sufficient so that for that purpose there is no need of anie unwritten Traditions as even the ancient Fathers themselves doe also testifie The holy Scriptures inspired from heaven saith Athanasius be sufficient for all instruction of truth Whatsoever is requisite to salvation saith Chrysostome all that is fully laid downe in the Scriptures In the two Testaments saith Cyril everie vvord or thing that pertaineth to God may be required and discussed There vvere chosen to be vvritten saith Augustine such things as vvere thought sufficient for the salvation of the faithfull The Canon of the Scriptures saith Vincentius Lirinensis is sufficient and more then sufficient for all matters What need then is there of anie more speech in a matter so cleere and evident Concerning this point therefore Inasmuch as it is verie apparant that some errors heresies have arisen out of Traditions said and supposed to be Apostolical and that under that pretence and name sundry men in ancient and former times have beene deceived and may now much more by that meanes in these later times so farre remote from the times of the Apostles possibly be deceived it must be concluded that Traditions Apostolicall as they be called not warranted nor specified in the divine Scriptures cannot be held for anie infallible Iudge or infallible rule of truth in this case Seeing then the Church who is her selfe in question may not be the Iudge but must be iudged of and that by the Scriptures for in such a case where the Church it selfe is in question even by Bellarmines own acknowledgement the Scripture is better knowne then the Church and therefore must be the Iudge of it and seeing also that not Councils whether Generall or Provinciall nor Popes of Rome nor ancient Fathers nor unwritten Traditions said to be Apostolicall can be this infallible Iudge what remaineth but that God himselfe speaking unto us in his sacred and canonicall Scriptures is and must be held to be the only infallible Iudge in this case Or which commeth all to one effect if we will have visible and mortall men to be the Iudges The infallible Rule whereby they are to iudge and to be directed appeareth to be the verie same sacred and canonicall Scriptures wherein God speaketh And this also doe the ancient Fathers themselves yet further directly teach and affirme For S. Augustine saith The Scripture pitcheth downe the Rule of our Faith Tertullian likewise calleth the Scriptures the Rule of faith S. Chrysostome calleth them a most exquisite Rule and exact Square and Ballance to trie all things by And Gregory Nyssen also calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straite and inflexible Rule By this Rule of the Scripture then it is that not only Bishops Pastors and Clergie-men but even everie man else that is able to make search and tryall is to trie and examine these differing and contradictorie doctrines and positions betweene the Protestants and the Papists For how otherwise shall we certainly know what is right what is wrong in them or how otherwise shall we be able to discerne the true Teachers which wee are to reverence honour and embrace from the false
some have done that the King is therein called Supreme head of the Church they are deceived The words of the Oath at this day to take away all offence that any might conceive in that point being not supreme HEAD but supreme GOVERNOR And as touching this Title of Governor within his owne Dominions none can with anie reason gainesay it inasmuch as beside that which is before spoken King Alfred reigning long sithence was likewise called Omnium Britanniae Insulae Christianorum Rector The Governor of all the Christians vvithin the Isle of Britanny The Councell also held at Mentz in Germanie the yeare 814 in the time of the Emperor Charles the great and Pope Leo the third calleth likewise the Christian Emperor Carolus Augustus Governor of the True Religion and Defendor of the holy Church of God c. And a little after they say thus VVee give thankes to God the Father almighty because he hath granted unto his holy Church a Governor so godly c. In the yeare 847. there was also held another Councel at Mentz in the time of Leo the fourth and Lotharius the Emperor where they againe call the Emperor Verae Religionis strenuissimum rectorem a most puissant Governor of the true Religion The like was ascribed to King Reccesumthius in a Councell held at Emerita in Portugale about the yeare 705 in these words VVhose vigilancie doth governe both secular things vvith very great piety and ecclesiasticall by his vvisedome plentifully given him of God Where you see it expressely acknowledged that the King is a Governor both in causes secular and ecclesiasticall And this Councell of Emerita had also good allowance of Pope Innocent the third in his Epistle to Peter Archbishop of Compostella as Garsias witnesseth So that the Title of Governor even as touching matters ecclesiasticall as well as civill or secular attributed to the King he governing in them after a Regall manner and not in that Ecclesiasticall manner which Bishops and Clergie men use can no way justly be misliked but must in all reason be well approved and allowed Howbeit I grant that King Henry the eight and King Edward the sixt had that Title of Head in their times given unto them but not of the universal Church upon earth as the Pope hath but of the Church onely within their owne Dominions and not within their owne Dominions neither in such sort and sense as the Pope taketh upon him to be Head over all the Churches in the world that is to rule and governe them at his own pleasure and as he lift himselfe Indeed Stephen Gardner Bishop of Winchester when he was in Germanie upon the Kings affaires was there a very ill Interpretor of that Title Supreme head of the Church vvithin his owne Dominions given to King Henry the eight reporting that the King might thereby prescribe and appoint new ordinances in the Church concerning faith and doctrine as namely forbid the marriage of Priests and take away the use of the Cup in the Sacrament of the Lords Supper and in things concerning Religion might do what he listed This manner of declaring the Kings power and authoritie under that Title did so much offend the reformed Churches that Calvin and the writers of the Centuries did complaine of it and that iustly and worthily bearing that sense but in no other sort or sense did they dislike it Yea even that Title of Supreme head being rightly understood needed not to have offended anie for they had iâ— in no other sort or sense then the King of Israel likewise had the title of Head of the Tribes of Israel of which Tribes the Leviticall Tribe was one Or then Theodosius that Christian Emperor had the like within his Empire of whom Saint Chrysostome saith that non habet parem super terram He hath no peere or equall upon earth and affirmeth moreover of him that hee was summitas Caput omnium super terram hominum the Head and one that had the Supremacy over all men upon earth Yea by the Title of supreme Head attributed to King Henry the eight and King Edward the sixt was no more meant but the verie same that was afterward meant to the late Queene Elizabeth of blessed memorie or to King Iames our now Soveraigne Lord under the title of Supreme Governor for that they are both to be taken intended in one the selfe same sense is verie manifest even by a direct clause in an Act of Parliament viz. the Statute of 5. Eliz. cap. 1. in which also is declared how the Oath of Supremacie is to be expounded And the words of that Statute be these Provided also that the Oath viz of Supremacie expressed in the said Act made in the said first yeare of her raigne shall be taken and expounded in such forme as is set forth in an Admonition annexed to the Queenes Maiesties Iniunctions published in the same first yeare of her Maiesties raigne that is to say to confesse and acknowledge in her Maiestie her heyres and successors none other authoritie then that vvhich vvas challenged and lately used by the noble king Henry the eight and king Edward the sixt as in the said Admonition more plainly may appeare Where first you may observe the Authoritie attributed to King Henry the eight and to King Edward the sixt and to Queene Elizabeth as touching this point intended and declared to be all one And secondly you see it enacted how the Oath of Supremacy is to bee expounded namely that it is to be taken expounded in such forme as is set forth in an Admonition annexed to the Queens Majesties Iniunctions published in the same first yeare of her Raigne The words of which Admonition therefore as more amply conteyning the explanation of the same Oath I have here thought good to adde for your better and most full satisfaction in this matter The Title whereof is this An Admonition to simple men deceived by the malicious HEr Maiesty forbiddeth all her subiects to give eare or credite to such perverse and malicious persons vvhich most sinisterly and maliciously labour to notifie to her loving subiects how by the vvordes of the Oath of Supremacy it may be collected that the Kings or Queenes of this Realme possessioners of the Crowne may challenge authoritie and power of Ministery of Divine offices in the Church vvherein her said subiects be much abused by such evill disposed persons for certainly her Maiestie neyther doth nor ever vvill challenge any other authority then that vvhich vvas of ancient time due to the Imperiall Crowne of this Realme that is to say under God to have the Soveraignety and rule over all maner of Persons borne vvithin these her Maiesties Dominions and Countries of vvhat estate eyther Ecclesiasticall or Temporall soever they be So as no forraine Power shall or ought to have any superioritie over them And if any person that hath conceived any other sense of the
for us In which words you see that although some bee appointed to wrath yet othersome bee appointed to obtaine salvation by the meanes of their Lord Iesus Christ vvhich died for them and these which were thus predestinated and appointed not to wrath but to Salvation he sheweth that even for this verie cause they should be the more vigilant warie and circumspect as touching their lives and conversations to walke as Children of the light and of the day and not to be like unto those that be appointed to wrath and be of the night and of darknesse Againe S. Paul in his second Epistle to the Thessalonians speaking of some To whom God sent strong delusion to beleeve lies that they might all be damned which beleeved not the truth but had pleasure in unrighteousnes distinguishing those that were of the Elect number from them he saith thus But wee ought to give thanks alway for you brethren beloved of the Lord because that God hath from the beginning chosen you to salvation And there hee sheweth further how after this their election they be brought to salvation namely through sanctification of the spirit and beleefe of the truth So that you here still perceive that all bee not elect to salvation but some onely and that those that be thus elected bee such as bee afterward sanctified by the spirite of God and beleeve the Gospell and word of truth and so come in the end to the salvation appointed for them S. Paul againe to the same effect in his Epistle to the Ephesians saith thus Blessed be God even the father of our Lord Iesus Christ which hath blessed us with all spirituall blessings in heavenly things in Christ as he hath chosen us in him before the foundations of the world that wee should be holy and without blame before him in love In which words you likewise see that not all in a generalitie but some onelie bee elected and that those which be thus ordained and elected to life and salvation were in Gods purpose and decree so ordained and elected antequam iacerentur fundamenta mundi before the foundations of the world were laid But then here observe withall that those which be thus elected and predestinated of God to Salvation bee not so predestinate and elected to the end they should live licentiously wickedly or carelesly but to the end They should be holy and without blame before him in love for so be the very direct words of the Apostle Wherefore it is apparant that S. Paul from this matter and doctrine of Predestination and electing of men to salvation gathereth not anie argument of Licentiousnesse for neither can such argument from thence be rightly deduced what soever Atheists Papists or others thereupon untruly inferre but cleane contrariwise from hence he gathereth as likewise all the rest of Gods children doe matter to blesse praise and thanke God for ever and ever and therby provoketh men to shew forth the fruites of that their thankefulnesse by a continuall godly life and an holy conversation For indeed what will move a man to thankfulnesse and to shew his obedience towards God both in his thoughts and affections and in his words and in his workes and everie manner of way if his election to salvation decreed and purposed with God before the foundations of the world were laid will not moove him unto it seeing hee was then in Gods hand to have disposed of him as of a vessell either to honour or dishonour at his owne good and free pleasure there being then no matter of merit or desert in him why God should choâ—se him more then another yea at that time of his ordaining and appointing of him to salvation hee might if hee had so pleased have otherwise disposed of him and might have left and refuseâ— him as he did others to goe with them to everlasting wrath and eternall horrour and damnation Infinite and unspeakeable therefore must such a one needes conceive the love of God to be towards him in this case and such as can never be suficiently magnified Yea thus againe from this predestination and election of God doth S Paul in his Epistle to the Colossians likewise inferre as it is indeed most forcible thereunto matter of argument to perswade to all Christian vertues and to all godlines and holines of life for thus he saith Novv therefore as â—he elect of God holie and beloved put on tender mercie kindenes humblenes of minde meekenes long suffering forbearing one another and forgiveing one anoâ—her if anie man have a quarrell to another even â—s Christ forgave you even so doe yee c. Marke here also how from this that they were the Elect of God he gathereth this Argument to perswade to all goodnes godlines and Christian vertues And so likewise doth S. Peter also frame an Argument from thence to perswade to all holinesse of life Yee saith hee are a chosen generation a royall Priesthood an holy nation a peculiar people that ye should shevv forth the vertues of him that hath called you out of darkenes into his marveilous light By all which you see I hope sufficiently that out of this doctrine of Predestination can no Argument for licentiousnes or carelesnes of life be rightly deduced but the cleane contrarie For although God hath predestinated and foreordained what shall become of all men as he hath likewise of all things else wee are not therefore to grow carelesse and dissolute but all our chiefe care studie endeavour should be this namly to examin our selves our harts waies affections works thereby see whether we be of the number of those that be elected predestinated to salvation yea or no And if wee finde that we are therin to reioyce with powring forth everlasting praise and thankes unto God for so speciall ineffable and incomparable a favour and during all our life to shew forth the fruites of that thankefulnes by a continual endeavour to walke in the waies of God godlines And if anie upon examination of himselfe doe not yet finde the marks tokens of Gods children within him and of such a one as is predestinated to salvation hee is not therefore to be discouraged utterly or to dispaire but to know that he may be for all that of the number of Gods Children if hee neglect not to use the meanes which God hath appointed in that case inasmuch as God may hereafter at some one time or other before his death call him to faith and repentance and regenerate and sanctifie him by his spirit so testifie and make known the same unto him For as it is true that VVhom God hath predestinated them also hee calleth so no lesse true is it that God hath also set his appointed times and meanes when and how he will call them unto himselfe whom hee hath so predestinated which thing Christ Iesus also himselfe sheweth in the Parable namely that some were called
purpose intention Christ dyed not for the redemption of all in a generalitie but of the Elect only whom he so especially and entirely loved In like sort testifieth S. Iohn saying In this appeared the love of God toward us marke still that word Vs that God sent his onely begotten Sonne into the vvorld that vve might live through him And againe he saith Herein is love not that vve loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes Here you likewise see that the sending of his sonne is an effect and argument of his most deare and speciall love toward his Church and people If then this be as indeed it is an argument of such high speciall and incomparable love in Christ to give himselfe to death and likewise in God his Father to send him into the world to that end and that this special and incomparable love belongeth onely to the Elect it must needes be granted that Christ his death being an argument of such unspeakeable and especial love was only for the Elect in Gods intention and purpose for those onely be the men whom he so entirely and unspeakeably loved and not the other But consider what Saint Paul yet further writeth saying thus Blessed bee God even the Father of our Lord Iesus Christ vvhich hath blessed us vvith all spiritual blessings in heavenly things in Christ as hee hath chosen us in him before the foundation of the vvorld that vvee should be holy and vvithout blame before him in love VVho hath predestinated us to be adopted through Iesus Christ in himselfe according to the good pleasure of his owne vvill to the praise of the glory of his grace vvhereby hee hath made us accepted in his bloud by vvhom vve have redemption through his bloud even the forgivenesse of sinnes according to his rich grace vvhereby he hath beene abounding toward us In which words you may againe perceive that those onely that were Elect before the foundation of the world be the men that be there said to have redemption through Christs bloud even the forgivenesse of sinnes and that for these two incomparable benefits namely of their Election before the foundations of the world and of their Redemption through the bloud of Christ they can never blesse God sufficiently nor yeeld him sufficient thankes Yea the Redemption which Christ by his bloud hath purchased for anie is an Eternall Redemption as the Epistle to the Hebrewes expressely affirmeth it and therefore if all in a generalitie aswel bad as good and Reproprobate aswell as Elect should have redemption by the death of Christ it should be an Eternall redemption as here you see even an everlasting discharge and forgivenesse of all their sinnes and so then should none be damned at all but all aswell one sort as another should be saved which if it be grosse and absurd false and untrue that also must be held grosse absurd and untrue whereupon this followeth But consider yet further that the bloud of Christ Iesus the Sonne of God is not dumbe dead vaine idle or ineffectual bloud but it is ever powerfull and effectuall to all those for whose benefit it was intended to be shed and therefore beside that it is called by S. Peter precious bloud or the bloud of price and value whereby Gods Church and people were bought and purchased it is further said in the Epistle to the Hebrews to be speaking blood and that it speaketh better things then that of Abel For indeed the bloud of Abel spake and cried for revenge against a Malefactor but contrariwise the bloud of Christ speaketh for mercie peace love reconciliation and attonement towards sinners and malefactors Yea the bloud of Christ hath these vertues attributed unto it namely to clense from all sinne to reconcile to iustifie to sanctifie and to save sinners Seeing then the bloud of Christ is of that great force vertue and efficacie and that none are cleansed from their sinnes reconciled iustified sanctified and saved but the elect onely it is apparant that that so precious prevalent powerfull and saving bloud of his was shed for the redemption of the Elect only and not of the Reprobate And therefore doe the Saints and elect people of God in the Revelation sing this Song unto that Immaculate Lamb Christ Iesus saying thus Thou art vvorthy to take the Booke and to open the seales thereof because thou vvast killed and hast redeemed us to God by thy bloud out of every kinred and tongue and people and nation Yea by the efficacie and vertue of Christ his death his buriall and his resurrection it is that Gods elect dye to sinne and burie sinne and be quickned and rise to newnesse of life which thing Reprobates cannot doe Againe it appeareth that Christ in his death suffering and satisfaction which hee made to the law and to Gods wrath and iustice bare the person only of the Elect to cleere and set them free insomuch that of them only it is said that they be In Christ and that they vvere circumcised â—n him or in his circumcision that they dyed together with him in his death that they rose together with him in his resurrection that they ascended with him into heaven and there sit vvith him in heavenly places By all which manner of speeches it is evident that the Elect and Elect onely be accounted his members and knit and conioined unto him Yea such is this neere coniunction and union betweene Christ the head and the Elect his members that considered together they be called verie Christ by S. Paul And therefore it is apparant that the Reprobates which are to bee damned were never In Christ Iesus nor made satisfaction to Gods Iustice in him for their sinnes nor died with him nor rose againe with him nor ascended with him into heaven nor have anie union or communion with him And this is further yet more evident by this that Christ Iesus himselfe doth directly disclaime all Reprobates in the praier which he maketh in the behalfe of all the Elect which his Father gave him saying thus I pray for them I pray not for the vvorld but for them vvhich thou hast given mee for they are thine Observe this well for here you see that Christ praieth and maketh intercession onely for the elect and utterly disclaymeth to pray for the world that is for the Reprobates of the world Sith then the Reprobates have no part nor portion in the praier and intercession of Christ by what right shall they have anie part or portion in his death or sacrificing himselfe upon the Crosse For the Priesthood of Christ consisteth chiefly in these two points namely in his oblation or sacrificing of himselfe upon the Crosse in his prayer or intercession and seeing the Reprobates never had nor have anie interest in the one neither can they have in the other And therefore also is Christ recorded
against them that in this sacrament of the Lords Supper not the bare formes or accidents of bread and wine but the verie substance it selfe of bread and wine doth remaine But thirdly why doe they say that Melchisedech sacrificed in bread wine when there is no such thing in the Text Hee offered no sacrifice of bread and wine but brought forth bread and wine for the refreshing of Abraham and his Armie And so saith Iosephus Melchâ—sedech gave liberal entertainment to the Souldiers of Abraham and suffered them to vvant nothing for the sustenance of their life This another writer likewise approveth saying Melchisedech king of Salem offered unto him bread and vvine which Iosephus as it were expounding saith he ministred to his Armie the dueties of hospitalitiâ— and gave him great plentie of things necessarie and besides he blessed God vvhich had subdued to Abraham his enemies for Hee vvas a Priest of the highest God Yea even the Hebrew word also which signifieth not obtulit or sacrificavit but protulit or eduxit declareth the same for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hotsi quod perinde sonat ac si dicas exire fecit hoc est eduxit seu protulit which is asmuch as that Melchisedech caused bread and wine to come forth or to be brought out to Abraham and his companie but it hath no such sense in it as that he sacrificed bread and wine Whereupon the Greekes have also translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protulit hee brought forth But yet further to shew unto you that Christ is the only Priest according to the order of Melchisedech and in what sense he is so that Epistle to the Hebrewes thus compareth Christ and Melchisedech together That as Melchisedech was both a King and a Priest so likewise is Christ And as Melchisedech was a King of righteousnesse and of peace so is Christ for he brought in everlasting righteousnesse as it is said in Dan. 9.24 and is also the true King of peace as having by his mediation made peace betweene God and Vs. Yea as Melchisedech was not only a King but a Priest also of the most high God so is Christ who with the sacrifice of himselfe upon the Crosse hath redeemed all his people and blesseth them and maketh intercession for them Againe Melchisedech is said to be without father without mother without kinred having neither beginning of dayes nor end of life which things be thus affirmed of Melchisedech because in the Scriptures neither his father nor his mother nor his ancestors nor his death are recorded And such a one is Christ the sonne of God without a father as he is Man and without mother as he is God being Eternal without beginning of daies or end of life And as Melchisedech is said to be and continue a Priest for Ever so is Christ who liveth and continueth ever a Priest by reason of that his everlasting and unremoveable Priesthood perpetually resident and inherent in his owne person Thus Melchisedech a Type and figure of Christ and Christ himselfe be resembled and compared together By all which you may infallibly perceive that Christ onely and none but he is or can be a Priest according to the order of Melchisedech and consequently that Popish Priests be extremely audacious and impudently impious that dare and doe challenge to themselves to be Priests according to that order 3 Howbeit there be Priests neverthelesse under the New Testament for all true Christians whosoever be Priests and are expressely so entitled in the holy Scriptures not that anie of them are to offer up Christ in a bodily sacrifice but that they are to sacrifice their owne bodies as S. Paul declareth by killing and mortifying their owne lusts and concupiscences and other their vile affections and consecrating themselves wholly unto God and his service Christ hath made us saith S. Iohn Kings and Priests even to God his Father S. Peter likewise saith thus Yee are a chosen generation a royal Priesthood an holy Nation a peculiar people set at libertie that ye should shew forth the vertues of him that hath called you out of Darkenesse into his marveylous light And againe he saith Ye as lively stones be made a spiritual house an holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ. In which places you see that All generally whosoever that bee the member of Christ are and be termed Priests and withal you see the reason why they are so entitled namely not because they are to offer anie bodily sacrifice of Christ but in respect of spiritual sacrifices as S. Peter here expressely calleth them which they are to offer up unto God Of which sort is the sacrificing of their owne bodies before mentioned by S. Paul and the sacrifices likewise of praises and thankesgivings and of praier which ascendeth up like incense unto God the sacrifice also of righteousnesse of doing good and giving almes and distributing to those that be in necessitie and such like for all these be called sacrifices And hereby also is verified the Prophecie in Malachy where God saith thus From the rising of the Sunne unto the going downe â—f the same my Name is great among the Gentiles and in every place Incense shall be offered to my Name and a pure offering for my Name is great among the Gentiles saith the Lord of Hosts I say this Prophecie is verified not by anie supposed carnal or bodily sacrificing of Christ in the Popish Masse which is a most ungodly and impure thing but by those spiritual sacrifices before mentioned which All Christians everie where are to offer up unto God Neither ought it to seeme strange to anie that all the Members of Christ generally be they men or women be thus termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotes that is Priests for yee see it is by the Scriptures cleere and evident and therefore must be confessed Wherefore also Tertullian saith Nonne Laici Sacerdotes Be not Lay people also Priests As for those that beare Ecclesiastical office in the Christian Church they have no where throughout all the New Testament this terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotes that is Priests specially or properly given unto them but they are there evermore called by other names as Bishops Pastors Doctors Presbyters Deacons Ministers and such like so carefully doth the whole New Testament shunne that word Sacerdotes that is Priests from being attributed to the Ministers of the Gospel speciallie or peculiarlie but useth it as a name general and common to all Christians It is true neverthelesse that in the ancient Fathers they bee sometimes called Sacerdotes and the Lords â—able also is sutably in the same ancient Fathers sometimes called an Altar Howbeit these be not proper but alluding and tropical speeches signifying that as in the Iewish Church they had an Altar and Priests to offer sacrifices thereupon so in the Christian
shall be able to diswade them Howbeit I would desire you to be better advised and though it be to the utter overthrowing of your fancies and wills to yeeld to that puissant and unvanquishable truth which not onlie reason but all right faith and religion also requireth at your hands for even faith and religion aswell sense and reason perswadeth against that monstrous conceipt of Transubstatiation and of the natural bodie of Christ to be eaten with the bodilie mouth For further declaration whereof doe but consider some absurdities and inconveniences wherewith it is accompanied First you thereby make the Lords Supper to be no Sacrament for if it be a Sacrament it must of necessitie have aswel an outward visible signe of an holie thing as the holie thing it selfe The outward visible signe in this point is the bread and the holie thing whereof it is a signe is the verie natural bodie of Christ which was crucified for us Now you sâ—y That after consecration there is no bread at all remaining but onlie the verie natural bodie of Iesus Christ and so making no bread at all to be there you also make no outward visible signe to be there and consequentlie make it no Sacrament Secondlie if there be no bread remaining but onlie the Accidents of bread that is whitenesse roundnesse and such like without a substance as yee hold then beside that it is most absurd by the rules of reason to hold that anie accidents can be without their substance I pray further tell me what it is that the communicant receiveth and eateth for we thinke everie man should be ashamed to say that he eateth bare accidents and not the substance of bread But for cleere proofe S. Paul affirmeth it expreslie to be still bread after consecration and that accordinglie the communicant eateth bread neither will the bare accidents of bread without the substance nourish anie man Thirdlie how absurd and unseemlie a thing is it for one man to eate up another as if it became Christians to be Caniballs or Anthropophagi that is such as were eaters of men and yet if this Popish opinion were true should Christians be eaters even of the bodie of a man and of the best mâ—n that ever lived even of their owne Saviour and Redeemer Iesus Christ both God and man and that in a most grosse and carnal manner which is a most impious and most inhumane barbarous conceit Fourthlie it is well knowne that Christ Iesus is true man and hath all the properties of one that is a true man being like unto man in all things sinne only excepted as the Scripture witnesseth And therefore as he is a true man and hath a true humane bodie like other men sinne onelie excepted that his humane bodie cannot possiblie be in two or manie places at once no not after his resurrection as S. Augustine expresly witnesseth no more then the bodies of other men For which cause the Angel said of Christ Non est hic surrexit enim He is not here for he is risen This speech of the Angel sheweth contrarie to your conceit that the humanitie and bodie of Christ even after his resurrection is not in diverse places at once as his Deitie and Godhead is and that it cannot be in anie more places then one at a time because when his bodie was in the grave it was not anie where else and when it was risen ouâ— of the grave then it was not there but in another place as the Angel declareth Yea whilest you make his humanitie to be multi-present what doe yee else but confound his humanitie and fall into as manifest an errour as is the Heresie of the ubiquitares If anie alledge that the humanitie of Christ and his Deitie be inseparable and that therefore wheresoever his Deitie is there is also his humanitie and consequently because his Deitie or Godhead is everie where his humanitie also or manhood must be likewise everie where This is but a sophistical and deceitfull kinde of reasoning wherewith none should be ensnarled for although it be true that the Deitie and humanitie of Christ be inseparable in him in respect of his person in whom they are united both together making but one Christ yet are they not so inseparable but that the one may be and is namelie his Deitie or Godhead where the other is not For example the Deitie or Godhead of Christ is indeed everie where and filleth heaven and earth as it is said in the Prophet yea the heaven of heavens cannot conteine him as Solomon saith and consequently that Deitie was also even in the grave of Christ after he was risen from death and yet was not his humanitie or manhood there as the Angel himselfe hath before assured us So that although wheresoever his humanitie or manhood is there is also his Deitie or Godhead yet it followeth not contrariwise that wheresoever his Deitie or Godhead is there also is his humanitie or manhood Again doth not Christ Iesus himselfe say thus The poore ye have alwayes with you but me ye shall not have alwayes How could these words be true except wee confesse that he may be and is absent from us in his humanitie and manhood although he be alwaies present with us in respect of his Deitie and by his power and spirit In which respect he hath also said that Hee vvill be vvith his Church to the end of the vvorld You perceive then how Christ is present and how absent namelie that he is alwaies present everie where in his Deitie but not so in his humanitie or manhood And for further proofe hereof doth not Christ Iesus say againe expressely thus It is expedient for you that I goe away for if I goe not away the Comforter will not come unto you Againe he saith I leave the vvorld and goe to the Father And againe he saith Now am I no more in the vvorld but these are in the world and I come to thee Holy Father keepe them in thy Name even them vvhom thou hast given mee What meaneth all this but that Christ Iesus after his resurrection was to ascend into heaven and so to goe away to depart to leave the vvorld and to be as himselfe there speaketh no more in the vvorld Must not this needs be intended in respect of his manhood and bodily presence for most certaine it is that in respect of his Deitie power and spirit he is with us to the worlds end and for ever as before is said And therefore also doth S. Peter witnesse that in respect of that his manhood or humanitie the Heavens must conteyne him untill the time that all things be restored vvhich God hath spoken by the mouth of all his holy Prophets since the vvorld began For which cause also we beleeve according to our Creede that from thence hee shall come to iudge both the quicke and the dead If then ever since his ascention hee be
selling let any communion be had vvith them that loosing the solace of humanitie they may be compelled to returne from the error of their vvay And vvhosoever shall doe the contrary let him as being a partaker of their iniquitie be sentenced to be Anathema and they if they be taken by Catholike Princes let them be committed to prison and loose all their goods In the Councell of Lateran likewise assembled against the Albigenses whom they call Cathari and Patâ—rini it was said thus Eos defensores eorum râ—ceptores Anathemati decernimus subiacere Et sub Anathemate prohibemus ne quis eos in domibus vel in terra sua tenere vel fovere vel negotiationem cum ijs exercere praesumat VVee decree Them and their defenders and receivers to bee under the sentence of Anathema And under the same curse VVee forbid that no man presume to keepe or harbour them in their houses or upon their land or to negotiate vvith them In like sort did Pope Martin the fift in his Bull of condemnation against Iohn Husse and Hierome of Prage annexed to the Acts of the Councell of Constance straightly charge and command that such as they were which would not be obedient to the Sea of Rome nor hold communion with that Church should not be permitted Domicilia tenere larem fovere contractus inire negotiationes mercantias quaslibet exercere aut humanitatis solatia cum Christi fidelibus habere to have any house or home to make any contracts or to use any trade or trafficke or to enioy any solace or comforts of humanitie vvith the faithfull of Christ. And as if all this were too little Pope Boniface the eight did further say and decree that it was de necessitate salutis subesse Romano pontifici of the necessitie of salvation for everie man to be subiect to the Pope of Rome Thus you see that this Image of the Beast that is the Emperor-like State and governement of Rome by the Popes was able to speak for her owne exaltation and advancement amongst the Inhabitants of the earth and what manner of speeches they were and how terible dammageable and in conclusion deadlie to all that would not worship it and become obedient thereunto But no onely by words speeches sayings perswasions doctrines and decrees but by miracles signes or wonders also was this Image of the beast to bee erected For the Text saith that this second Beast the false-prophet Antichrist did great Wonders so that he made fire come downe from heaven on the earth in the sight of men and deceived them that dwell on the earth by the signes which were permitted him to doe in the sight of the Beast saying to them that dwell on the earth that they should make the Image of the Beast c. So that the drift of all these Miracles was but to make the Image of the Beast And this agreeth with that of S. Paul where hee saith that the comming of Antichrist shall bee by the working of Satan with all power and signes and lying vvonders and with that also of the False-prophet mentioned in this Revelation of S. Iohn that hee did Miracles Which False-prophet cannot be understood of Mahomet the False-prophet amongst the Turkes and Sarazens for hee did no miracles but prevailed with his religion an other way and especiallie by force of Armes and dint of Sword Yea Mahomet openlie protested saying Non sum miraculis aut indicijs ad vos missis I am not sent unto you vvith miracles or signes And so also doth Dionysius Carthusianus testifie that Mahometes asserebat Deum sibi dixisse quod non permisit eum Miracula facere Mahomet affirmed that God said unto him that hee permitted him not to doe miracles But againe the Myracles which this false Prophet mentioned in the Revelation did hee did them before the Beast and in his â—ight and presence Rev. 13.14 Rev. 19.20 that is at Rome and in the view of the Romane State and not amongst Turkes or Sarazens The false Prophet then here mentioned in this Revelation which did these Miracles appeareth to bee such a false Prophet as is among Christians to delude and deceive them and not any such as is amongst the Turkes or other Infidels of the World Now amongst the rest of the miracles which this second Beast that is this false Prophet amongst Christians viz. Antichrist was to doe this is speciallie mentioned that hee made fire come downe from heaven on the earth in the sight of men Bellarmine and some other Papists would have this to bee understood litterally of materiall fire And yet if they will needes have it so to bee taken it will advantage them nothing For in the Papacie they have made fire come downe from heaven on the earth as even their owne writings doe declare As for example in their Legend for the feast of Corpus Christi to confirme their error of Transubstantiation and the adoration of their consecrated Bread in the Sacrament they report that a Priest carrying the Host to a Sicke man lost it by the way and being perplexed for so great a losse there appeared a Pillar of fire shining like the Sunne from heaven to the earth pointing to the verie place where the Bodie of Christ lay attended with a companie of devout Beastsâ— which falling downe upon their knees adored it Yea Bellarmine alledgeth no lesse then seven miracles for confirmation of this error Likewise to confirme another error of theirs concerning the worship of Saints they alledge sundrie miracles and amongst the rest they fetch fire from heaven for that purpose For of Thomas they say that a burning light descended fower times and kindled the Tapers in honour of that Saint In the Legend of Iacinth and Eugenne they also fetch fire from heaven to consume Melance the false accuser of Eugenne Againe in the Legend of Edward the Martyr there is a Piller of fire brought from heaven to the earth to shew the place of his buriall In the Legend of S. George they also fetch fire from heaven to burne Dacianus who had be headed him In the Legend likewise of S. Barbara they fetch fire from heaven wherewith her Father that persecuted her was consumed In the Legend of S. Martyn they to make him like to the Apostles doe say that the holy Ghost descended upon him in the forme of Fire as it did upon the Apostles But to leave all other errors of Poperie which want no Miracles amongst them to confirme them and to come to this verie point in hand touching this Image of the Beast that is touching the Papall Empire or Emperor-like State erected in the Popes at Rome upon the subversion of the Emperors Was not Pope Hildebrand otherwise called Pope Gregorie the seventh the first that is most famous or rather most infamous for resisting and weakening the Emperor of his time by rebelling and making Warre against him Doth
say that in the manuscript books which I have met withall here in S. Brendans own countrey one whereof was transcribed for the use of the Friars minors of Kilkenny about the yeare of our Lord 1350. there is not the least footstep thereof to be seene And this is a thing verie observable in the ancienter lives of our Saints such I meane as have beene written before the time of Satans loosing beyond which we doe not now looke that the prayers and oblations for the dead mentioned therein are expressely noted to have been made for them whose soules were supposed at the same instant to have rested in blisse So Adamnanus reporteth that S. Colme called by the Irish both in Bedes and our dayes Colum-kille caused all things to be prepared for the sacred ministerie of the Eucharist when he had seene the soule of S. Brendan received by the holy Angells and that hee did the like when Columbanus Bishop of Leinster departed this life for I must to day saith S. Colme there although I be unworthy celebrate the holy mysteries of the Eucharist for the reverence of that soule which this night carried beyond the starry firmament betwixt the holy quires of Angells ascended into Paradise Whereby it appeareth that an honourable commemoration of the dead was herein intended and a sacrifice of thanksgiving for their salvation rather then of propitiation for their sinnes In Bede also wee finde mention of the like obsequies celebrated by S. Cuthbert for one Hadwaldus after he had seene his soule carried by the hands of Angells unto the joyes of the kingdome of heaven So Gallus and Magnus as Walafridus Strabus relateth in the life of the one and Theodorus Campidonensis or whosoever else was author of the life of the other said Masse which what it was in those dayes wee shall afterward heare and were instant in prayers for the commemoration of abbat Columbanus their countreyman frequenting the memory of that great Father with holy prayers and healthfull sacrifices Where that speech of Gallus unto his deacon Magnus or Magnoaldus is worthie of speciall consideration After this nights watch I understood by a vision that my master and father Columbanus is to day departed out of the miseries of this life unto the joyes of Paradise For his rest therefore I ought to offer the sacrifice of salvation In like maner also when Gallus himselfe died Iohn Bishop of Constance prayed to the Lord for his rest and offered healthfull sacrifices for him although he were certainly perswaded that hee had attained the blessing of everlasting life as may be seene in Walafridus And when Magnus afterwards was in his death-bed he is said to have used these words unto Tozzo Bishop of Ausborough that came to visite him Doe not weepe reverend Prelate because thou beholdest me labouring in so manie stormes of worldly troubles because I beleeve in the mercie of God that my soule shall rejoyce in the freedome of immortalitie yet I beseech thee that thou wilt not cease to helpe me a sinner and my soule with thy holy prayers Then followeth that at the time of his departure this voice was heard Come Magnus come receive the crowne vvhich the Lord hath prepared for thee and that thereupon Tozzo said unto Theodorus the supposed writer of this historie Let us cease weeping brother because wee ought rather to rejoyce having heard this signe of the receiving of his soule unto immortalitie than to make lamentation but let us goe to the Church and be carefull to offer healthfull sacrifices to the Lord for so deare a friend I dispute not of the credite of these particular passages it is sufficient that the authors from whom wee have received them lived within the compasse of those times whereof we now doe treate For thereby it is plaine enough and if it be not it shall elsewhere be made yet more plaine that in those elder dayes it was an usuall thing to make prayers and oblations for the rest of those soules which were not doubted to have beene in glorie and consequently that neyther the Commemoration nor the Praying for the dead nor the Requiem Masses of that age have anie necessarie relation to the beleefe of Purgatory The lesson therefore which Claudius teacheth us here out of S. Hierome is verie good that while wee are in this present world we may be able to helpe one another eyther by our prayers or by our counsailes but when vvee shall come before the judgement seat of Christ neyther Iob nor Daniel nor Noah can intreate for any one but every one must beare his owne burden and the advise which the no lesse learned then godly abbat Columbanus giveth us is verie safe not to pitch upon uncertainties hereafter but now to trust in God and follow the precepts of Christ while our life doth yet remaine and while the times wherin we may obtayne salvation are certaine Vive Deo fidens saith he Christi praecepta sequeÌ„do Dum modò vita manet dum tempora certa salutis Touching the worship of God that I may now come to that point Sedulius delivereth this generall rule that to adore any other beside the Father and the Sonne and the holy Ghost is the crime of impietie and that all that the soule oweth unto God if it bestow it upon any beside God it committeth adultery More particularly in the matter of Images he reproveth the wise men of the heathen for thinking that they had found out a way how the invisible God might be worshipped by a visible image with whom also accordeth Claudius that God is to be knowen neyther in mettle nor in stone and for Oathes there is a Canon ascribed to S. Patrick wherein it is determined that no creature is to be sworâ—e by but onely the Creator As for the forme of the Liturgie or publick service of God which the same S. Patrick brought into this countrey it is said that he received it from Germanus and Lupus and that it originally descended from S. Marke the Evangelist for so have I seene it set down in an ancient fragment written wellnigh 900. yeares since remayning now in the Library of Sir Robert Cotton my worthy friend who can never sufficiently be commended for his extraordinarie care in preserving all rare monuments of this kinde Yea S. Hieroms authoritie is there vouched for proofe hereof Beatus Hieronymus adfirmat quòd ipsum cursum qui dicitur praesente tempore Scottorum beatus Marcus decantavit which being not now to be found in anie of S. Hieroms workes the truth thereof I leave unto the credite of the reporter But whatsoever Liturgie was used here at first this is sure that in the succeeding ages no one generall forme of divine service was retayned but diverse rites and maners of celebrations were observed in diverse parts of this kingdome untill the Romane use was brought in at last by
Gillebertus and Malachias and Christianus who were the Popes Legates here about 500. yeares agoe This Gillebertus an old acquaintance of Anselme Archbishop of Canterbury in the Prologue of his booke De usu ecclesiastico directed to the whole Clergie of Ireland writeth in this maner At the request yea and at the command of manie of you dearely beloved I indevoured to set downe in writing the canonical custome in saying of Houres and performing the Office of the whole Ecclesiasticall Order not presumptuously but in desire to serve your most godly command to the end that those diverse and schismaticall Orders wherewith in a maner all Ireland is deluded may give place to one Catholick and Romane Office For vvhat may bee said to be more undecent or schismaticall then that the most learned in one order should be made as a private and lay man in another mans Church These beginnings were presently seconded by Malachias in whose life written by Bernard wee reade as followeth The Apostolicall constitutions and the decrees of the holy Fathers but especially the customes of the holy Church of Rome did he establish in all Churches And hence it is that at this day the canonicall Houres are chanted and song therein according to the maner of the whole earth whereas before that this was not done no not in the citie it selfe the poore citie of Ardmagh he meaneth But Malachias had learned song in his youth and shortly after caused singing to be used in his owne Monasterie when as yet aswell in the citie as in the whole Bishoprick they eyther knew not or would not sing Lastly the work was brought to perfection when Christianus Bishop of Lismore as Legate to the Pope was President in the Councell of Casshell wherein a speciall order was taken for the right singing of the Ecclesiasticall Office and a generall act established that all divine offices of holy Church should from thenceforth be handled in all parts of Ireland according as the Church of England did observe them The statutes of which Councell were confirmed by the Regall authority of King Henry the second by whose mandate the Bishops that met therein were assembled in the yeare of our Lord 1172. as Giraldus Cambrensis witnesseth in his historie of the Conquest of Ireland And thus late was it before the Romane use was fully settled in this kingdome The publick Liturgie or service of the Church was of old named the Masse even then also when prayers only were said without the celebration of the holy Communion So the last Masse that S. Colme was ever present at is noted by Adamnanus to have beene vespertinalis Dominicae noctis Missa He dyed the midnight following whence the Lords day tooke his beginning 9º viz. Iunij anno Dom. 597. according to the account of the Romanes which the Scottish and Irish seeme to have begunne from the evening going before and then was that evening Masse said which in all likelyhood differed not from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Leo the Emperour in his Tacticks that is to say from that which wee call Even-song or Evening prayer But the name of the Masse was in those dayes more specially applied to the administration of the Lords Supper and therefore in the same Adamnanus we see that Sacra Eucharistiae ministeria and Missarum solemnia the sacred ministerie of the Eucharist and the solemnities of the Masse are taken for the same thing So likewise in the relation of the passages that concerne the obsequies of Columbanus performed by Gallus and Magnoaldus we finde that Missam celebrare and Missas agere is made to be the same with Divina celebrare mysteria and Salutis hostiam or salutare sacrificium immolare the saying of Masse the same with the celebration of the divine mysteries and the oblation of the healthfull sacrifice for by that terme was the administration of the sacrament of the Lords Supper at that time usually designed For as in our beneficence and communicating unto the necessities of the poore which are sacrifices wherewith God is well pleased we are taught to give both our selves and our almes first unto the Lord and after unto our brethren by the will of God so is it in this ministerie of the blessed Sacrament the service is first presented unto God from which as from a most principall part of the dutie the sacrament it selfe is called the Eucharist because therein we offer a speciall sacrifice of praise thankesgiving alwayes unto God and then communicated unto the use of Gods people in the performance of which part of the service both the minister was said to give and the communicant to receive the sacrifice as well as in respect of the former part they were said to offer the same unto the Lord. For they did not distinguish the Sacrifice from the Sacrament as the Romanists doe now adayes but used the name of Sacrifice indifferently both of that which was offered unto God and of that which was given to and received by the communicant Therefore we read of offering the sacrifice to God as in that speech of Gallus to his scholler Magnoaldus My master Columbanus is accustomed to offer unto the Lord the sacrifice of salvation in brasen vessels Of giving the sacrifice to man as when it is said in one of the ancient Synods of Ireland that a Bishop by his Testament may bequeath a certain proportiō of his goods for a legacie to the Priest that giveth him the sacrifice and of receiving the sacrifice from the hands of the minister as in that sentence of the Synod attributed unto S. Patrick He who deserveth not to receive the sacrifice in his life how can it helpe him after his death and in that glosse of Sedulius upon 1 Cor. 11.33 Tarry one for another that is saith he untill you doe receive the sacrifice Whereby it doth appeare that the sacrifice of the elder times was not like unto the new Masse of the Romanists wherein the Priest doth eate and drinke alone the people being only lookers on but unto our Communion where all that are present at the holy action do eate of the Altar as well as they that serve the Altar Againe they that are communicants in the Romish sacrament receive the Eucharist in one kinde onely the Priest in offering of the sacrifice receiveth the same distinctly both by way of meate and by way of drinke which they tell us is chiefely done for the integritie of the Sacrifice and not of the Sacrament For in the Sacrifice they say the severall elements be consecrated not into Christs whole person as it was borne of the Virgin or now is in heaven but the bread into his body apart as betrayed broken and given for us the wine into his blood apart as shed out of his body for remission of sinnes and dedication of the new Testament which
here useth is taken among authors oftentimes in contrarie senses eyther to signifie a great while since or else but lately or erewhile In the former sense it must be here taken if it have relation to the time wherein Bede did write his book and in the latter also it may be taken if it be referred to the time whereof he treateth which is the more likely opinion namely to the comming of Bishop Aidan into England which fell out within a yeare or little more after that Honorius had sent his admonitorie letters to the Irish. who as hee was the first Bishop of Rome we can reade of that admonished them to reforme their rite of keeping the time of Easter so that the Irish also much about the same time conformed themselves herein to the Romane usage may thus be manifested When Bishop Aidan came into England from the iland Hy now called Y-Columkille the colledge of monkes there was governed by Segenius who in the inscription of the epistle of the clergie of Rome sent unto the Irish is called Segianus Now there is yet extant in Sir Robert Cottons worthy librarie an epistle of Cummianus directed to this Segienus for so is his name there written abbot of Y-Columkille wherein he plainly declareth that the great cycle of DXXXII years and the Romane use of celebrating the time of Easter according to the same was then newly brought in into this countrey For the first yeare saith he wherein the cycle of DXXXII yeares began to be observed by our men I received it not but held my peace daring neyther to commend it nor to disprayse it That yeare being past he saith he consulted with his ancients who were the successors of Bishop Ailbeus Queranus Coloniensis Brendinus Nessanus and Lâ—â—gidus who being gathered together in Campo-lene concluded to celebrate Easter the yeare following together with the universall Church But not long after saith he there arose up a certaine whited wall pretending to keepe the tradition of the Elders which did not make both one but divided them and made voyde in part that which vvas promised whom the Lord as I hope will smite in whatsoever maner he pleaseth To this argument drawne from the tradition of the elders he maketh answer that they did simply and faithfully observe that which they knew to be best in their dayes without the fault of anie contradiction or animositie and did so recommend it to their posteritie and opposeth thereunto the unanimous rule of the Vniversall Catholick Church deeming this to be a very harsh conclusion Rome erreth Ierusalem erreth Alexandria erreth Antioch erreth the whole world erreth the Scottish only and the Britons doe alone hold the right but especially he urgeth the authoritie of the first of these Patriarchicall Sees which now since the advancement therof by the Emperour Phocas began to be admired by the inhabitants of the earth as the place which God had chosen whereunto if greater causes did arise recourse was to be had according to the Synodicall decree as unto the head of cities and therefore he saith that they sent some unto Rome who returning backe in the third yeare informed them that they met there with a Grecian and an Hebrew and a Scythian and an AEgyptian in one lodging and that they all and the whole world too did keepe their Easter at the same time when the Irish were disjoyned from them by the space of a whole moneth And vve have proved saith Cummianus that the vertue of God was in the relicks of the holy martyrs and the scriptures which they brought with them For we saw with our eyes a mayde altogether blinde opening her eyes at these relickes and a man sicke of the palsie walking and manie divells cast out Thus farre hee The Northren Irish and Albanian Scottish on the other side made little reckoning of the authoritie either of the Bishop or of the Church of Rome And therefore Bede speaking of Oswy king of Northumberland saith that notwithstanding hee was brought up by the Scottish yet hee understood that the Romane was the Catholick and Apostolick Church or that the Romane Church was Catholick and Apostolick intimating thereby that the Scottish among whom he received his education were of another minde And long before that Laurentius Mellitus and Iustus who were sent into England by Pope Gregory to assist Augustin in a letter which they sent unto the Scotts that did inhabite Ireland so Bede writeth complayned of the distaste given unto them by their countreymen in this maner When vve knew the Britons vve thought that the Scotts were better then they But we learned by Bishop Daganus comming into this Iland and abbot Columbanus comming into France that the Scotts did differ nothing from the Britons in their conversation For Daganus the Bishop comming unto us would not take meate with us no not so much as in the same lodging wherein we did eate And as for miracles wee finde them as rife among them that were opposite to the Romane tradition as upon the other side If you doubt it reade what Bede hath written of Bishop Aidan who of what merit hee was the inward Iudge hath taught even by the tokens of miracles saith he and Adamnanus of the life of S. Colme or Columkille Whereupon Bishop Colman in the Synod at Strenshalch frameth this conclusion Is it to be beleeved that Colme our most reverend father and his successors men beloved of God which observed Easter in the same maner that we do did hold or doe that which was contrary to the holy Scriptures seeing there were very many among them to whose heavenly holinesse the signes and miracles vvhich they did bare testimony whom nothing doubting to be Saints I desist not to follow evermore their life maners and discipline What Wilfride replyed to this may be seene in Bede that which I much wonder at among the many wonderfull things related of S. Colme by Adamnanus is this that where he saith that this Sainct during the time of his abode in the abbay of Clone now called Clonmacnosh did by the revelation of the holy Ghost prophecie of that discord which after many dayes arose among the Churches of Scotland or Ireland for the diversity of the feast of Easter yet he telleth us not that the holy Ghost revealed unto him that he himselfe whose example animated his followers to stand more stiffely herein against the Romane rite was in the wrong and ought to conforme his judgement to the tradition of the Churches abroad as if the holy Ghost did not much care whether of both sides should carrie the matter away in this controversie for which if you please you shall heare a verie prettie tale out of an old Legend concerning this same discord whereof S. Colme is said to have prophecyed Vpon a certaine time saith my Author there was a great Councell of the people of Ireland in the
White field among whom there was contention about the order of Easter For Lasreanus the Abbot of the monastery of Leighlin unto whom there were subject a thousand and five hundred monkes defended the new order that lately came from Rome but others defended the old This Lasreanus or Lazerianus is the man who in other Legends of no greater credite then this wee now have in hand is reported to have beene the Bishop of Romes legat in Ireland and is commonly accounted to have beene the first Bishop of the Church of Leighlin His principall antagonist at this meeting was one Munna founder of the monastery which from him was called Teach-munna that is the house of Munna in the Bishoprick of Meath who would needs bring this question to the same kinde of triall here that Augustin is said to have done in England In defence of the Roman order Bede telleth us that Augustin made this motion to the Brittish Bishops for a finall conclusion of the businesse Let us beseech God which maketh men to dwell of one minde together in their fathers house that he will vouchsafe by some heavenly signs to make known unto us what traditiō is to be followed by what way we may hasten to the entry of his kingdome Let some sick man be brought hither and by whose prayers he shall be cured let his faith and working be beleeved to be acceptable unto God and to be followed by all men Now Munna who stood in defence of the order formerly used by the Brittish and Irish maketh a more liberall proffer in this kinde and leaveth Lasreanus to his choyce Let us dispute briefely saith he but in the name of God let us give judgement Three things are given to thy choyce Lasreanus Two bookes shall be cast into the fire a booke of the old order and of the new that wee may see whether of them both shall be freed from the fire Or let two Monkes one of mine and another of thine be shut up into one house and let the house be burnt and wee shall see which of them will escape untouched of the fire Or let us goe unto the grave of a just Monke that is dead and rayse him up againe and let him tell us after what order we ought to celebrate Easter this yeare But Lasreanus being wiser then so refused to put so great a matter to that hazzard and therefore returned this grave answer unto Munna if all be true that is in the Legend We will not goe unto thy judgement because we know that for the greatnesse of thy labour and holinesse if thou shouldest bid that mount Marge should be changed into the place of the White field and the White field into the place of mount Marge God vvould presently doe this for thy sake So prodigall doe some make God to be of miracles and in a maner carelesse how they should fall as if in the dispensing of them he did respect the gracing of persons rather then of causes In what yeare this Councell of the White field was held is not certainly known nor yet whether S. Munna be that whited wall of whom we heard Cummianus complaine The Synod of Strenshalch before mentioned was assembled long after at Whitby called by the Saxons Streanesheale in Yorkeshire the yeare of our Lord DCLXIIII for the decision of the same question Concerning which in the life of Wilfrid written at the commandement of Acca who in the time of Bede was Bishop of Hangustald or Hexham in Northumberland we reade thus Vpon a certaine time in the dayes of Colman metropolitan Bishop of the citie of Yorke Oswi and Alhfrid his sonne being Kings the Abbots and Priests and all the degrees of Ecclesiasticall orders meeting together at the monastery which is called Streaneshel in the presence of Hilde the most godly mother of that abbay in presence also of the Kings and the two Bishops Colman Aegelberht inquiry was made touching the observatiō of Easter what was most right to be held whether Easter should be kept according to the custome of the Brittons and the Scottes and all the Northren part upon the Lords day that came from the XIIII day of the Moone untill the XX. or whether it were better that Easter Sonday should be celebrated from the XV. day of the Moone untill the XXI after the maner of the See Apostolick Time was given unto Bishop Colman in the first place as it vvas fit to deliver his reason in the audience of all Who with an undaunted minde made his answer and sayd Our fathers and their predecessors who were manifestly inspired by the holy Ghost as Columkille was did ordayne that Easter should be celebrated upon the Lords day that fell upon the XIIII Moone following the example of Iohn the Apostle and Evangelist who leaned upon the brest of our Lord at his last Supper and was called the lover of the Lord. He celebrated Easter upon the XIIII day of the Moone and we with the same confidence celebrate the same as his disciples Polycarpus and others did neyther dare we for our parts neyther will we change this Bede relateth his speech thus This Easter which I use to observe I received from my elders who did send me Bishop hither which all our fathers men beloved of God are knowne to have celebrated after the same maner Which that it may not seeme unto any to be contemned and rejected it is the same which the blessed Evangelist Iohn the disciple specially beloved by our Lord with all the Churches which he did oversee is read to have celebrated Fridegodus who wrote the life of Wilfride at the command of Odo archbishop of Canterbury expresseth the same in verse after this maner Nos seriem patriam non frivola scripta tenemus Discipulo eusebij Polycarpo dante Iohannis Ille etenim bis septenae sub tempore Phaebae Sanctum praefixit nobis fore Pascha colendum Atque nefas dixit si quis contraria sentit On the contrarie side Wilfride objected unto Colman and his clerkes of Ireland that they with their complices the Pictes and the Brittons out of the two utmost Iles and those not whole neyther did with a foolish labour fight against the whole world And if that Columb of yours saith he yea and ours also if he were Christs was holy and powerfull in vertues could he be preferred before the most blessed prince of the Apostles unto vvhom the Lord said Thou art Peter and upon this rock will I build my Church and the gates of Hell shall not prevayle against it and I will give unto thee the keyes of the kingdome of heaven Which last words wrought much upon the simplicitie of King Oswy who feared that when he should come to the doors of the kingdome of heaven there would be none to open if he were displeased who was proved to keepe the keyes but prevayled nothing with Bishop Colman who